"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

  • Gurupoornima and Retreat 2017 30-04-2017

    Gurupoorṇimā & Annual Retreat: Sacred Gurupoorṇimā  will be observed in the Ashram on July 9, 2017. The 7-day Retreat will be during 10th - 16th July, 2017. To participate in the Retreat, the completed application form (available from ) must reach the Ashram before 14th June.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 22 Jan 2016 - Realize that you are Taintless
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    You know that we are having an Ātma Tattva Sameeksha in Trichur. This is the third year.

    Unlike many other texts, Ashtvakra Samhita is very, very specific, pointed and concentric. The only subject it discusses, speaks about and exposes is the Self. Almost in every shloka, the reference is to the Self and descriptions and explanations are only about the Self. Very little difference in words sometimes will be there between two verses.

    Because it is the Self, I always have a reservation as to whether the listeners are able to take what is said. But when I take this text and start explaining, I cannot but be exclusive, subtle, sometimes even transcendental. I try to make it interesting by taking some divergent text, bringing this, bringing that. An enlightened audience in Kerala always have an affinity for our ancient texts, Sanskrit verses etc. They would always like to hear quotations from parallel texts and relating matters to one thing or the other.

    So yesterday I was explaining.

    अहो निरञ्जनः शान्तो बोधोऽहं प्रकृतेः परः ।
    एतावन्तमहं कालं मोहेनैव विडम्बितः २-१॥
    aho nirañjanaḥ śānto bodho'haṁ prakṛteḥ paraḥ |
    etāvantamahaṁ kālaṁ mohenaiva viḍaṁbitaḥ ||
    (Ashtavakra Samhita 2.1)

    Astavakra, as a first installment, spoke, in the dialogue, twenty verses in the first chapter. Actually it was not chapter by chapter. The conversation took place just like we will converse between ourselves, but when it was put in a text form, they were chapterized, put in a sequence. But so far as the original conversation or dialogue was concerned, it was not anything like a chapter one, two, three and the like.

    So, after Ashtavakra spoke to him that, “My dear Janaka, you are not the body. You are the Soul. You are not the world but you are a perceiver and witness of the world. Everything that is around you is only an object. You are the subject. Around you everything is inert including your body. But you are the sentient spirit. If you can realize this, catch this point, you become liberated this very moment.” This was the type of exposition he gave.

    Janaka was very studious, faithful and wholesome in receiving and absorbing, in receiving and absorbing whatever was said. And in the second chapter, it was Janaka relating his own direct, instant, intuitive experiences. Just see what he says….

    aho nirañjanaḥ śānto bodho'haṁ prakṛteḥ paraḥ.

    Aho nirañjanaḥ śānto – Oh! What a wonder is this! Ah! I am taintless. I have no stain at all! Just like the body takes food, assimilates it and in the process the body has no stain, my mind thinks, my intelligence reasons, my ego asserts. In all these processes, I don’t get anything like a stain, a dent or a color. The eyes are seeing different colors, blazing fire it sees, snow-capped mountains it sees, but do the eyes become either white or fiery orange? In the same manner, the mind thinks, the thoughts may have their effects and outcome but all of them are produced by virtue of the ability of the mind. As the eyes are not affected by the objects it sees, in the same manner, the mind is the least contaminated, affected by whatever it thinks. I am nirañjanaḥ.

    Once I realize this, I am śānta, peaceful. No agitation on any account whatsoever. What is there to be agitated about? It is after all an interaction with the world, the variety of the world. None of this variety is able to access my mind and cause its effect on the mind. It is the mind that produces the imprints of objects and the mind overwhelms everything. It is never overpowered by anything.

    Bodho'haṁ.. bodho'haṁ... bodho'haṁI am consciousness. I am sentience. I am awareness. Everything in this world including my body is matter or energy. Both of them are inert, insentient. The insentient things do not have any creativity. When the insentient things are compared and contrasted with consciousness, consciousness is superior and the inert entities are far inferior. I am bodhaḥ prakṛteḥ paraḥ.

    Can you reflect upon this phrase - prakṛteḥ paraḥ? I am superior to, I transcend prakṛtih. It is ‘I’, it is I’ who witnesses the prakṛtih, observes the prakṛtih and makes it the variety that I clamp on it, I ascribe to it. I see an elephant and then I say it is an elephant. The elephant never says I am one. I see the horse and I say it is a horse. I see the earth and I say it is the earth. I see God and I say it is God. When I see, the things I see do not see me. And I pronounce, I pronounce their character, their worth, their importance. Their, their, what, what! Then, am I not superior to them? Am I not superior to them?

    Bodho'haṁ prakṛteḥ paraḥ. I transcend the prakṛtih. I see the mountain. I contain the mountain in the form of an imprint in my mind. So I have encased the mountain in me. But the mountain doesn’t encase me. Tell me just now, who is superior to what? I am superior to the mountain and not the other way. I am transcending nature with all its stupendous measure and variety.

    yathā prakāśayāmyeko dehamenaṁ tathā jagat - Can you follow the reasoning? Do you have an intelligence? Will you be guided by your intelligence or your intelligence is a pseudo one?

    If it is an intelligence, he says..yathā prakāśayāmyeko dehamenaṁ tathā jagat. Your body, your body, your body, who reveals it? I reveal it. I reveal my body. As the body of mine is revealed by me, I call it my body. Are you hearing me? My body, its presence is not revealed by another for me. When I wake up I sense my body. Because I sense my body, I call it mine. In the same manner, I sense and reveal the whole universe.

    If the body revealed by me becomes mine, the world revealed by the same revealer also becomes mine. Do you have anything to say against it? This is how the self-realized man becomes full, great and unsurpassable. He cannot be excelled by anyone or anything. There is nothing in this world to excel him because he excels the world. The world is what he reveals. As a body revealed by him becomes his, the world revealed by him equally becomes his.

    Ato mama jagat sarvam athavā na ca kiñcana – Therefore the entire world is my world, my world, my world, like my body. Otherwise there is nothing. Either it remains as mine or it remains as nobody’s. Out of the 24 hours of the day, you sleep for seven or eight hours. The comparison and worth are not on the basis of number. Who told you that sleep because it endures for seven hours, it is much less important than the wakeful hours? That conclusion is wrong. The world is there only in the wakefulness and in the wakefulness; I am the perceiver and cognizer. So I transcend the world and I possess the world. In sleep, neither the world nor the body nor even ‘I’ is there. What do you understand from this? Nothing is there. If the world is there, it is there revealed by me and possessed by me, or nothing is there as in sleep.

    You can have your identity with the sleep or you can have the identity with the wakefulness, possessiveness. Both are equally valid. In either case or in both cases, you have nothing to grumble. You are not low. You are not inferior. You are not a trifling. We are not speaking about the body. We are speaking about the indwelling presence. This is what Janaka says after listening to Ashtavakra, the Sage. This is how this wonderful knowledge works. I don’t know, one has to be fortunate and very, very intelligent to grasp it. I wish you have both fortune and intelligence.

    Harih Om Tat Sat. Jai Guru.

  • PR 21 Jan 2016 - Reasoning to Deduce that World is Illusory
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    Harih Om Tat Sat. Jai Guru Jai Guru.

    I am going today in spite of my unwillingness to undertake a programme in the morning as well as in the evening. I dissuaded them but somehow they prevailed upon me. It is for dedicating and offering a Mahavishnu temple, the sanctum sanctorum for which has been newly built. This building which has cost about 35 lakhs of rupees, it has been sponsored by a kind of trust which is operating perhaps in UK. They are Indians. Wherever there is Mahavishnu temple requiring renovation or rebuilding, it seems they pick up some such cases and patronize it. Because it is Mahavishnu’s temple and it is the sanctum sanctorum, somehow my mind did not agree to totally refusing it though I told them many times that I cannot take up this programme.

    See, yesterday also in Ashtavakra Samhita, I was referring to one important point which I thought you being a nearer group and more intelligent group, you must be able to reflect upon and find out.

    Why this world is considered to be mithya, non-existent? We see a number of solid things here. All the celestial bodies are solid. Our body is solid. Everything is solid. There are liquid things, gaseous things, energy and other things also. Such a world including our body, our mind refuses to accept that it is something like an illusion. But the fact is that it is only an illusion provided you try to assess it from your intelligence level.

    Please listen to me. When I see an elephant, the elephant does nothing for me. I am seeing the elephant and the elephant is standing at a distance. How is it that I experience the elephant? I am distanced from it and the elephant is distanced from me. The mountain is far away from me. The sun is infinitely away from me. But I am nevertheless experiencing these objects.

    Experience you will agree is always inner and mental. Mind is within the body. The mind is within the body because it is subtle, sūkshma. The sūkshma alone can be within the sthūla, gross.; So if it is the mind that makes me experience the elephant, the mountain and sun, and the mind is subtle within the body, where is so much of space within the body for a solid object to enter my body? By what process will it enter?

    Does the elephant enter through my nose, eyes, ears or mouth? It is standing there but I am experiencing it. My experience is the only proof for the elephant to be there. And my experience is inner. And the factor that produces this experience is the mind and that is subtle. In this way you will find, including the presence of our body, all are cognitions, awareness produced by the mind. So the entire world that I see distributed encircling me, the entire world inheres its existence only because I experience it in my mind.

    My mind is subtle. The subtle mind cannot produce a gross object. A gross object will be born only from another gross object. But here is an instance where the subtle mind produces the elephant, the horse, the fire, the ocean, the mountain, the stars. Everything is produced by the mind. You people are seated at different distances. I can clearly say from here, from my experience, that each person is behind the other or in front of the other to the left or to the right. Unless I experience you in my mind, how can I say this? Because I am not coming to you.

    All these experiences are caused by contacts with the senses. Senses themselves are activated by the mind. The senses are made also by the mind, activated by the mind. That being the case, mind being subtle, the subtle mind cannot produce any gross object but all the gross objects derive their existence only because the mind experiences them.

    How does the mind experience? It produces an imprint of the gross object in itself. That imprint cannot have three dimensions. But nevertheless we experience the three dimensions. So all the three dimensions are produced by the subtle mind. And it is the subtle mind that makes the experience of gross objects.

    Now apply the principle. Can the subtle mind produce a gross object? If it cannot, whatever it produces, it is only notional, ideational. It can never be factual. So the entire world that you are experiencing in your mind can never be a factual reality. It can only be an imaginary entity which derives its existence and inherence in my mind. That there is something called the mind and it is capable of doing so is the mystery. Despite the fact that it is a mystery, it is a fact of our existence, it is an experience which can never be denied. In this way, if you look at everything you will find, how you are all-pervading, how all the things become illusory is very clearly known.

    Even otherwise, the weight of an article upon the earth is six kilograms, upon the moon it is one, in the śūnyākāśa it is zero. The weight itself is non-existent. I would like you to think about it and develop it. This is highest of reason that we can adduce with regard to what the world is. We don’t disturb anything, we don’t question the world. We only assess it as the subtle mind’s creations and being so, it is all illusory.

    Harih Om Tat Sat. Jai Guru.

  • PR 20 Jan 2016 - World Experiences are Only Mental Imprints - III
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    Harih Om Tat sat. Jai Guru.Jai Guru.

    I thought I would speak to you again on Ashtavakra Samhita. There is a verse which I explained yesterday. 

    साकारमनृतं विद्धि निराकारं तु निश्चलम् ।
    एतत्तत्वोपदेशेन न पुनर्भवसम्भवः ॥ १.१८ ॥
    sākāram-anṛtaṁ viddhi nirākāraṁ tu niścalam
    etat-tattvopadeśena na punarbhavasaṁbhavaḥ  ।। 1.18 ।।

    sākāram-anṛtaṁviddhi nirākāraṁtu niścalam. The word ākāra means shape, form. Sākāram, anything that has a shape and a form, anṛtaṁviddhi, consider that to be unreal, untrue.

    Nirākāraṁtu niścalam. That which is devoid of shape is niścala, immovable, motionless. Will you think about these propositions? As long as a devotee is not able to entertain this thought and spend enough time to understand it, he will not improve in his devotion at all.

    Sākāram.  Anything that is shapeful and formful, it is unreal. How do you understand this? Ākāra or shape will be there only when the object is sthūla, gross. Earth is gross, the grossest that we can think of. Then, even water is also gross. But it is fluid. In a way, the air also is gross, fire is gross. If at all you can say, space or ākāśa is sūkshma, subtle. Whenever there is a shape or a form, that object has to be sthūla, gross. Anything that is gross, he (Ashtavakra) says is unreal. How to accept this?

    Nirākāraṁtu niścalam. The moment one becomes nirākārah, devoid of shape and form, it becomes niścala, stationary. What does it mean? What is meant by nirākāra? Ākāra means shape. Nirākāra means shape-free, shapeless.

    All our senses get their experiences only through contacts. When I see you, don’t think that I have no contact with you. I see you because the light rays falling on you get reflected and the rays reflected from you, your body, they touch my cornea. When they touch my cornea, that touch is my experience. In the same manner, I touch an object physically with my hand. There also it is contact, sparśa. A sound comes and touches my eardrum. That is also sparśa. The smell, the smell enters the nostrils. There also it is contact. Don’t think that in the case of the eye it is not contact.

    You think of wind, wind (Vāyu). We are able to understand the movement of the wind. We cannot see the wind. We can only feel it with our touch. If the wind blows and touches your body, the skin, then you are able to say “Something comes and touches and it is wind.” Suppose the wind does not blow and does not touch you, even slight movements, the leaves of trees will start shaking or vibrating. Seeing the movements of leaves we say there is wind. Generally there is a proverbial statement, ‘Today no leaf moves at all. The wind is still’.

    What you understand from this? We are trying to judge the presence of wind only by skin and eyes. Suppose the wind does not move and does not produce any movement in the leaves, it also does not blow to touch your skin to give you an experience, do you think you will ever understand that there is a movement? Wind becomes nirākāra provided there is no movement of leaves or any other article and there is no touch in the skin. Now such a thing namely wind, if these two are not there, we have to assume and find out that it is motionless.

    So anything that is un-sensory has to become motionless he (Ashtavakra) says.

    Etat-tattvopadeśena. Only by this tāttvic instruction.

    Na punarbhavasaṁbhavaḥ You will not be born again.

    After birth till death we are having a number of movements. If nirākāra is non-moving, then where is the question of getting born and dying? Whatever is within our body in the way of chetana or consciousness, it is not sthūla, it is sūkshma.  It is only nirākāra. If it is nirākāra, it is niścala.

    The mind may produce seemingly many number of thoughts. In spite of these thoughts, the mind does not move from its base, it is within the body. Then how are thoughts produced? Thoughts are not produced by any movement or vibration. How can the mind vibrate, it is full in the body? If it is full, can it vibrate or move? Then without moving and without vibration, if activities are caused, those activities cannot be physical in character. They can only be imaginary, illusory. That is how all the inner processes become illusory, imaginary.

    The mind imaginarily can produce many things as in dream. Whatever it produces, nothing is there and by producing them, nothing has happened to the mind also. One has to think about it to understand. So this was a phrase which always arrests my attention.

    sākāram-anṛtaṁviddhi nirākāraṁtu niścalam |
    etat-tattvopadeśena na punarbhavasaṁbhavaḥ ||  1.18 ||

    Na punarbhavasaṁbhavaḥ. Now can you regard knowledge for what it is worth or you will only hear it as an intellectual pastime? This one śloka should keep you occupied if necessary for hours, days, weeks, months and years.

    sākāram-anṛtaṁviddhi nirākāraṁtu niścalam |
    etat-tattvopadeśena na punarbhavasaṁbhavaḥ ||  1.18 ||

    I would like you to think about it and discuss it.

    Harih Om Tat sat. Jai Guru.Jai Guru.



Poojya Swamiji says that the real focus

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

Swamiji's Teachings


Poojya Swamiji says that the real focus

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


NSJi-HmPgSwami Nirviseshananda Tirtha

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


Ma Gurupriya

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


In this discourse based on Bhagavad Gita and the Upanishads, 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


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

  • 060 - ātmā tvaṃ girijā matih - Worship God Through Every Activity

    When devotion for the Lord in the devotee’s mind becomes intense and deep, when his yearning for the Lord’s association ripens and maturates, he no more waits for specific moments of worship. He is not satisfied by such occasional time-bound worship. Naturally and spontaneously his whole life then turns into a worship. He sees divinity in everything around. He worships the Lord not through particular devotional actions, but through all actions that he performs. He associates God in every thought, speech and activity.

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  • 061 - Gacchatastiṣṭhato - Introspection Has to be Done at Every Moment

    While moving, while keeping still, while awake and also while lying down or sleeping, if one’s mind is not given to vichāra, he is a dead body indeed. What is meant by vicāra is truthful introspection – enquiry about what is true and what is false, enquiry about oneself as well as the true nature of the world is to think always where lies the long lasting auspicious development – within and without.

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  • 062 - āśā nāma - Make Your Mind Pure by Removing Desires

    The river called desire, with imaginations as water, agitated by waves of greed, frequented by the crocodile of attachment, and with doubts and uncertainties hovering around like birds, destroys the tree of poise and fortitude. Such a river with deep and unconquerable whirlpool of delusion, flanked by tall and insurmountable banks of anxiety, the pure-minded great yogis cross over, and revel in beatitude.

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