"Our body and this complex world around us is meant to reveal and display the Self variously. Spiritual seeking lies in looking for That which animates the body. Turn the mind and intelligence inward to their very Source. Let the thoughts make you search for the thinking substance, the thinker.  Only then the mystery of the Self will be unveiled."

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

Swami Bhoomananda Tirtha

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  • Gurupoornima and Retreat 2017 26-05-2017

    Sacred Gurupoorṇimā will be observed in the Ashram on July 9, 2017. To participate in the 7-day Retreat (10th - 16th Jul) send in the completed application form (available from ) before 14th June.

  • Annual Jñāna Yajña | Malaysia | Aug 2017 02-06-2017

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

  • Anna-Vastra Daana Satram 2017 21-06-2017

    32nd Anna Vastra Dāna Satram: This year’s Anna Vastra Dāna Satram (AVDS) will be held between Jul 1 - Aug 15. Distribution in Narayanashrama Tapovanam will be on July 16.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 25 Jan 2016 - The Spiritual Dimension
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    For eight days in Trichur I have been discussing the Ashtavakra Samhita. Two years, the discussion have been going on and this is the third year. Even this year, I always had a very strong sense of reservation while I was exposing the Self and its dimensions. 

    See, to praise an unseen God, giving all kinds of attribute to Him is very easy for us and we are used to it by virtue of our custom, tradition, practice and training and all that. But to keep that concept away and then to focus only on what we experience, what is within our reach is something very strange. But it is not strange when you understand that we are a human being and in our being we have always the power of understanding to guide us.

    Can you imagine a child who doesn’t have a properly developed intelligence? He may be good looking, he may also have a mind, but unless he is able to have the intelligence to understand, evaluate his experiences and arrive at proper knowledge and implement the knowledge through the emotional and sensory personality, of what use will that person be? Not only for us, for all the living beings and the creatures also.

    It is not the leaf that matters, trunk that matters, it is the life presence in that cell or in that being – that is what counts at every point of time. If the tree has to grow, it must cast its root. For it to cast its root, there must be soil available. It is a proportionate growth. As the tree grows, it must also have sufficient depth and also root system in the soil so that the growth can be sustained. So there is a measure of intelligence there also. It is not that the tree grows disproportionately between the trunk and the branch, the branch and the by-branch and the branch and the leaves and fruits and flowers.

    There are instances when a jack tree bore a number of fruits on a branch. When the fruit started growing, one day the branch broke and the whole of it fell, because when the jack started growing, a new weight was added. The branch was not able to bear the weight. If we were there to understand that when the fruits grow, the branch will find it too much to bear, then if we had cut and removed two or three fruits, then it would have been different.  

    The role of intelligence is very important, not only important, it is indispensable. Why am I saying it? We may say God. We may say many other things. But what guides our life, on what our life is based is our own senses, our own mind, our own intelligence and our own ego. We have a full personality in which the senses are the outer most. With the outer most senses we interact with the world objects, but the senses cannot do the job all by themselves. The mind has to be active. The mind also is helpless. It can activate the senses, take imprints of the objects, but the mind cannot do anything further in the way of comparison, contrast and inferences. That building up knowledge - it is not the mind’s role. There the intelligence has to come. That is why you will find only the people, the family, the individual who has intelligence, he counts. That is the deepest faculty in us and that is the most powerful.

    I make an assertion – what is that? The entire human world or even the rest of the world, it is ruled by money and intelligence. Money perhaps cannot make intelligence, but intelligence can make money. I don’t want, I say we don’t want, when I was speaking in FRNV – we don’t want money to rule the world, we want intelligence to rule the world. We have intelligence but we don’t have any money.

    Recently there was a murder that was being tried in the Trichur Court but ultimately only life imprisonment was given to the offender. You know it was a play of money, money, money, money! That haughtiness which money brought about, taking the person to the garage, kicking him, pulling him, pushing him, and – what is this? What is it that a man is after all doing? And then the person who died, who was murdered, for nineteen days he lay in the hospital and the police did not go to him to record his version, his words. For nineteen days, one set of police officials did not move at all! Nothing was done! Because there was so much of channel reporting and press reporting, some officer after the other was changed and finally some kind of justice was brought. It’s only because of money, money, money!

    But money is not supreme intelligence. Why am I saying this? In our life, everything proceeds from oneself – not from a group, but from oneself. We are a total unit, an individual. An individual is considered to be indivisible. We cannot divide ourselves. You cannot divide the neck and the leg, the eyes and the ears, the mind and the intelligence, the mind and the senses, ego and the rest. We are an indivisible entity and together with the body, senses, mind, intelligence and ego, we become a distinct unit capable of experiencing ourselves, experiencing the others, interacting with the others.

    So, we ourselves are the fulcrum and the pivot of the whole life and world. Why I say world? Which world are you referring to - the world in which we live, the world in which we interact. So then again the individual is the sole foundation and in the individual we find senses have their specific-ness and limitation. Mind also activates the senses, interacts with the objects, makes imprints and makes the imprints available for the intelligence to study. But the actual thing is done by the intelligence.

    Taking your stand on the intelligence, Ashtavakra Samhita analyses and presents everything. Can you imagine when Janaka says after listening to Ashtavakra that “The entire world is subsisting on me. The whole world is mine, otherwise nothing is there at all.” If the individual were not there, do you think anybody would have been there to sense or report about the world? So there is a dimension in us, that dimension is not belonging to matter or energy. It belongs to something called consciousness.

    What is consciousness? Consciousness cannot be defined but yet it has to be defined. So “it is That”. Then we define ‘That’ – which is capable of being conscious of itself and the others. The consciousness itself becomes conscious of itself, that is why we say ‘I’. For saying ‘I’, we don’t need either the senses or anything else. ‘I’, ‘I’, it is a spontaneous, irresistible feeling. So the first thing is, consciousness has become conscious of itself. Now it is making oneself conscious of the rest. I have an ego, I have an intelligence, I have a mind, I have the senses and around the senses, I have my world.  These are the two properties, twin properties of consciousness.

    This consciousness is consciousness alone. You cannot research into it like you research into matter and energy. The only way to research into consciousness is - Jnanam Jneyam Jnanagamyam – the research can only be through, by and of consciousness. That is why the sphere of consciousness becomes so sovereign and so great. So he says, “However expanse I look at, whatever variety is there surrounding me, it is I who feel it and I pronounce it. So whatever I pronounce as saying there is – am I not responsible for it, does it not rest upon me?”

    Keep away the sphere of matter and energy, think about the consciousness by which you think, understand and know. That consciousness wakes up and through the senses it percieves the world. The entire range of perception is subsisting, resting upon consciousness and in the evening when we sleep, the whole extensiveness, everything is wiped off and we become different from everything and get lost in ourselves.

    So, he says – “Either everything is mine, the whole world or there is nothing. If I am not there, nothing is there, if I am there, I am everything.” Can you imagine? This is a spiritual dimension. A dimension in understanding, it is a realizational dimension. That realizational dimension is supreme in the sphere of realization. This understanding cannot be dislodged by anybody.

    The only point is that a person who is guided by this understanding, will his life in this world be successful and effective? That is where the so called divinity and faith come. If this understanding is resorted to and a man is exclusively pursuing it, we have found that his life is successful. A number of ascetics in our country, their wealth is not money or matter. Whatever they have – you take this Ashram. This Ashram is a result initially of my understanding and whatever I was. Mataji Sulabha Devi was there. There was one more sanyasini here. I decided to leave everything and be on the street  because “on the street” is only a physical explanation. See, if I believe, if I understand, that this consciousness in me, the ‘I’ in me is supreme then nothing else can be of consequence to me. So the sincere mind doesn’t allow itself to be involved in other pursuits.

    So the only way is to leave and we are also having a great tradition in our country that ascetics have been there in every generation. So I left everything. Though I left everything, my body did not fall. It had to eat its food. It had to breathe its air. As it was breathing, it also needed food and nourishment. It also needed a place of rest. All these things came by themselves. You cannot say that I struggled for it, it is my greatness or anything like that. I was devoted to this understanding and I wanted to be zealous and sincere about it. That is why with a lot of humility and openness I say – every particle of Earth, sand or any other piece of matter here in this Ashram, including the walls, the roof, the floor, the various articles we have is – everything is a result and outcome of this spiritual awareness and the dedication I have towards this.

    Gradually others also joined. That is also another wonder. I had it – okay. Why should others also feel inspired by it? So, they also had a parallel inspiration and a parallel dedication and we all living together. The whole Ashram is nothing other than this inner consciousness and the worth, greatness and majesty of this consciousness. Can it deliver money – yes! Can it deliver matter – yes! Can it deliver buildings - yes! Because the whole universe is standing - not on matter. The entire universe, including space, you tell me where is it resting? It cannot be resting on matter and energy. Then what supports it? Some supra-material source is there and that is what this consciousness is.

    Now who can say that – “I am consciousness and the same consciousness surrounds and penetrates this whole universe.” If you are able to say so, I think that is the supreme, the end of it! Then will you be devoted to that understanding and in which manner? There comes the test. The catch point is that.

    So, this consciousness, Janaka was able to say, “Either everything is mine, everything is in me or nothing is there.” There are only two options for every one of you, either the whole world is yours and in you or nothing is there including yourself. This is the choice before you and see what appeals to you.

    Harih Om Tat Sat. Jai Guru.

  • PR 24 Jan 2016 - The Majesty of 'I'
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    After listening to Sage Ashtavakra, in this text, the initial conversation covers about twenty verses which initially Sage Ashtavakra said. After listening to the twenty verses, their message, Janaka instantly feels the touch, the dimension, magnitude and also potential of what everyone says as ‘I’.

    ‘I’ is only a word or a letter but it denotes something in the way of a presence and a power within your body, other than the body. Not only other than the body, it is other than the mind, other than the intelligence, other than the ego. There is something different from these. That is what we refer to by the term ‘I’. Maybe Janaka had not thought about this ‘I’ anytime at all.

    When Ashtavakra started discussing and exposing the true dimension, magnitude of the ‘I’, it was very, very, surprising, sweepingly so, and enlightening. As a keen listener, enquirer, a disciple, Janaka had the sensitivity to absorb the instruction and he starts speaking about how he was feeling after listening to the instruction and absorbing it.

    Here at one point he says,

    मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति ।
    matto vinirgatam viśvam mayy-eva layam-eṣyati |
    (Ashtavakra Samhita 2.10)

    Matto vinirgataṁ viśvaṁ mayyeva layameṣyati – We all know that everyone of us is born in this world. After we were born, we start living till the end of our life. The beginning of our life is marked by the emergence of our body from the mother’s womb and the end of life is marked by the body becoming breathless, unable to breathe by itself. So, the life is defined after the body. But truly speaking, it is not so. Life is what makes the body active and animate.

    Electricity passes through a conductor. It lights up or it comes up in the form of a bulb, illumination. In the whole process, it uses the copper or aluminum wire for passing. That does not mean electricity is that metal conductor, material conductor. In the same manner, life is not the body. Life is what makes the body animate and vibrant. That life should be introspected over and understood. When you understand in this manner, while the body is a product evolved by nature – our mother shaped the body in her womb, finally it was delivered off. This point is correct, but in the body what remains and what counts is not the matter-energy part of the body. It is something entirely different from both - the spiritual presence. That spiritual presence is not delivered off by anybody. It is not also taken away by anybody.

    It is true that the body is part of the world but what we refer to as ‘I’ is not at all. So he says that - Matto vinirgataṁ viśvaṁ. The entire world is what we perceive, we see, and we are seeing because we have the potential or ability to see. In the process of seeing, it is true that we are employing our eyes in the body but the eyes and the body are themselves shaped by the ‘I’. Only when I wake up, I employ my senses and perceive the world. Waking up is something that arises in me and world perception is something that follows my wakefulness. As the wakefulness arises from me, the world also arises within me.

    Any perception is an outcome of the perceiver. And the perceiver is inside - it is not the inert body. It is in the perceiver’s plane that all perceptions, thoughts, experiences, everything takes place. So, the entire world is born out of my perception. When I stop seeing, all the sights simply sink. So he says, "matto vinirgataṁ viśvaṁ mayyeva layameṣyati".

    In the evening, how comfortably we forget everything and go into sleep to remain wrapped up in ourselves inside for 6, 7 or 8 hours. So he understood the inner presence and now he goes on saying,

    अहो अहं नमो मह्यं विनाशी यस्य नास्ति मे ।
    ब्रह्मादिस्तम्बपर्यन्तं जगन्नाशेऽपि तिष्ठतः ॥ २.११ ॥
    aho ahaṁ namo mahyaṁ vināśo yasya nāsti me |
    brahmādistaṁbaparyantaṁ jagannāśo'pi tiṣṭhataḥ || 2.10 ||
    (Ashtavakra Samhita 2.10)

    Janaka is able to strike greater and greater dimensions of what he refers to as the ‘I’. He says, "aho ahaṁ namo mahyaṁ". My dear children, this is the great culture that we have.

    Aho ahaṁ namo mahyaṁ. People only know about the so many idols installed by us, consecrated by us, whose divinity is generated by the human mind and they run here and there searching those idols. But very few people know that there is something different from the idol, a material piece, a matter piece we worship. So this knowledge and this kind of a worshipping attitude is also there! So he says, "aho ahaṁ namo mahyaṁ". That which I refer to as the ‘I’, it has so much of world excelling dimensions. What is this? I never knew about it! My ‘I’ is not a simple point, it is a huge circle, excelling and exceeding the circle of the universe!

    So he says, "namo mahyaṁ" - I prostrate before myself! You cannot prostrate before yourself but you can only say and feel the majesty of the ‘I’ and feel like prostrating before it. It is your mind that makes you prostrate before an idol. The same mind when it has got the true dimension of the ‘I’, it feels that the ‘I’ is the one, the source of the entire universe! So the first and last prostration should be to the ‘I’. So Janaka says, "aho ahaṁ namo mahyaṁ".

    Brahmādistaṁbaparyantaṁ jagannāśo'pi. The world is created by Brahma, Brahma - the creator. Along with Brahma, when everything that he has created including a blade of grass, when all these things are destroyed, ‘I’ still survive, he says. The ‘I’ that we are referring to, that stills survives. Let the entire creation be dissolved or destroyed but the ‘I’ in me will survive, will survive.

    So, which is the greatest, the loftiest and the most powerful, the source of all? The source of the world is not anywhere outside, it is not within the sensory ken. It is within our body. That a mortal body carries such an immortal presence is the great mystery of creation and mystery of human life!

    He goes on saying several times - "aho ahaṁ namo mahyaṁ".

    Oh! Wonderful ‘I’! I prostrate before me, before it, before myself! This is also in our country. While religious and devotional practices are rampant in the country, I would like you to understand that this kind of a spiritual introspection and the wonderful effects it is able to produce in the human mind and intelligence have also been there. It is true that many people do not read this Ashtavakra Gita, many people do not read the Bhagvad Gita also. Many people do not read Ramayana and Mahabharata as well. That people do not read does not make the text irrelevant or invalidate what they are saying. So this is also a very important line of thinking and reflection.

    Aho ahaṁ namo mahyaṁ. aho ahaṁ namo mahyaṁ

    The way this kind of a reasoning and this kind of understanding should influence you is this – Our mind should drop all kinds of lack, all kinds of negativity. Never blame others. Never feel insufficiency on this account or the other account. All people have children, if one does not have a child, what is there to be worried about? Many have, you don’t have. As they reconcile with their children, I will reconcile with no child. Our mind is always ready to become full and give you the ecstasy of fullness. So it takes away all kinds of lack, all kinds of contradiction, all kinds of disparity, making you feel singular, full, abundant, affluent and ecstatic! The work is psychological effect, intellectual effect. What a wonderful proposition is this!

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 23 Jan 2016 - The World Floats in Your Mind
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    See, this spirituality is actually an experiential science. Because it is an experiential science, it remains absolute, uncontradicted by anything whatsoever anytime. Why is it so? Because our experience is always subjective, not objective. We say, the world is an objective world, it is an objective reality. Though it is an objective reality, we who perceive the world and give it an objective reality status, we ourselves are subjective. Am I clear? Is it clear to you?

    That is, experience is not sensory. It is not a bodily experience. Every experience is inside the body, inward to the body. The experiencing entity or plane is the mind. This mind is not an objective reality. It is subjective. And all experiences are in the subjective sphere in the mind. Now this lifts it above the objective sciences. This fact raises the subject from all objective sciences.

    I perceive the world. I am saying there is earth, there is water, there is air, then we have fire and ākāśa. All these are verdicts which we make. Besides our verdicts, what these things are we don’t know. We cannot know also. We only know of the Earth which we are able to see and understand and assess.

    Now, here he says,

    यथा प्रकाशयाम्येको देहमेनं तथा जगत् ।
    yathā prakāśayāmy-eko deham-enam tathā jagat |
    (Ashtavakra Samhita 2.2)

    Who tells us that we have a body? I, myself know and feel I have a body. Go in pitch darkness. Lift your hands. You will not be able to see your body or feel the body because you have lifted your hands. How is it that you know that you have a body and you also know the full size of it? If somebody comes and gently touches it behind, then also you will know.

    So the awareness, the consciousness about the body is something that you have and this is not a sensation. You are not seeing it with the eyes, feeling it with the hand, you are not smelling it, there is no sound, there is no taste. These are the five sensations we have. When all these five sensations are not applicable, yet you know that you have a body.

    So, this awareness about the body comes to you, not externally or sensorily but it emerges inwardly, inwardly, inwardly in the level of the mind. He says that, “As I am myself illumining my body,” – the word illuming means what? I myself, I myself make myself aware of the body. See, when the light is shed, you are seeing the objects. So the light illumines for you to see the objects. In this case, we are using the word illumination because we don’t have another word. I am illumining the presence of my body. In the same way as I illumine the presence of the body, I also illumine the world. Is it clear?

    I am illumining my body as a result of which I say it is my body. The claim that I have my body or this is my body comes from my being aware of it. Nobody else lights it up for me. Is it clear? So, I illumine my body and because I have illumined it, I say it is my body. It is the same ‘I’ that illumines the world also. So, he says, he says,

    अतो मम जगत्सर्वमथवा न च किंचन ।। २.२ ।।
    yathā prakāśayāmy-eko deham-enam tathā jagat

    As I am illumining my body, sensing my body, cognizing my body, I am also cognizing the world. If the body cognized by me becomes mine, then the world cognized by me also becomes mine. Or you have to say nothing is there! Just see the argument! Either you accept that as the body is mine because I am illumining it, you also say that the world is mine because I illumine it. Whatever I illumine must be belonging to me.

    So, either like the body which is mine, the world also is mine or you go to the sleep state where nothing is there. I have two experiences. What are the two experiences? In the wakefulness, I sense my body and I equally sense the world. When I go into sleep, slip into sleep, what happens is, nothing is there. Nothingness is also my experience and everythingness is also my experience. Because the entire world is reduced to a zero in sleep and only in my wakefulness the world shines, it goes to prove that the author of the world is my wakefulness and therefore, myself. Now, this is a reason, this is a line of reasoning.

    This line of reasoning gives you so much of what? Just think – what? See, it gives you such a psychological, wonderful position as a result of which you are able to say “As is my body, so is my world.” If the body is mine, the world also is mine. And it is literally so, because, I refer to the world when I experience it within my body. Even my own family members, I say they are mine. Which ‘they’ are you referring to? You are seeing them through your senses and the sensorily perceived relations are yours. And where is the perception taking place? Exactly within your body!

    Unless things are experienced within the body in the sphere of the mind, you cannot refer to it. So first of all you have to wake up and in the waking state, the senses have to be employed and after employing the senses, you perceive the world and this perception is not one millimeter away from your body. It is within your body. Not in the physical plane, but in the mental plane which is metaphysical and that world is what you say my world. So, as the body is mine, the world also is mine.

    If the entire world becomes yours, you tell me what is there further to be aspired for? We are aspiring for little-little things of the world. The entire world becomes yours and it is floating in your mind. When you understand that it is floating in your mind, it produces such an ecstasy and fulfillment, so much so that you don’t feel like aspiring anything at all. To confirm and support this wonderful state, every day you have sleep. In the sleep, including yourself, your body, all are multiplied by zero, zero. You are so capable that the entire world is reduced to nothing. Suppose you are sleeping, in that sleeping state, your head is cut, your neck is cut. In one stroke it is cut. You will never know about it. You would never know about it! Now the people who see you dead are not sleeping, they are waking up.

    So it is the wakefulness in man that makes you aware of the world. Just like you are aware of the body, you are aware of the world also and if the body is yours, the world also is yours. And it is a fact, because which world is yours? The world that you experience within your body in the field of the mind. My house, which house - the house which I sense when I am wakeful, when I go to sleep, neither am I there nor the house is there. So, this experiential nature of things and the experientiality being inward, not in the sphere of the mind, level of the mind – it is such a wonderful proposition!

    You know, just like money makes the poor man happy, this knowledge makes the knowledge-hungry man happy and fulfilled. It is such a psychological, psychological, fulfilling factor. Psychologically you become sufficient. You become resourceful. You become abundant. You become affluent. And this is the only affluence that you can have in the mental sphere. Crores of gold coins heaped by your side will not fill your mind. Our mind can be filled only psychologically. And this is a wonderful line of reasoning which takes away all vacuum, all absences, lacks – all lacks, makes you so abundant and full. This is why our people say, what is that?

    मुनिः प्रसन्नगम्भीरो दुर्विगाह्यो दुरत्ययः ।
    अनन्तपारो ह्यक्षोभ्यः स्तिमितोद इवार्णवः ।।
    muniḥ prasannagambhīro durvigāhyo duratyayaḥ |
    anantapāro hyakṣobhyaḥ stimitoda ivārṇavaḥ ||
    (Srimad Bhagavatam 11.8.5)

    It makes you full like the ocean with a vastness and depth immeasurable! What a wonderful position is this! I think people have to be fortunate to understand this. It cannot be understood by mere intelligence. One has to be very intelligent and you should use your intelligence in an unconditioned manner, very well. Then only these propositions will make meaning, will make appeal and it will be a source of enrichment.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

 

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Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

Swamiji's Teachings

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Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

 

NSJi-HmPgSwami Nirviseshananda Tirtha

Swami Nirviseshananda Tirthaji, a renunciate disciple of Poojya Swamiji, is known for his scientific expositions which are a source of inspiration to seekers.  Read More...

MaJi-HmPg-White

Ma Gurupriya

A disciple of Poojya Swamiji, Ma is the loving mother of Poojya Swamiji's devotees around the world. Devotion and service remain the predominant forces shaping Ma's life.  Read More...

Recordings of Poojya Swamiji's Talks

Bhagavad Gita : A Topic for Research - 1

Bhagavad Gita : A Topic for Research - 2


 

Vicharsetu
Vicharasethu 
Vicharasethu is a monthly journal in English and Hindi, edited and published by Poojya Swamiji. It is also published in Malayalam by the name Vicharasarani. With Articles, Correspondance, Guidance for Sādhana and News updates from the Ashram, these monthly publications are a great guide for the earnest sādhaka. 
 
₹100.00  

Devotees hold periodic meetings at their own locations wherein the teachings and messages of Swamiji are heard, read and discussed with a view to comprehend and arrive at their essence and make it a functional note in their life. This section provides resources to facilitate the proceedings at such gatherings. Read More ....

How to chant Bhagavad Gita

How to chant Viṣṇusahasranāma

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