"It is not what you do that matters, but how you do it – with what attitude and aim. The spiritual effect that a seemingly spiritual activity brings, can also be had by the domestic pursuit, provided you preserve a spiritual attitude and dedication."

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 09 June 2012 - Attention for Sublimation and Refinement
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    I was speaking about attention which normally will give rise to more and more inwardness, sublimation and refinement. How to develop this attentiveness or attention is an important question. You have to start from somewhere. Our activities are normally viewed external and sense-based, sensory. You may not be able to be attentive for all the items of work you are performing. So take one or two special items and try to put more and more inwardness and attention to it. That is how we have this pooja, chanting of hymns etc. When you chant a hymn, it is actually an oral activity. It is not a physical or a mechanical one. This oral activity results in the production of words, ideas and so many different propositions. Unless the mind is agile and attentive to bring about the right words and phrases, you will not be able to do the recitation well.

    So you can take up some very good recitation, recitation of some meaningful verses which have value, which can inspire¸ strengthen, elevate, bring expansion to you, which can make you more and more benign and benevolent. Chant these verses. While chanting the verses, be attentive to each syllable that comes out from the mouth. Try also to associate the meaning and import of the words that come out. So on the one hand, the mind is engrossed in bringing the right words, on the other hand, a deeper level of the mind or intelligence is employed to associate the necessary meaning, purpose and attitude with regard to what you recite. You also have to hear the whole recitation. Otherwise, the two processes cannot go on well. So you will find there is a multiple or multifold application from within your personality.

    First of all, we have to understand that our personality is truly inner. The biological body completes its growth at the age of maximum twenty-one. Then there is no growth, on the other hand there is steady decline. That is the time everyone becomes an adult. If at all, there is a growth, enrichment, expansion etc. it is only inward. Once you are sure of this, with all the attention and involvement, we are only trying to improve our inner personality, mainly the mind and the intelligence. Listen to what Sankara says in Vivekachudamani.

    अतीव सूक्ष्मं परमात्मतत्त्वं
    न स्थूलदृष्ट्या प्रतिपत्तुमर्हति ।
    समाधिनात्यन्तसुसूक्ष्मवृत्या
    ज्ञातव्यमार्यैरतिशुद्धबुद्धिभिः ।।
    atīva sūkṣmam paramātmatattvam
    na sthūladṛṣṭyā pratipattumarhati |
    samādhinātyantasusūkṣmavṛtyā
    jñātavyamāryairatiśuddhabuddhibhiḥ ||
    (Vivekachudamani 361)
    What does it mean? The Atma or in other words, God, is actually a सूक्ष्म तत्त्व. Not only सूक्ष्म, अतीव सूक्ष्म तत्त्व. It is a principle or a concept which is extremely subtle in nature. Ever since birth, we are interacting with only the gross objects the panchabhutas and things made up of panchabhutas. We don’t have anything like a subtle seeing or subtle introspecting habit. But actually, the Self is extremely subtle. It is inside the body. It is in the earth, water, air, different forms of energy and space, all of which constitute your body. So imagine the subtlety of the self. It is extremely subtle.

    न स्थूलदृष्ट्या प्रतिपत्तुमर्हति - Such a subtlest presence like the self, cannot be glimpsed or grasped by the usual gross-seeing habit or capacity. Then what is the way?

    समाधिना अत्यन्तसुसूक्ष्मवृत्या - You have to practice Samadhi. What is Samadhi? अत्यन्तसुसूक्ष्मवृत्या - Sit in a place, take an optional thought, spiritual thought. Start revolving it within yourself. Be attentive to the revolving process and make the process subtler, lighter, feebler, still more so, still more so, still more so, subtler, lighter, slower, feebler, still more so, still more so, until at last the manovrithi itself become very, very light and luminous. Mark my word - ‘Luminous’. It will become more and more brilliant and if it becomes subtler and subtler, stiller and stiller, feebler and feebler, you will find that the vibration is not different from the source, mother source.

    Suppose I start moving my finger, moving it something like six inches to begin with, then I reduce six inches to five, then four, then three, then two, further, one. Then I reduce it by divisions of an inch. Ultimately I move my finger only to 1/50th of an inch, I still reduce it to 1/60th, 1/100th of an inch. At that point, you will not see the movement at all. You will see only the finger, the finger, the finger. The same happens to the mind and the thought process.

    Mind is the source from which thoughts emerge. When the thoughts becomes lighter, feebler, slower, still more so, still more so, then there will come a time when the vibrant thought itself will be virtually extinct and you will find the source which vibrates. Now this cannot be done except when you are more and more inward and attentive. This attention is the secret of discipline. You can employ any discipline when you are attentive to your own body, its movements, your own tongue, its speeches, your own thoughts, their quality, breadth, loftiness and the like. So the word ‘attention’ has immense import. Every day you sit in a place and either by chanting or by studying your thought process, try to make your optional thought feebler, feebler and feebler. It will improve your attention, perception, absorption, expansion, loftiness and the like.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 08 June 2012 - Discipline means Watchfulness II
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Yesterday I was speaking about discipline and also austerity. I don’t know whether you have reflected upon what was said and disclosed. Human life is distinct from the rest of the life forms upon the earth. All the others have got a certain habit, a certain way of life and they are not supposed to improve it or change it in any way. The cat behaves in a cat-ly manner, the snakes behave in a snake-ly manner, the apes behave in an ape-ly manner. Many of the animals are not associated with us. In the domestic animals, we bring about some changes sometimes. They don’t themselves change. The cow behaves in a cow-ly manner.

    In the case of human beings, right from the beginning, we are expected to be changing and improving and there is a lot of scope also. Our improvement is not in the physical make-up or characteristics of our personality. Our eyes, nose, ears, hands, feet, all of them will naturally grow in their own shapes and sizes. The change, if at all, is not even in the tone of your voice, but in the content of your voice. In the same manner, in the content of your mind and intelligence. This change can be brought about only by a process of discipline.

    What is meant by discipline? Administering whatever is necessary and desirable and eliminating whatever is undesirable. Suppose you are given to rough speech, avoid it and be given to soft speech. So eliminating the roughness and instilling the softness. This is called discipline. In fact, this is also austerity. When any form of discipline is taken to its depth and you are able to feel that the discipline comes from the mind and because it is coming from the mind, it has got an effect on the mind, its behavior and character, then it becomes austerity. Mind is not actually matter nor is it energy. Because it is different from matter and energy, we call it divine, not material and energial. Anything when you take to the mind, it becomes very, very austere and sublime. There is a verse which the Upanishads sings,

    एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन्प्राणः पञ्चधा संविवेश ।
    प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन्विशुद्धे विभवत्येष आत्मा
    Esho'ṇurātmāchetasā veditavyo yasmin-prāṇaḥ panchadhā samviveśa |
    prāṇaiśchittham sarvamotam prajānām yasminviśuddhe vibhavatyesha ātmā ||

    एषोऽणुरात्मा चेतसा वेदितव्यो - this extremely subtle, atomic Soul is to be comprehended and realized by the mind.

    But the mind is coupled with पञ्चधा प्राणः संविवेश - because it is coupled with the pranas, the pranas start pulling them and pushing them in different directions. This entanglement with the prana should be released and the mind should become pure.

    When the mind becomes pure, यस्मिन्विशुद्धे विभवत्येष आत्मा - then the soul becomes revealed, it starts shining.

    So the distance to the Self is very very short, small and negligible. What we need is the purity and sublimity of the mind. This cannot be brought about except by discipline and austerity. The best of discipline you have when you treat the mind with spiritual and philosophical thoughts. If you read a spiritual book and in that reading, you can put your attention, identity and wholesomeness, I think that is the best discipline that you can think of. As a result ,of this discipline which is also austere, the mind sheds its impurity and grows more and more purity. If you listen to a spiritual narration, discussion with attention, attunement and identity, you will find the mind grows pure and sheds impurity.

    In a way it is very simple and easy to access, very simple and easy to access. There are so many verses being sung and Mā should be singing a number of verses for you. The mere listening to these verses, that itself will make you imbibe purity and the mind will start shedding impurity. It all depends upon the disciplined listening. The listening should be disciplined. What does it mean? Don’t move your body unnecessarily; sit in a place comfortably; pay your attention to what is recited; try to feel it apart from hearing. Hearing is done by the ears; feeling is done by the mind; if you can preferably understand with the message, then that is done in the intelligence. So the ear is involved, the mind is involved, the intelligence also is involved. If there is thus a threefold involvement in listening, I think that becomes a full-fledged austerity. This disciplined listening will make you absorbed, absorbed, absorbed. As a listener, you will not be considering that it is a sensory, intellectual process. No. It is something more than that, different from it.

    I was reciting though a little fast more than a chapter of Srimad Bhagavatam from the last message of Krishna to Uddhava. You know when I recite them and my body is fervent, my voice also is alright, I find nectar and elixir in the recitation. If I simply peruse through it, I will not get it. When I recite it and my own ears listen to it and it produces the disciplined wholesome sublimity, then instantly arises ecstasy, exhilaration. There is a great attunement that follows. This attunement when properly enhanced, will become identity and oneness.

    Discipline means you are watchful about your body and senses; watchful about your mind, watchful about your intelligence. This watchfulness comes from the mind. So if you are disciplined, understand that the mind is instantly involved and it is sublimating to the mind. Then you should further have the enrichment and empowerment from the wisdom, from the intelligence. That is why you should read spiritually exposural books, primarily the Upanishads, the Bhagavad Gita and the Prakarana Grandhas, read them, read them, read them. To have a determination and to read with regularity, that requires discipline. You have to discipline your mind, discipline your day, discipline your habit, discipline the choice also.

    In this process of discipline, the senses have a part, the mind has a part, the intelligence have a part, the ego also. Unless all these things are doing what you want them to do, this will not be possible. So it is all a process of discipline my dear souls. But people generally understand discipline to be a a mechanical, physical and sensory process. No, no, it is not so. True discipline trickles into the mind, equally to the intelligence and ego and brings about such a beautiful attunement, refinement, sublimation, and enrichment that you will be wonderstruck at the way in which all these takes place. And it all starts from administering a note of discipline to everything that you do, everything that you do, that you speak, that you think, that you understand.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 07 June 2012 - Discipline means Watchfulness I
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Yesterday I was speaking something about discipline. I would like to continue the same discussion.

    Discipline is actually in every expression of your life and activity. Normally, speech is an expression from within. Like that, every activity whether it is physical, oral, mental or intellectual is an expression from within. When this expression is moderated, refined and meant to be sublimated, then it becomes discipline. Our activities, thoughts, speeches, all are generally wavered. This wavered-ness should be watched and some regulation and refinement should be brought about.

    Normally people speak about discipline in a very superficial manner. Mostly it is a physical process also. But if you think deeply about discipline, every time you want to discipline yourself, you have to enter from within the sensory sphere and plane to your inner plane, maybe primarily the mind plane, then the intelligential plane. Every time you do so, there is an inevitable sublimity taking place, refinement also. I would like to say there is also a divinity building up.

    Whenever I see a book well printed, well designed, well colored like the one I showed, “Restoration of values”, very beautifully done. The very sight gives me much more of a divine feeling than I could get from a picture, like any kind of a Godly picture.

    Any work that is well done, I think it gives us a divine touch. Divinity is actually an in-depth feeling, a lofty feeling that you can have with regard to anything whatsoever. Let us take this pushpa-samarpanam. The manner in which you go to Mā, receive the flowers, the manner in which you proceed after that and there is place where all such recipients come and first stand. Without disturbing the others, the preceding people, in making their offering and prostrating after that, each person prostrates in his or her own manner and then after that person goes you proceed, and offer the flowers, bend your head and forehead, touch the floor and get up, walk, prostrate before the others. You know, if it is well done, when I look at it, I feel very sublime, divine and beautiful, then what should be the extent of feeling you have?

    Some will come, hurriedly walk, hurriedly receive, and haphazardly come and stand somewhere, then hastily offer, get up. Even in collecting the flowers at the end, it can be done in a very, very sublime manner. Before that the flowers, the petals are cleaned up and if necessary some water is sprinkled over them, then stirred properly.

    In everything, what I find is you have to be watchful. Discipline means watchfulness. You are not watching the others, you are watching yourself. So it is a kind of indrawn-ness, infusion, self-instilling process. Don’t you think this is what you propose to do in meditation and meditative absorption also? You stop all activities, physical activities, close your eyes, sit in a place crossed-legged, interlock your fingers, place the palms on your lap, then what do you do? You try to get into yourself where the mind is thinking, get inside the thinking process, regulate the whole thinking, make it concentric or centric and finally let the whole mind and mind process dissolve, dissolve, dissolve. This is what we are supposed to do in meditative absorption.

    By discipline and disciplinal sublimity, the same thing is achieved in conjunction with whatever you do. You may not be so disciplined and refined in everything throughout the day. At least some of the activities you perform should conform to this disciplinal sublimity. As I speak to you reducing my voice, making the speech slower, I find a kind of a creeping effect on my body. That radiance from the body normally in the form of heat about which I don’t know, now I am able to understand from the mass of my body, a radiance is proceeding. I am speaking on the one hand, on the other, this radiance is being felt by me. I feel my whole being is full. There is a sense of abundance. That is felt only because there is a vibrance in it. This vibrance is generated and also felt because of the absorptional effect of what I say and whatever inner processes are there along with the speech. I feel my body is almost afloat in the air. Suppose I speak a little fast, louder then the whole process will not become so sublime.

    So don’t undervalue discipline. Understand that is the first path in your spiritual sadhana, progress, and fulfillment. How much infusion you can have while doing your work! That is why every day we are asked to have some kind of a religio-spiritual routine, chant some prayers. In doing the prayers also the same thing applies. Pray paying attention to the sound, syllable, the long and short vowels, the combined letters. Let all these sounds come from your mouth with watchfulness, attention and absorption.

    Your mind has to be sensitive to pronounce the words well. Your ears have to be sensitive to listen to them. See whether they are in order or not. And the mind and intelligence have to be sensitive to associate the meaning and import of the words uttered by the mouth. Thus, there is a fourfold application. If all the four elements combine themselves beautifully, I think that itself becomes yogic fruition. It will produce a lot of ecstasy, exhilaration and fullness in you spiritual within namely the mind and the intelligence. So discipline is something very, very sublime and when properly understood and pursued, it becomes more and more divine also.

    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...

Short Description

"Dharmo rakshathi, rakshitah" translated "Dharma protects, protected" What does this mean? Dharma is a force which greatly protects us, but if it has to act as a protecting force, we have to first protect it ourselves. We must recognize the importance of the role which Dharma plays in our life, and then install it at all levels, in thinking, in talking, in doing every thing that we do, we must see that Dharma reigns supreme. If this is ensured, then Dharma will in turn sustain us like the loving Mother. redeeming us from the dangers and ills which would otherwise harass our lives frequently.

Reproduced from the Monthly Magazine Vicharasethu June 1968

Dharma is universal

Morality or Dharma consists of a number of virtues, rules of conduct and the like, which are meant to be adhered to by every man and woman, boy and girl, in their daily life. Chastity is an important virtue which comes within the range of Dharma and which is considered in Bharat as particularly sacred. Many people here as a rule also observe chastity scrupulously.

But these are days of civilization. Many of the old concepts, especially those relating to religion, are now being considered as outmoded and unscientific. This fate, has befallen the concept of chastity too. As a result, the traditional concern for chastity is getting lost, or has already lost. Our present generation is more inclined to, or shall I say is determined to, disregard the rules of chastity than try to adhere to them with faith and reverence. But this is not a good sign at all. Unless the modern youth of our country right away revolutionize - these are days when revolution is the talk everywhere - their thinking in the lines of their own lofty tradition and heritage, and pledge themselves to live as the true children of Dharma and Jnaana, the danger that awaits them is very grave indeed.

By saying this, I do not imply that chastity is not a virtue which countries other than Bharat need or can safely afford to disregard. My outlook is universal in all matters. It is so in respect of chastity as well. I am born and I live in Bharat, and as such it is natural for me to speak about Bharat and her people particularly. Chastity, or any other code of Dharma for that matter, is a universal virtue and it is applicable to all people. In fact, it is high time that the peoples of the entire world recognize the place and value of Dharma in human life, and make earnest efforts, both individually and collectively, to practice the codes of Dharma in their day-to-day life with faith, understanding and reverence.

There is a well-known precept which clearly describes the role of Dharma in human life. I wish all people to take it as a watchword in their lives. The precept is "Dharmo rakshathi, rakshitah" Its literal translation is "Dharma protects, protected." What does this mean? Dharma is a force which greatly protects us throughout our life. But if it has to act as a protecting force, we have to first protect it ourselves. That is to say, we must recognize the importance of the role which Dharma plays in our life, and then install it at all levels of our life. In thinking, in talking, in doing activities, in short in every thing that we do, we must see that Dharma reigns supreme. If this is ensured, then Dharma will in turn sustain us like the loving Mother. It will redeem us from the dangers and ills which would otherwise harass our lives frequently.

It is the lack of understanding about the meaning and value of Dharma that make people indifferent towards it. Once they understand that Dharmic codes have the sole aim of helping us live cautiously, courageously and successfully as ideal humans, I am sure everyone will become an ardent votary of Dharma.

Coming to the question of chastity, it is an important Dharmic virtue. Rather it is the basis or foundation of Dharma. What is true of Dharma is also, therefore, true of chastity. This would mean, if chastity has to bestow its rare benefits upon us, we must first of all enable it to do so by giving it its due place in our life and movements. Only if we allow it to govern our life throughout, it will in turn make its contribution for strengthening and ornamenting our life.

Dharma and the walking stick

Any code of Dharma or virtue is like the walking stick we employ for walking. The walking stick does not evidently serve any purpose of its own. Its function is fully to help us. Left to itself, the stick cannot even stand erect. But when once we use it, holding it in position; it can help us immensely. We can walk fast with confidence.

This is exactly the case with chastity and the other codes of Dharma. The codes and virtues of Dharma are by themselves inert, useless. They are not intended to serve themselves. Their role is to help those who need their help and who hold fast to them. As such, it is our duty to understand the true import of Dharma, and then resolve to adhere to it at all times, so that it may help and protect us at every step.

As beings we are in many respects akin to the animals and birds. But we are also different from them in the sense that we have the power to culture knowledge. Also we can steer all our actions in the light of the knowledge we have gained each time. This difference makes us superior, not inferior, to the animals. It is for us to justify this superiority by rightly exercising our higher faculties and evolving suitable ideal standards for all our actions. In fact, it is the ideal standards, which our forefathers evolved after considering the various aspects of life, that go by the name of Dharma. To adhere to Dharma at all levels of our life is, therefore, obviously to our own advantage. Above all, it is to live in conformity with the superior status which we have over the animals.

Celibacy, a natural rule

Chastity is a well-known code of Dharma, which, unlike the many other codes, a large number of people do adhere to in their day-to-day movements. But celibacy is not so. Celibacy is a superior virtue. It is the elder of chastity. Correspondingly, its scope and contents are also superior to those of chastity.

In India celibacy is viewed as an indispensable factor for attaining success in spiritual life. Without the wing of celibacy no one can fly to the lofty heights of spirituality. This is the widely accepted view of the Bharatiyas.

But what is celibacy in truth? Can it be successfully practiced? These questions are often asked by many persons but the answers which they get, I think, are not for the most part true or encouraging. Many take it for granted that celibacy is a very hard virtue, which cannot be practiced by the common man and woman in their day-to-day life and movements. This is a very sweeping conclusion, and we cannot take it as either logical or factual. Celibacy is not so hard a virtue as people imagine it to be.  It is not also difficult to practice it, provided you understand what it is in truth and then try to cultivate it step by step.

Celibacy, I think, is the natural rule for all created beings, the humans and the non-humans alike. But only in the non-humans we find it to be the rule. The humans have developed their own perverted notion about celibacy. Due to this perverted notion, they find themselves unable to live as celibates. It is no doubt true that there is some difficulty for the humans in observing celibacy as a rule, as do the animals. But there is no meaning in interpreting this difficulty as an open sanction, for neglecting the virtue altogether.

The case with non-humans

In the world there are various kinds of beings other than we, the humans. In fact, the non-human beings far out-number the humans. Look at all those beings, and see how the sex instincts work in them. The cows, dogs, cats, birds and the like are beings very familiar to us. They all have their own mating seasons or periods. They seek the company of the opposite sex only during these seasons or periods. During other times, they move with the opposite sex, but in all innocence and composure, undaunted by any mating or sex instincts. Their sex indulgence is restricted to once or so in a year.

For the most of part of their lives, therefore, do not they live as celibates? They break their celibacy only for the specific purpose of mating, and the mating invariably results in reproduction. Nobody can deny these facts. The behaviour of the animals, or the sub-human beings as a whole, would therefore, drive us to some basic conclusions.

The first of them is that mating is only an occasional need not a regular or constant one. Secondly, it is primarily intended to bring about reproduction, which is an indispensable factor for the continuance of race. As such, the natural rule in the matter is to resort to it only if and when reproduction is needed. The very fact that animals and birds, in whom the higher faculties of knowledge and creativeness are not at work, observe this rule is sufficient enough to deem it as natural.

But in the humans we find the position quite different. They are conceiving the act of mating in a manner too different from that of the animals. The reason for it is the presence in them of the higher faculties, the mind and intellect. These faculties, are creative in nature, and they can view things in any manner they like and herein lies the danger too. Our creative faculties can work creatively and uncreatively alike. They can be constructive as well as destructive. The example of our inventing the fission and, fusion bombs, which have an enormous power of destruction clearly proves this truth. The way in which our mind and intellect view mating or sex-indulgence is rather destructive. It is not fitting in with our human nature and the superior status, we have over the other beings.

Our superiority over the animals demands, no doubt, that we must act in all matters in a manner different from that of the animals. But this difference should not be such as will disprove our superiority, or lower us to the animal or still lower levels. But is this case in respect of our sex habits?

Instead of resorting to sex indulgence rarely and only for the specific object of begetting progeny, most of the people consider mating as a delightful exercise, and go on indulging in it freely, keeping to no rule or seasons. The golden rule with many is "as long as they have the capacity and inclination for it". Those who are determined to stick to this rule will not be generally prepared to heed any analysis or advice in the matter. Those others, who honour morality and ethics, cannot escape the feeling that they should conform to the "human standards" in their sex-dealings. And in that case, these pages will be useful to them.

View celibacy properly

I think the main reason for mankind not attempting at the practice of celibacy is their ignorance or wrong notions about it. As long as they think that celibacy need not be practiced, nor that it is impossible to practice it, how can they ever feel an urge for gaining the virtue? So it is the mental opposition or the intellectual misapprehension that they have to get removed at first before proceeding to attain celibacy.

Our life and movements are rooted or based on two levels. The mind and intellect together make one, and the body and senses together the other. Every act that we do must be in consonance with both these levels, if it has to be pleasant and successful. Suppose we do something which fulfils the needs of the senses, but fails to satisfy the inclinations of the mind and intellect, it will not be wrong and will not fetch the desired results. Again, if the mind and intellect start evolving ideals or standards for actions, which are impracticable for the body and the senses to implement, there is the same difficulty. Therefore, our aim always, in all matters, must be to work in harmony with both the internal and external levels, the inner and the outer sides, the psychic and the physical sides, of our personality. That is to say, if you can in all matters act in a manner which falls in line with the findings of the mind and intellect, and which also satisfies the needs of the senses and the body, then it will be safe, easy and successful.

In the matter of mating too, it is such a harmonious approach that we need to make. At present the position is that none pays heed to the mind or buddhi with regard to the act of sex indulgence. People simply act prompted by the urges of the senses alone. That is why they do not feel like restricting the indulgence to any seasons or periods. Stop this habit and listen to what your mind and intellect have to say in the matter. Then celibacy will become an easy and soothing practice. 

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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. 
 
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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.

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  • 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.

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  • 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.

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