"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

swamiji
swamiji-header-mo
Menu

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 24 May 2012 - Manana to Imbibe a Quality
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Yesterday I was speaking something on what a Guru will expect from a disciple. I don't know whether you have done some introspection over what you heard. The Guru generally goes on speaking, maybe he writes also. Everything is in the form of a revelation, from the words, sentences, discussions etc. you will come to know something or the other. After you come to know of this, it is up to you to do rumination or reflection over whatever you have heard and then make sure that the knowledge becomes part and parcel of your personality. It should become inseparable. This growth from mere hearing to assimilation completely depends upon the disciple. So the Guru expects repeated manana from the disciple of whatever he has been told.

    Now you may wonder, after we become an adult what are we supposed to do throughout our life? There are many things in the objective sphere. But so far as the inner personality is concerned, I believe it can be condensed into a twin proposition. What is that? Incorporate the desirable and eliminate the undesirable. As we live in this world, we have some inherited nature. This nature will consist of desirable and undesirable elements. Speaking lies is undesirable. Speaking truth is desirable. Be loving and kind, is desirable. Not to be so, is undesirable. Like that as you interact with the world, from different sources you will come to know what are the desirables and what are the undesirables. Our sastras also will have something to enlighten you. So learn the sastras, match whatever you have learnt with your own inner structure and come to a decision as to what are the undesirables, then eliminate them.

    Now the whole process is done by virtue of a knowledge orientation and a knowledge commitment. Whenever you know something, you must have a commitment to that knowledge. ‘I have known it. To speak lies is wrong, harmful.’ When I have known it, I don’t require any other persuasion to eliminate it. If you feel you know something and yet you are not able to do, your knowledge is as good as absent. So there cannot be a twofold or a two layer personality in you. Our intelligence receives knowledge, that knowledge has to be transmitted to the mind. The mind will have to make it functional in the behavior, in the employment of the senses. If there is a disunion or a dis-integrity in your personality, this is very wrong and very grave. So be true to yourself. That is one point.

    Knowledge commitment should be there and always try to know what is desirable and what is undesirable. When I know something undesirable in me, instantly it should go away. Sometimes because of habits, it lingers. So take a little time and make sure that it is eliminated. Similarly incorporate the desirables. In the whole of our life I think the pursuit or the refinement that we must have can be put in this twin proposition - Incorporating the desirable and eliminating the undesirable.

    For all these things, I have evolved a concept called spend sufficient mind hours on the subject. The application should be by the mind, in the mind, for the mind. So the mind should be applied on whatever you want to do or not to do for a sufficient length of time so that the quality you want to incorporate will become part of you. It depends upon the mind hours. I have said that fifty mind hours will be required in order to imbibe a quality. On different occasions you will have to spend about fifty hours thinking about the quality, evaluating it, knowing the merits etc. etc. etc. So the mind should be embossed with this quality in one way or the other. The fifty hours you spend, I think the quality will become yours and it will always be part of your embellishment.                                                                                                              

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 23 May 2012 - Expectations of the Guru from a Disciple
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Yesterday ‘X’ asked a question. “Swamiji, you as the Guru and I, as the student or disciple, in this relationship, what is it that you expect from me?” I asked Mā to give an answer and she gave a good answer. I also supplemented or complemented it by saying I have no expectation from anybody at all. This is my very lofty or supreme state. But you should understand that all of you have come here only to have a student-teacher interaction. From the teacher's side, he will always be imparting to you the best of tuition in a very hearty manner. And what is the subject that we are discussing, perhaps I may discuss today in the morning session. So it will be always an infusion, an imparting, an instilling, a kind of a sharing, a kind a of an imbuing that he will always be doing. If this process has to be effective and it has to be going on, as I said on the first day, you must always be attentively receiving what is given. That receptional attitude is what you must have constantly and throughout. This receptional attitude will enable me to speak and share with you whatever I want and whatever is good for you. And it will also enable you to absorb it in your heart, thereafter by rumination assimilate it to become part of your system. This I explain always.

    So the first thing I expect from you as a student or a seeker is a very good receptivity. Unquestioning, unresisting, undoubting, fully open, wholesome receptivity to whatever is said. This does not mean you should not have questions or doubts. You should have; you will have. You raise them in a very humble and proper manner. It should not be a resistential approach. It should be a very receptive approach while raising questions and doubts. Raising questions and doubts is necessary because, in a dialogue, only when the hearer comes up with responses, the dialogue will continue. This is what happened in the Kurukshetra battle field when Arjuna started crying. Thirty-two letters from Krishna made all the difference. The crying Arjuna stopped crying and he became an enquirer. Within a matter of moments he said, "I am confused, I am suffering from Karpanya dosha. Please remove it from me. I cannot arrive at a decision. I am deluded. I surrender to you as a disciple. I accept you as a teacher. Instruct me as a teacher would a disciple". See, in the battlefield, Arjuna said this. And what did he ask for? He asked for shreyas, shreyas, everlasting, everlasting spiritual, welfare and fulfillment.

    By the end of the second chapter, Arjuna became a questioner also. He started raising questions. Third chapter begins with a question of Arjuna. Like that the dialogue extended. So all of you must also have some relevant questions, doubts, need for clarification etc. If you are receiving what is given, automatically that assimilation should take place. Ensure it. For that assimilation, you must do rumination, ensure it. Reflection and thinking. Then, also raise pertinent questions and doubts. From your doubts and questions, I can understand whether you as a student or a seeker are doing your part of the mission well.

    “What is it Swamiji that you expect more from us?” Yes, I would like you to be very good sishyas who are fond of the Guru as I am still fond of my Guru. In this fondness and association, everything will get worked. When I am fond of somebody, I would like to make him happy. I would like to imbibe whatever qualities he has. Why am I fond of him? Because he has something in him. In the case of a Guru, what does he have? Ultimately and basically, it is spiritual wisdom and enrichment. ‘So I must also have the same spiritual wisdom and enrichment because I am fond of my Guru’. That fondness automatically make you an absorber of whatever qualities and virtues and excellences the Guru has. In order to elicit any information from the Guru, you can set questions and ask. You may ask me any personal question. “Swamiji, what made you what you are? When did you change?” I have of course written a book. You can ask me any question that you want. “Swamiji, do you ever get angry? If you get angry, what do you do with your anger? In spite of getting irritable, do you still have the peace and harmony? What is that secret?” You can ask me. “Swamiji, you don't have any desire at all? How did all the desires vanish if at all?” You can ask me.

    “What is meant by psychological excellence? What are the qualities of the mind which will make a man stable, poised and ever victorious?” Any question you want to ask, you can ask. Personal also. About the Ashram also. So, this fondness is very, very important. And this fondness irresistibly makes you practically an heir to the Guru. I am expecting at least a few of my disciples to become like us. A few of them at least to become like us. You should understand, I am talking to you about a great spiritual treasure of the land which emerged in the prehistoric times. Means what - Many many, many, many thousands of years, thousands of years, thousands of years back. From then on, generation after generation, this treasure has been acquired, perfected, preserved and bequeathed to people. So in every generation there were some people like me. And I believe some of you atleast should become like us. In what? In becoming wholesomely given to this pursuit. Full time and wholesome, full time and wholesome. If you are not able to do it, it does not matter. You be wherever you are as a house holder. But your heart should be completely wedded to the greatness of this wisdom.

    So you may be a house holder in your household settings. But your mind and heart should be totally riveted to this enrichment. Maybe after a few years, that wholesome pursuit will come to you. Till then, keep contact, close contact with your Guru, taking interest in whatever he does as a matter of spiritual disseminational mission. Try to help it from a distance, come to the Ashram at least once in a year. Spend a few days here. This must be a spiritual holiday for you. And when you are here, try to pick up any item of work if there is one which you can take up and then be helpful so that physical association and physical participation in the spiritual mission is something that you should make a point to have every year.

    Speak about whatever you know, whatever you have gained to your friends. Your friends will be filtered when you change as a seeker. I don't think you should have many friends. You should have at least a few friends. And those friends should be like-minded people with whom you can share your hearts, spiritual heart and spiritual seeking. So physically and otherwise, help the mission of the Guru. Generally, such people will not be selfish people. They will always have something to do for the society.

    You can help and serve the society in two ways. One is for the body, food shelter and clothing. Another is for the mind, peace and contentment. For the intelligence, wisdom and its enrichment. We are an Ashram which primarily stresses on the inner needs and fulfillment of human beings. We are not so much given to bodily services. But we are given to the inner services like peace and contentment for the mind, wisdom-enrichment for the intelligence and ego sublimation so far as ego is concerned. I would like you to be a participant, a vibrant participant in the whole mission. I was alone when I started. I set up this place in 1963, started visiting different places. The first thing I did was to start a magazine. It was a bilingual magazine, maybe 75% Malayalam and 25% English. Thereafter, the Malayalam was stopped, English was taken up. It continues to be the English magazine. About ten years back or some years back, we also started a Malayalam version subsequent to the Srimad Bhagavata Tattva Sameeksha Satram in Naimisharanyam. We also have a Hindi version.

    Somebody has written to us saying that Vicharasetu is a best national journal and he was evaluating my books, an English teacher, very highly, superbly. I think we still need quite a number of people to do computer work, to do English editing, compiling, to do Malayalam editing and compiling. But they must have sufficient association with me and what I say. They must first of all develop a weddedness to the Swamiji and what he represents, speaks etc. In the name of editing, you should not show your skill and ability by changing all the words and cutting short here and there. The idea must be to preserve maximum or full measure of what the Swamiji or the author has said. So we would like to have some very qualified, very knowledgeable people who can do some editing. Quite a number of books are due for publication. It depends upon proper setting up and we don’t have time and we don’t have people. Whoever are here, are too busy.

    Prabhakaran Ji has translated my Srimad Bhagavata series books, all in English and anybody who can edit it properly and go through it finally fine-tuning, it is ready for publication, three, four or five or six books but we are not able to find somebody. So I think this is how I want you to grow. And in the whole process, it is a mento-intellectual development that I want you to have. The whole life will unfold itself, you don't have to achieve anything. Let your merits increase, skills increase, attunement increase and automatically you will become a much better, a second to none personality. This is what I expect and hope from everyone of you. We have got a very good group, I am very happy. There are two elders in the group with whom the youngsters should interact freely and they will have a lot of learning from the elder ones provided they become friendly and open in their interaction.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 22 May 2012 - How to Handle Irritation of the Mind
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Yesterday during the satsang, the main discussion was about interpersonal relationship and the various forms of irritation and reaction that we have in our mind. If I say this, will you give sufficient attention to what you hear and assimilate it and put it into effect? You know, right from our birth, we are always reacting to things. I sometimes wonder whether there is anything called action at all because the child when it comes out of the mother’s womb, it had a certain atmosphere and temperature inside. The moment it came out, the skin gives a new sensation which is a contrast and a conflict. That is why it reacts to it in the form of a cry. Ever since then, is it not inputs coming from the world through the senses and these imprints getting formed in the mind and we are reacting to these imprints? You think of a desire, you can only desire for something other than you. And where is the second factor? Outside, perceived by the senses. So when the senses perceive something and an imprint of an outside object is formed, you desire that. Suppose you desire knowledge, that is also a reaction to what is taking place from the outside world. It is our mind that produces these reactions. In the whole process you will find, mind is the superior factor and the world is the secondary or subsidiary factor.

    So any person, if he creates a certain reaction or an emotion, adverse emotion in you, understand, in the whole process you are the originator, the sustainer and dissolver and the other person is only a cause for it. Every action is generated by the mind. So if somebody is causing irritation, understand the irritation is a reaction from your inside from the mind and our mind has got infinite potential, capacity, to do anything it wants. If you encourage the reaction, the reaction will go on increasing. If you discourage it and you are determined to dissolve it, it will get dissolved.

    I was reading a portion from Srimad Bhagavata. It is called Bhikshu Gita. It is a Gita, a song sung by a mendicant, who was a very rich man, who did not spend his money usefully, protected it; finally he lost everything, all the relatives and the others hated him. He finally became indifferent and disappointed; he developed dispassion and started walking around as a mendicant. So the people saw him from different directions, all of them crowded around him, started accusing him, accusing him, pulling his sacred thread, his umbrella, his water pot; and then giving it back to him, again snatching. He had a little food. When he was eating it, they started passing urine. They started spitting on him. So he was assailed by a number of people from various sides. Even then, Sri Krishna says, this mendicant started singing a song. What is that? “Nobody else is responsible for my plight. My mind alone is responsible.” And the song is a few poems. “My mind alone is responsible. That is what revolves the entire world and worldliness for me.” So he remained quiet. Just see the capacity of the mind.

    If you support your irritation, the irritation will go on increasing. One day you decide, “I will not get irritated with my son. I will not get irritated with my wife. I will not get irritated with my assistant.” One day you decide it. Then the mind will favor you. The mind is a plural factor. It creates plural responses. You have to select which is for you and which is not for you. By habit, it may create some unfavorable responses, but never become a slave to them.

    See, our mind generates everything. All the thoughts evolving from the mind, they also get dissolved into the mind. So the mind is not merely a creator but it is also a dissolver. So any reaction you can handle. Just see the bhikshu, the mendicant said, amidst all these provocations and hurting attitudes; he starts singing: “No, No, none of them is the cause of my suffering. My mind alone is. My mind alone is. My mind alone is. Is. Is.” Can you imagine? This is presented by Krishna during his dialogue with Uddhava. It comes very late, at the twenty-third chapter. There are altogether thirty-one and it comes as the twenty-third. Can you imagine?

    Our whole spiritual science is a psychological excellence. It is an unimaginable profusion of the good and benign qualities of the mind. It is an excellence of the subtle capacities of the mind which normally people don’t understand, discover and harness. But if you want, you can harness them to any extent that you want. So my answer to yesterday’s question is that, these are all conventional things: “I get irritated, I get irritated. I dislike him.” Why should you dislike? As you are a human, he is also a human. If you have a good nature, he has a bad nature. Both of you have to coexist. We are living in a world of jackals and tigers, mosquitoes and insects, scorpions. Are we eliminating all of them? God has created them. Live in a manner that you are not affected unduly by them. Insulate yourself. Insulate yourself. Take whatever precautions are necessary. Every one and every thing has got a right to exist in this world. So substandard people also will be there. Deceptive people also will be there. Maybe in your own family there is one. I don’t think we can question and try to invalidate all these things. The only way is to reinforce your mind, to reinforce your mind. To make it so powerful, so potent, so flexible, so assimilative that any kind of an input from this world you must be able to assimilate. And it is possible, it is possible, it is being done, it is being done.

    Now I am an excellent person in what? Any emotion including irritation, I don’t suppress it. I allow it to express whenever it comes. I consider my mind is not my mind. It is somebody else’s mind. So, whatever it does, I will not like it. Suppose it behaves in a bad manner, I will put up with that misbehavior also. But, one condition. I hate none, I disallow none. This is my attitude. I accept my mind as I accept the minds of others also. So there is a harmony with the seeming disharmony and conflict that sometimes I experience in this world. So my last word is try to be harmonious with disharmony. Try to be harmonious with functional conflicts also. And it is possible.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

 

blk-swamiji-lt-img

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

blk-swamiji-lt-img-mob

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...

Short Description

In the next sentence he says "Even the creation is not in me. It is just like dream and it is illusory. Do not think of anything. The whole universe is myself. There are different kinds of natures in the universe. All are mine. There are good people, bad people, all of mine. Understand that I am everywhere, I am all, and think of me, remain fixed in me and by the constant thought of me you will get whatever you want. So do not think of a heaven, do not think of a further birth, do not think of an earlier birth, everything is me myself. So where is the question of seeking anything, choosing anything, differentiating anything? Drop all sense of differentiation. Keep me in your heart."

Audio
 Listen to Prabhaata-rashmih Audio 

Harih Om Tat Sat. Jai Guru.

Today is Krishna Jayanti, Janmāṣṭami. I thought I would speak something about what Krishna has said. Today Muktisudhakaram recording is there. I will have to speak for about two hours as part of the ongoing program. Today I have to take up the ninth chapter. That means I have to transit from the eighth to the ninth. Every chapter has got its relevance and transitional significance. So yesterday night I was thinking about what shall I speak? What is the difference between the first six chapters which deal with ātma, ātma, ātma?

In the first six chapters, Sri Krishna emphasizes only the ātma. He never says "myself". Very rarely, in one or two places alone he has mentioned, “Think of me. Abandon everything to me.” Otherwise remaining as the third person he is trying to describe the self. He presents that self is everything, nothing else is. If self is everything and that is all-pervading then nothing else can be there. So everything becomes the self.

So far as life is concerned, it is what the senses make. There is no world except the one which is created by the senses and which depends upon the senses. These senses themselves are made by and sensed or cognized by the mind. So if the senses themselves are revealed by the mind, where are the senses except as the mind’s own display? Then if the senses display the objects, they also vicariously become the mind’s, I don’t know whether you understand.

See, the senses and the body are themselves created by and cognized by the mind. What the senses make in turn will also then be ascribable to the mind. So there is nothing besides the self. This self, you realize first as sthitaprajña, then as sthitadhī. For such a person, there is no question. All problems, all miseries, all torments, all interactions and their consequences, everything stands resolved. See, the self itself is everything.

So far as the self is concerned, it is never a matter of doubt because everyone refers to himself as ‘I’. Only when the ‘I’ is there, the second and third personal pronouns will be there, 'you', 'she', 'he', 'it' and 'they'. Besides the self no God is there. If God were omnipresent and he was there separate from the self, everyone of us would have felt it. We feel the self and we don’t feel anything else besides. This self itself is God. God is a synonym for the self.

So from the seventh chapter onwards he is taking his position as ‘I’ and the ‘I’ he extends, and he pictures as everything. So he begins to say that, “I will tell you the knowledge by virtue of which you will know everything and nothing will be left." Then he says, “The panchabhūtas, mind, intelligence and ego are my prakṛti.” He says “My prakṛti” not God’s prakṛti. “My prakṛti” because there is no God he can refer to or anyone of us can refer to. Where is your God when you refer to? But you can refer to yourself. I am there unquestionably.

So he presents the extensive form of the ‘I’. The body is its limited form. The universe is its unlimited form and expression. So he refers to 'I' and he says this 'I' has got a limited form in the individual and the samashti form in the universe. He develops it further. Arjuna is asking a question about adhidaiva, adibhūta, adhiyajña etc. and how to remember you (Krishna) at the last point of life. He explains it.

Then he goes on to the ninth chapter. In the ninth chapter, he discusses the 'I' again saying that "The whole universe is nothing but me. Everything is in me. But I am in nothing." Again he says "Nothing is in me. See my yoga-maya." I don’t know whether you understand this.

"I am the substratum in the impersonal imperceptible form, I pervade everything and all the things are floating in me. Though they are floating in me, I am not in them." All the dream objects are in the dreamer but the dreamer is not in the objects. If the dreamer were in the objects, when the objects disappear, the dreamer would also have disappeared.

All thoughts are in us, every thought disappears. All thoughts are in the mind. When the mind is the support for all the thoughts it is not true to say the mind is in the thought because when a thought disappears then the mind would have disappeared. So "The entire universe creation is in me but I am not in them."

In the next sentence he says "Even the creation is not in me. It is just like dream and it is illusory. Do not think of anything. The whole universe is myself. There are different kinds of natures in the universe. All are mine. There are good people, bad people, all of mine. Understand that I am everywhere, I am all, and think of me, remain fixed in me and by the constant thought of me you will get whatever you want. So do not think of a heaven, do not think of a further birth, do not think of an earlier birth, everything is me myself. So where is the question of seeking anything, choosing anything, differentiating anything? Drop all sense of differentiation. Keep me in your heart."

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ।।
ananyāś-cintayanto māṁ ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy-aham
(Bhagavad Gita 9.22)

"Whatever you want I will provide, I will look after." So that īśwara bhāva is further explained.

Then he goes to the tenth chapter to say "All are me myself." and he goes on enumerating one after the other, one after the other. Then in the eleventh chapter he reveals in himself whatever he has said in the tenth chapter. This is how it progresses.

So I was trying to see what is different and additional in each chapter. So I was thinking about it. Gita is after all a śāstra, a scientific rendering. In the scientific rendering, there must be scientificness, rationality, a proper explicable sequence, otherwise it does not become a śāstra. Because I have time and I am doing it over years continuously nevertheless, I am thinking of all these matters.

Today a leading Malayalam newspaper, Malayala Manorama, it is actually run by the Christians. Mathrubhumi and Malayala Manorama are the two leading papers. They have a circulation of about 12 to 15 lakhs copies. The population of Kerala is not so much but you can see the leading newspapers in India are from Kerala in terms of circulation. 12-15 lakhs of circulation, it is not a small figure. They wanted an article to be written, they told me only day before yesterday or the day before and said "Tomorrow we want it." So I did not want to deny it, so I started writing. To write it, condense it within the number of words they want, they can give, it is not an easy job.

So I did it and I wanted to make it very representative of Krishna’s life and events at the same time present Krishna as a human being with a lot of excellences. ‘Velluviligale Vijayagāthayākkiya Krishnajanmam’ this is the title I had given. Krishna-Janma which transformed all challenges into a story of victory, the multi-faced personality of Krishna. These are the titles given. It is published in the editorial page. I could have said, “No, I will not give.” But I still wanted to write it. So that was not easy. After I came away suddenly ‘A’ told me they have asked for an article.

Last year also the Palghat people, Mathrubhumi wanted an article to be written. I had written some points referring to the present government. They said, "Swamiji, it will become a little controversial so shall we remove it?" We said, “Yes okay remove it.”

So this Bhagavad Gita, any discussion on it, today I conclude my article saying the entire celebration gives us a new promise and a better future. The human personality has got all the strength and glory to withstand any kind of an onslaught and denial. A princely boy born in Mathura was transported to a cowherd settlement and he was following the hoofs of all cows climbing up and down the mountain-tops, drenched in dust. Nevertheless he never allowed his inner mettle and glory to be dimmed or eclipsed in any manner. Human personality has got this much of greatness. In this way I was writing.

Finally I conclude, all the celebrations will become meaningful only when the value oriented message Krishna gave in the battlefield of Kurukshetra and in Dwaraka are also studied, understood and followed.

Harih Om Tat Sat. Jai Guru.

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

  • 079 - Shrotriyo Avrijino - Surrender to a Knower of Truth

    When the heart is sincerely yearning for liberation, a fortunate soul reaches the feet of a Sadguru. A Sadguru is one who is capable of giving relief to this seeker seeking liberation from the worldly miseries. He is the one who can show the way to go across the worldly ocean remaining afloat in the midst of vicissitudes. The Guru is the one who bestows fearlessness.

    Read More ...

  • 095 - Sangah Satsu - Qualities of a Seeker

    The ultimate aim is to realize the Truth, the Brahman. Remaining in the active world, the mind naturally starts dwelling on the variety of the world and fails to remain focussed on the contemplation of the One Absolute Brahman. That is why association with a Knower, a Sadguru, has been advised. In the association of a Sadguru, the seeker will get an opportunity to listen to the Truth again and again.

    Read More ...

  • 096 - Kshudvyaadhischa - Qualities of a Seeker - 2

    First, food has to be considered as medicine in order to have a healthy body, to be taken in measured quantities alone. Second, one should not go behind tasty food. Even if the food is not tasty or delicious, but is nutritious and good for health, one should happily take it as a medicinal tonic for the body. Third, one should be absolutely contented with whatever one gets by Chance. Here comes the fourth important point. Food has to be considered as bhiksha that one gets from God.

    Read More ...