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

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

Swami Bhoomananda Tirtha

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Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 26 May 2016 - Be Faithful to Deeksha Sadhana
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    For some time now, a few of the seekers and enquirers have been wanting to be initiated into Brahma Vidya, and they have been writing to us, speaking to us and also discussing about the subject. But because of Mā’s health problem, we had stopped or suspended giving deeksha for some time now. We are thinking of restarting it. And along with that idea, we also started thinking about how to make people understand, why is this deeksha, what for is it, and what is expected of a person who has taken deeksha, a deekshitha sishya? However much we may explain, I don’t think it is having the desired effect.

    Every one of you should understand that I have taken deeksha myself. I took deeksha from my Gurudev and that deeksha, I made everything for me. I had put the whole of my attention to imbibing it on the one hand and pursuing it with all the vigour and sense of urgency and haste if possible.  Whatever has happened in my life, it is only as a result of this deeksha from my Gurudev and the deekshitha sadhana.  Why don’t you think about this factor?

    Here also I hear that some people have come, and when deeksha is being discussed, some counter-items in spirituality are being shared and discussed by some of the people. I think that this is all very bad and unnecessary.  People have come to the Ashram to be exposed to Brahma Vidya and also to imbibe it whenever they feel like. And after having taken deeksha, if at all anybody says anything, it should be only to intensify the deeksha and deeksha sadhana.

    Why a living Guru is accepted? So that you can discuss all matters of your life, particularly spiritual matters with him. In that context, if our people start discussing, “I have done this, I have done that, this is it, that is it.”, I don’t think it is a service or a help for anyone.

    This is an Ashram where Satsang is regularly going on when we are here, and the same subject of Brahma Vidya is being discussed. After hearing it repeatedly, why is it that our minds are interested in other matters? Anything concerning a mento-intellectual practice should never be discussed here at all.  People are coming here newly and they are getting focused on Brahma Vidya and deeksha. In between, if some other items are discussed, don’t you think it will be a clear distraction? And why is this habit at all? It is bad because of the effect it produces. It is also bad from the person who discusses it because that person himself is not firm in the deeksha or deeksha sadhana which he is doing or he has taken up. The defect is twofold. It is something very serious.

    Now, coming to what is this deeksha and deekshitha sadhana, I would like to say, everybody knows the truth is only one, God is only one. And being one and to be one, God and Truth are all-pervading. First is, God is one. Secondly, He is all-pervading. As He is all-pervading, He is everywhere. If He is everywhere, He is in oneself. If this much is clear, where will you search Him? Will you search Him within yourself or will you search Him somewhere else? Why don’t you discuss in your own mind, not with another person? Discuss and debate this point and come to your own conclusion.

    God is one, He is all pervading, therefore He is everywhere. Therefore, He is in me.  So, shall I hunt Him in me or shall I hunt Him one millimeter away from me? Come to your own conclusion. So, the entire sadhana is a sadhana within oneself. Within oneself, within oneself, within oneself. Within oneself means what? Not physically opening the body, flesh etc. and reaching the bone or the nerves or the blood vessels. No. We are not going to do anything like that. It is an inner process whereby you go into your mind and your intelligence, your heart. All these are not biological at all. Mind, it produces thoughts and emotions and memory. Intelligence, it produces reason and enquiry. Ego, it makes assertion and assertional relationships. We are to find out what is all this and what is the source.

    Early in the morning you wake up. Only when you wake up, you have the world and you interact with the world. Is it interaction with the world independent of your wakefulness or it follows your wakefulness?  Why don’t you go into it?  Unless you are able to primarily grasp this point, nothing can be done in Brahma Vidya.  I wake up, I see the world, then I interact with it.  If I don’t wake up, there is no world for me and there is no interaction. So, the world existence, it’s existence and interaction with the world proceed from me. If the entire world proceeds from me, what should be the focus of your enquiry? It should be within yourself.

    Once you focus your enquiry and start doing deeksha and deeksha sadhana, then its effectiveness and fruition are the two points. If it is not effective, none else is responsible.  You are not sincere, you are not wholesome. You don’t have a sense of urgency or emergency. You take it as another cup of tea which is available from any tea shop that is available in the world or nearby. You have not become clear!

    You have to sit on an asana. Insert your fingers, put them on your lap, close your eyes and probe into your own mind. Probe. But where? Into your own mind. Nothing else, nothing else, nothing else. The probe into your mind, it is not probe into the mind, it is probing into the consciousness. And probing into the consciousness means which brings about wakefulness, sleep and dream. In the wakefulness, we have an external gross world, in dream we have the same parallel world, but internal, that means the mind is capable of producing gross things all by itself. Then in sleep, the external and internal world, both are suspended and you go into your own essence.  So, our mind is capable of generating the world, writing the world on itself and then wiping it off at the end of the day. This you can hear, think about, reflect upon. But what you have to do is to make it actual, true and realistic.  For that, nothing else is to be done. You have to be sitting and doing your sadhana.

    When you do sadhana, many things can happen, many things can happen, nothing can happen.  It is all a question of how fervent you are.  Why don’t you feel and generate the fervour? Any joy is of the mind, any sorrow is of the mind, any doubt is of the mind, any clarity is of the mind, any sensory perception is of the mind, thought, emotion is of the mind, everything is of the mind. So, the mind is the source of all that you can think of. Are you prepared to feel it? Then sit, close your eyes, never think of any subsidiary practice. You can have some breathing exercise if you like. I have written about it in Brahma Vidya Abhyasa. Nothing else. Do not think of anything like rekhi, pokhi, sokhi, shakhi. What is all this? Who wants all these things?  If you want to become a doctor, go and become one. If you want to be a teacher of pranayama, go ahead and teach.  But in Brahma Vidya, none of these things comes. It is a purely mento-intellectual pursuit. 

    Somebody comes and says, “Swamiji, when I sit for meditation, Oh!  My mind! what all things come into the mind!”

    So, the problem of the mind is there. How to deal with it? If you have a Guru, ask him, ask him,“What shall I do?” 

    The answer is not another exercise or an alternate one. Mind is yours and the mind produces. I always say, never be afraid of the mind and never misunderstand your mind. Mind is a store house of all the impressions that have taken place ever since you are born.  And the mind is supposed to bring these impressions whenever it is necessary and help you. 

    Today some people have come here newly. When I look at them, my mind tells me, they were not here yesterday.  They were not here, the day before yesterday.  When my mind compares their imprint with whatever it has in stock, it is able to tell me they have come newly. If the mind doesn’t do it, of what help is the mind? So, the mind will think. So, what is meant by sadhana then and what is meant by meditation? That is where you require jnana.

    Meditation or meditational pursuit is not one of switching off the mind. ‘I switch off my mind. Then after some time, I will switch on.’ Suppose you have switched off your mind, you tell me, do you have intelligence, please follow me, then you  tell me, how can you switch on? So, the mind itself is switched off. Then can you switch it on? You can sleep. But can you wake up? Nobody thinks about it! People are fools.

    When you have slept, you can postpone sleep, you can avoid sleep, but once you have slept, how can you think of waking up? Because you are lost. A lost man, can he still remember to wake up? Then you have not slept at all. Then what is this waking up? It comes by itself, it comes by itself. It is a provision of nature.

    So, the mind is supposed to give you all the memory and help you. Such a mind, you say, is bad? Then who is good for you? Why don’t you discuss this subject? Spend hours on it and try to understand it?  Success in meditation is not switching off the mind and then switching on. If you have switched off, you can never switch on. Then who switches on, you tell me. And then once you are doing your sadhana, you should do it well.  You must have patience, tolerance, power of assimilation.

    तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ।।
    tatsvayaṁ yogasaṁsiddhaḥ kālenātmani vindati ||

    The mind will become pure, the thoughts will become thinner and lighter. There may be moments or durations of silence, absorption, many things will happen and the whole mind will become pure and there will be a stage when your mind and thoughts almost resemble a full moon brilliance. You will not be disturbed by anything. This is how you progress. And the whole sadhana is self-centeredness, self-centeredness. Not in the bad sense. You have to be centered in your own mind and heart. Thoughts are come from here. They prevail here. They dissolve here. Then to deal with the thoughts, where are you looking at? Are you looking at pranayama?  Are you looking at psychic healing? Psychic healing for whom?  Are you healing others, then you are a healer, you are not a seeker, you are not a meditator. If you are healing others, heal yourself. Use your psychic healing if at all, and heal yourself. Be fit. And let the mind be treated, body be treated, everything be treated if you can.

    I think that we have to arrest our mind, its vagaries. Let us be clear about. So, we are making a form in which we are going to ask the incumbents to give us a description of their mind, their personality, do they already have a Guru, do they have a mantra and all these things in an effort to see that the initiation is made more and more focused and the initiation when given will have its desired effect. I am not at all happy with the desired effect the initiation produces. One part of it rests with me. The other part rests with the incumbent. So, he must come with a proper approach. It is very, very difficult to deal with the complexities of the mind. So, it requires a lot of association, discussion and all that or faithful sadhana.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 25 May 2016 - Exclusiveness in Devotion
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Yesterday I was speaking about jnana and how effective generally it is.  If you analyze our own mind, our own understanding, you will find that all are knowledge.

    अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
    तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ।।
    ananyāś-cintayanto māṁ ye janāḥ paryupāsate
    teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmyaham
     

    This is an assurance Krishna gives in Bhagavat Gita.  And this verse is repeated during many rituals or all rituals even.

    Ananyāś-cintayanto māṁ ye janāḥ paryupāsate.  Those people who worship me, please mark my words, those people who worship me. So, this is a matter of worship. But worship me, in which manner?  ‘Ananyāś-cintayantah: 

    ‘Ananyāś-cintayantah’. In that worship, there is no idol, there is no flower, there is no mantra, tantra, nivedya nothing.  Then what is the nature of the worship?  It is an all fold and all-around worship. 

    ‘Paryupāsate’, What is that worship like?  ‘Ananyāś-cintayantah’. It is a thought process where one’s mind becomes exclusive.  All these words which I have uttered, are they not denoting and connoting knowledge?  And not only that, Krishna says, the ‘Paryupāsana’ is ‘Ananyāś-cintayantah’:  In their mind, there should be no second thought, there should be no second option.  The mind should exclusively think of God, exclusively think of God.  That exclusiveness, what is that?  God alone is.  God alone is.  Either in the wakefulness or in dream, or in sleep, there is nothing besides God, different from God, above or below Him and that God is all-pervading, He is all-knowing, He is all-powerful also.  If such a God alone is there, if I start thinking about Him, thinking about Him, will it not be sufficient insurance for me for everything?  Whatever is done, whatever is being done, whatever is yet to be done, whatever sin is there, is likely to be there, whatever virtue I have gained, is likely to be gained, I want to gain, if I have poverty, elimination, if I have riches, it’s protection, if I have children, their safety, growth.  For anything and everything, the all-knowing God is sufficient. 

    And what do you have to do?  No propitiation.  You don’t have to please Him.  You don’t have to offer Him anything.  Prepare pudding and the like. No. No. No. No.  All that you have to do is ‘Ananyāś-cintayantah’:  Think about God in an exclusive manner.  Don’t allow your mind to seek astrology, to seek, to depend upon anything.  “This God will be easily pleased and He will suddenly come.  Therefore, let me also seek his favour.”  No. No. No. No. No. No. No.  That ‘Ananyathva’ is the form of worship.  And that too in the ‘chinthan’, in the thought process.  So, it is a worship involving and totally centered on God.  Involving and totally centered on God, on God, on God.  So, the whole worship is a mind process, where the mind becomes exclusive in relying upon God, thinking about Him. You never tell Him anything, because He doesn’t need to be told.  You do not look for anything particular because it is not necessary.  My reliance is exclusive, exclusive, exclusive.  In that exclusiveness, there is no provision for distraction, alternate reliance, doubt, oscillation, nothing. 

    Tell me now, what is this?  Is it not a mind process where the process is examined if at all by the intelligence and this dictum, this maxim is repeatedly reflected upon and we try to implement it, implement it? It is a mento-intellectual effort.  Tell me, is there any other implication?  Now in this level or in this nature, is it not jnana?  You have to know repeatedly that God alone is and He is omniscient.  That God need not be advised, sought, instructed, reminded, persuaded.  No. No. No. No.  So, every conflicting note that arises in the mind is hunted and eliminated, hunted and eliminated.  It is a completely knowledge process. 

    न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
    तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ।।
    na hi jñānena sadṛśaṁ pavitram-iha vidyate |
    tat-svayaṁ yoga-saṁsiddhaḥ kālenātmani vindati ||
    (Bhagavad Gita 4.38)
     

    What do you understand by it then?  So, the entire Bhagavat Gita is to be read, is to be understood, is to be thought about, to be discussed, to be debated upon if necessary and the messages imbibed and then every time you think, you understand, you argue, you do, you try to compare notes with what you have read and understood.  Just see?

    सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ।। 
    sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate ||
    (Bhagavad Gita 4.33)
     

    All the activities finally end up in knowledge.  Now, this is that knowledge process.

    ‘Ananyāś-cintayanto māṁ’ -  For such a devotee.

    ‘Yoga-kṣemaṁ vahāmy-aham’. The safety of whatever he has, if he has a family, two members, children, if he has a house, everything I ensure. 

    Then, whatever he needs for his fulfillment in life, even for the progress of devotion, even for making him a better, better and super devotee, I will do, I will look after. 

    You tell me, if you are trying to practice this and perfect this, what is the whole process called?  It is a purely mento-intellectual process.  I would like you to discuss and debate upon this proposition and arrive at your own conclusion. 

    If you ask me then, “Swamiji, is pooja necessary?”  Not at all! But if you feel like doing pooja, it’s okay.  If pooja will reinforce your exclusiveness, well and good.  If fasting will reinforce, well and good.  But you will do all these only to know that the pursuit is purely inner and it involves the mind and the intelligence alone.  The intelligence is used to make propositions clearer to the mind, so that the mind’s reliance and exclusiveness will remain true, wholesome and consistent.  I don’t know to understand this why should anybody take time?  That is why Sankara says this Brahmavidya is to be pursued by a seeker and the seeker must have pre-requisites and the pre-requisites are called ‘Sadhana Chathushtayam’.  ‘Sadhana Chathushtayam’ - Viveka, Vairagya, Shatka-sampathi and Mumukshutwa.  All these have their seats, relevance and origin in your own mind.  Intelligence remains a tool to understand each proposition and implement it.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 19 May 2016 - How to Understand the Mind
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    I am writing “The Science of Inner Redemption” and touching a very, very subtle point, abstruse on the one hand and extremely subtle and transcendental. Naturally my mind thinks about it. The subject is not new to me. In connection with that, I think it is a kind of revelation to me to emphasize this point. I thought of sharing this with you.

    I am discussing the ‘Sapta Bhoomika’ - The four spiritual states of a seeker. These states are pertaining to one’s own personality, but which part of the personality if you ask, it is not a physical transformation as takes place till we grow up to the age of twenty-one. We were in the mother’s womb, we came out and became a child, then grew from there, became a boy or girl, grew from there, adolescence, grew from there, youthfulness, grew further from there or grow, will grow. So, these are all physical transformations. But in that, we reach a stage of full adulthood of the body. Thereafter it will not grow. Now this is not pertaining to the biological growth. This is pertaining to the inner psycho-intellectual growth, maturity, sublimation and refinement. Will you understand it as that?

    There, Vasishta goes on saying, we enter into the fifth bhoomika, then sixth bhoomika and seventh bhoomika. The seventh bhoomika is a state where supreme nirvana is struck. It is something that does not become an object of perception nor does it submit itself to words and description. So, the question necessarily arises, if it cannot submit itself to the words of description, how do people say that there is such a state? ‘There is such a stage and there it can be like this, it can be like this, it is like this.’ - How do they say that? I don’t know whether you get the enigma there.

    If somebody speaks about it, it is very clear that as he is speaking about many other things, this is also very clear. If this cannot submit itself to anything like an object of perception, then how does he say that there is such a state? If it cannot submit itself to direct perception, what else is there? We have got something called reasoning and inferential knowledge. So, I am putting the two and two, one and one together and arriving at a two. I don’t know whether I will be able to explain it well and you can understand it. But still as part of my thinking, I would like to place it before you.

    Whatever we call direct experience, invariably is related to the senses. Though it is related to the senses, you tell me, are the senses capable of perceiving? Then, the eyes in a dead body must perceive. Senses are used in perception. Who uses? The mind uses it. What is the mind? Consciousness. Consciousness may work as the mind, as the intelligence, as the ego, it does not matter. It is just like our legs walking, running, squatting, sitting, lying. All these different poses are had, movements are had by the same legs. Likewise, it is the same consciousness, the supra-physical presence, the body-different presence, that does all these functions. When it functions as the mind, it uses the senses. Though it uses the senses, the senses do not register the experience or keep the memory. Our eyes may see many objects. I don’t think the eyes have any registration of these objects. When we lose our memory, when we grow old or otherwise, the eyes are still there, but whatever is seen, the eyes cannot bring back in the form of a memory.

    Who uses the senses? The mind. And the mind is a supra-physical presence - Consciousness. So, the consciousness employs the senses and employing the senses, it perceives. The actual perception is in the mind, registration is in the mind, imprints are in the mind, the mind uses the senses to have its own imprint and these imprints are stored. So, though it is a sensory experience and we call it direct, the experience itself is in the level of consciousness. Well, normally it is the mind that connects and brings direct experience. Okay?

    Think further. Whatever the mental data are there, the intelligence processes it, rationalize them and arrives at its own finding, knowledge. That knowledge, in what way is it different from direct knowledge? This is my revelation. The direct knowledge is also of the consciousness, by the consciousness, in the consciousness. And you say it is functioning as the mind. What functions as the mind? The consciousness. The same consciousness then, the mental role stops and the intellectual role starts. The mind used the senses to perceive, the intelligence uses the mental data to think, to reason. As are the senses and sensory objects for the mind, so are the mental data, mental objects for the intelligence. But what functions as the intelligence is again consciousness.

    So, if the first direct experience is wrought and it belongs to consciousness, the second experience also equally belongs to consciousness. The mental data are already formed. So, the intelligence doesn’t have to use the senses for it. The data are already there. And these data, the intelligence reasons about and arrives at its understanding. Whether it is an understanding in the level of the mind or in the level of the intelligence, what difference does it make? In both cases, it is consciousness. So, if the mental data are called direct experience, then the intellectual finding data also should be called direct experience. Am I clear?

    You cannot distinguish between one is direct, another is indirect. In both cases, what is inside the body alone works. You call one kind of working, mind and mental, another kind of working, intellect and intellectual. But both are references to the one factor called consciousness. So, at one point of time, please listen to me, at one point of time, the knowledge derived by reasoning and the knowledge derived by the mind sensorily, have no difference. When you become aware of the consciousness, consciousness, consciousness, consciousness, even your body is a recognition or cognition made by consciousness. This is what Krishna says

    बुद्धिग्राह्यमतीन्द्रियम् ।
    Buddhi-grāhyam Atīndriyam |
     
    यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।
    यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ।। 
    yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ |
    yasmin-sthito na duḥkhena guruṇāpi vicālyate ||
    (Bhagavad Gita 6.22)
     

    These are statements not by the mind but by the intelligence. So, whether it is a finding by the intelligence or a data collected by the mind, there is no difference. After sometime, the whole of spirituality becomes a beautiful coupling and harmony of the mind and intelligence, means direct experience and inferential finding.

    Rama went on listening to Vasishta. Vasishta spoke words, they hit or touched the ear drum, to that extent alone mind and senses came. Then, the entire rest is a conveyance of knowledge and that knowledge was received, retained, thought about, reflected upon, questions raised, all by the intelligence. The result is that Sri Rama went to do a state of spiritual absorption. So, the references to Saptami Bhoomika, that there is something called the Saptami Bhoomika and it will come and be like this, like this, it is not observable as an object, it is only experiential as a subject and the seeker can get to that level, get to that level, get to that level.

    One idea that comes to me is that we have a number of thoughts and emotions, a full variety. All these thoughts are from the mind, they emerge from the mind, they subside into the mind. So, don’t you think for every thought there is a source from which it emerges and the same source into which it subsides? So, if thought is experiential, please listen to me, if thought is experiential, just one moment before the thought what was there, that is also experiential. And half a moment after the thought, where it has dissolved, that is also experiential. So, if one can be thoughtful, you can also be thought free.

    In thought-freeness there is no different substance. In thoughtfulness also, there is no different substance. The substance is the same. What was free of thought becomes full of thoughts. Again, it becomes free of thought. So, for every thought, before and after, there is thought-freeness. If thoughtfulness can be your experience, why not thought-freeness also? As we are thoughtful now, the seeker at one point of time will become thought free.

    See, I am sitting in the computer. Very often, I get into a sleepy mode, but I disallow the sleep and continue to work. I am simply wondering, is it only a physical fatigue? I am wondering. I have slept. I have got up. Very briskly I have walked. After my breakfast, hardly half an hour or one-hour passes, I become sleepy. So, I was wondering, what is this sleep mode that comes to me often and what is this sleep? It is only a stillness. Not stillness of the body alone, but stillness of the mind also.

    I am talking to you now. To me it is a strained talk, but I talk. As I hear my sound, I understand the sound is a later formation. There is something preceding it which I am not able to feel, ideational formation. You mean to say sound alone is and not ideation? And if ideation is there, the source from which ideation commences is also there. So, if ideation can be in me, the source of ideation also surely is in me. At least by reasoning, you become conscious of it. That consciousness or realization I can call it, which is brought about by reasoning in this manner is no different from any other experience, my dear souls. I am very sorry to call it reasoning. I am not satisfied but I use it, what can be done? This is what some people would like to call, intuitive experience. It is not striking them as a reason, it is simple. ‘I sometimes feel this is the one. That feeling I don’t know why it comes to me.’ It is not a feeling based upon an objective observation or finding. I call it feeling to distinguish it from reasoning.

    See, whether we will have the global event of Gita or not with my, this kind of a recession that is settling in me, I don’t know, I don’t know. It is good if you can do it. Then, the present information is “Why go in for Varanasi? Let us have it in New Delhi. That is, get better outreach, our own people, our own place etc. are there.” Okay if people say so, it is a fact. Then ‘X’ comes up with a statement “If you are not particular about 108 times recitation etc. why have a five-day or a nine-day event, can it not be three days? The press will find it very difficult to report an event beyond three days.” See where has it come to now.

    If you ask me, I still feel we must hold it in Varanasi. This is a feeling I have, much against reason perhaps. Now this feeling, I call it feeling, I don’t know what else do I have. It is not a strained reasoning that makes me feel so. Reasoning is against Varanasi but I feel Varanasi is a holy place and so many pata-salas are there. We will connect them, connect with them and we will find out what is going on in Varanasi. It is a holy place. Any such holy event, we are giving it a kind of a modern administrative touch, but the fact is that it is holy and it should be best held in a holy place. This is what I am feeling. So that is out of the point or connected to the point. Will you deliberate on this and let me know ‘X’, ‘Y’ and whoever else is capable of doing and feeling like doing?

    A realization that comes to me, a revelation is that, the experience, the resultant experience you get from reasoning is no different from direct experience you get in the mind through the senses. After all, where are the senses? Which are the senses? What do they do in developing an experience? Nothing! You say in the waking state they work. Okay. Think of the dream. The same mind produces all the objects, all the world, all the senses and it is begets the experience. Is it not fully mental in dream? Should it not be equally mental in the waking? But there is a delusion that it is not. It is to overcome this delusion that the whole spiritual effort takes place.

    Just see, Pareekshit only listened to Suka-Muni. If at all, it was a transaction, was it anything direct? Like seeing an object, eating food etc? No. Word was the medium which Vasishta could employ to convey the knowledge he wanted to. So, it was an interaction from the intelligence to the intelligence, not from the ear to the ear, mouth to the ear. No, no, no, no, no, no. It was from intelligence to intelligence. And the only way he could communicate was through sound. When we read Yoga Vasishta Ramayana, Vasishta communicates to us through letters. I don’t know whether I have conveyed anything.

    Harih Om Tat Sat.  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

  • 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

    Association of Saints to Uproot Worldliness Listen to Shloka here jwplayer('avID_AVPlayerID_0_b8d05be752c742b10537f0bc48a285ff').setup({ 'file':...

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