"Self-realization is meant to ensure fulfilment for one’s own self. It is not reaching somewhere or getting at something external, like going to the peak of a mountain. The attainment is in dissolving the mind and intelligence, and getting into the very core of oneself. In other words, it is like multiplying everything with zero."

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

Swami Bhoomananda Tirtha


Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 18 Jan 2016 - World Experiences are Only Mental Imprints
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Whenever I started reading about our spiritual philosophy, I always wondered whether the truly spiritual truths… The spiritual truths are those truths which are based upon one’s own inmost being. Otherwise it cannot become a spiritual truth.

    Our mind is not a material product nor is it an energial something. Though the mind is associated with the body which is matter and energy, mind itself is not a physical part of the body because the body is an inert aggregate. It does not have the power or property to know, to sense, to remember, to understand, to enquire into. But these are the functions which the mind and the intelligence do. So obviously, in terms of logic and reason, we cannot say mind and intelligence are the physical parts of the body like any other organ or cell. This is the mystery of creation. How is it that within the material matter-energy body, there can be something totally different? It is there. This is the mystery of creation.

    So whenever I used to read about the spiritual truth that the whole world is an illusion, illusion, illusion, the self alone is the reality, the truth, I was always wondering. I never gave any place for māya as such. The manner in which I explain māya is different. Generally people understand by māya something that is totally non-existing. If something was non-existing, why should we say it is māya? First of all, there is something to be referred to. After referring to it, after experiencing it, we assess it as māya. So there is a great confusion about these matters. So I always wondered what could be the truth? So it was really a consistent research I was going into which I even now do.

    Yesterday I was referring to the verse to be taken this year, first, that is.

    त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः ।
    शुद्धबुद्धस्वरूपस्त्वं मागमः क्षुद्रचित्तताम् ।। १.१६ ।।
    tvayā vyāptam-idam viśvam tvayi protam yathārthataḥ |
    śuddha-buddha-svarupas-tvam māgamaḥ kṣudra-cittatām || 1.16 ||
    (Ashtavakra Samhita 1.16)

    Tvaya vyaptam-idam viśvam tvayi protam yatharthatah.See the way I look at it is, the literal meaning of the line is,

    Tvayā vyāptam-idam viśvam - “My dear Janaka”, Ashtavakra says that “The entire universe is permeated by you.”

    Tvayi protam yathārthataḥ - In truth, the world is woven in you, woven in you, woven in you. You are permeating the whole world and the world is woven in you.

    See, either I read it, I accept it and I act upon it and I realize it or I totally cross it. There is no in-between position. So the reading of spiritual truths will not give you any other choice than to accept it and realize it. So what is that realization which will completely vindicate the statement? So listen to what I say.

    It is a very, very logical and scientific proposition but unfortunately even if people listen to the proposition, their minds and intelligences will somehow create some obstruction. I don’t know why. This is where, what shall I say, only fortunate people can take to this wonderful path and come to the pinnacle. What else can be done and said!

    Whenever you refer to the world, you are referring to the world which you see and perceive. You cannot refer to something which you are not perceiving or experiencing. So I from here look in the eastern direction through the door and I find a number of trees are present before me. If my vision is unobstructed, I can see the Western Ghats in my front. The distance to that mountain is quite huge. In spite of it I see it.

    When I look at the sky during night, a number of stars, celestial bodies are there. All of them are seen by me. Please come along with me when I say. When I see them, it is not just seeing. It is experiencing them. And this experience is only inner and inward and mental. Whatever be the distance, seeming distance of the object and whatever be the variety of the objects I see like the sun, the moon, the stars, the mountain, the sea, the number of trees, all these are experienced by me, in me. I am using my eyes, not the world’s eyes. And in reality, the eyes have been made by the power within me that has shaped the eye.

    So I am using my own eyes to see the objects. But the seeing process is not taking place in the eye’s level. The actual seeing process is inside me in the level of my consciousness or mind. So whatever may be the objects, their multitude, their distances, their sizes, their distinctions, all of them are experienced by me in my mind.

    With the eyes when I focus in a certain direction, what happens? The eye helps me to take imprints. The mind is forming the imprints of objects in itself with the help of the eye. It is these imprints that I am seeing. So the moon, the sun, the stars, the mountain, the sea, all the variety of objects lying around, all of them are experienced by me in my mind as mental imprints.

    If you agree that these are mental imprints and these imprints alone I experience… I don’t go to the mountain. I remain here and see the mountain. And what is it that I see? I see the imprint my mind makes through the eyes about the mountain.So the eyes are mine. The seeing is mine. The outcome of seeing is mine. And the imprints are all in my mind. So the mind forms the imprints. So are not the imprints woven in the mind? And more important, am I not in all the imprints that I see? I cannot feel the imprint unless I am involved in it.

    So the word tvayā vyāptam-idam viśvam, I am referring to a viśvam which I see, the universe which I see. And that universe is in the form of an imprint in my mind. So the universe I am seeing imprinted in my mind, I am permeating in that and the whole sights and objects are woven in me. What further proof do you want for this?

    All of you are seated in my front. When I look at you, none of you comes into my mind nor do I go to you. You are there, I am here. But I am seeing every one of you. I can count them, I can tell you what kind of a distance you are in, what is the dress that you are wearing, how bulky you are, whether you are a man or a woman, every detail I am able to say remaining here. I don’t come to you and you don’t enter into my system. Nevertheless, I can give you a full account of the presence before me. So this is only because of the imprints my mind makes. And except the imprints, I cannot experience or realize anything about the world.

    So the world I see is my imprint. And these imprints are in me in all the thoughts, in all the thinking processes, in all the thinkerhood, in everything. I, my mind is permeating, permeating, permeating. Can u ever deny that the thinking process is in you? So all the thinking processes are just like a net woven by a thread. The mind is the thread and all the net is woven by it. The whole process is inside.

    So when we say, “I am permeating in the whole universe”, it is not an imaginary statement. It is a fact, a fact greater than the solid objects of the world. It is a fact greater than the rock, It is a fact greater than earth, the ocean. The earth and the ocean also are perceptions for me. I say this is ocean, I say it this is earth. I experience it in my mind and that is what makes me say.

    So for all the words and the pronouncements I make, my experience is the ground factor, foundation. And that experience is inner, inner, inner. It is mental, mental. It is in the consciousness. And consciousness pervades everything that it produces. It has got no external focus. Thought is not external, experience is not external, memory is not external, wakefulness is not external, sleep is not external, dream is not external. What is there external? Everything is inward, inner, and being so, I am pervading in whatever I experience and perceive and all the perceptions are woven by me, in me into me.

    And you, śuddha-buddha-svarupas-tvam māgamaḥ kṣudra-cittatām. So many forms and shapes are arising in the mind and all of them are wiped off also in the mind. At the end of the day, you sleep wiping the entire wakeful impressions. And you get up in the morning. What does it mean? You are not tainted by, you are not smitten by, colored by any of the impressions. You may have seen an elephant, a dog, a dead body, you may have seena huge fire, all these things are experienced by you but none of the experiences has affected you, it has not colored you. So are you not pure consciousness?

    Māgamaḥ kṣudra-cittatām. Being so, never become small-minded, little-minded. To say that I am this, I am that, I am poor, I am rich, I am aggrieved, I have this loss, that loss, what loss can you have? Even if you have the entire world around you, nothing is going to enter your inner system. Neither your son nor the property nor the house, no object will ever enter your mind. Mind remains inaccessible to the outside world. So what you mean by “I have lost”? What have you lost? And what have you gained? So do not be small-minded , little-minded.

    See, what a wonderful statement is this! This is the greatest form of research that you can think of. Through the telescope and microscope also, it is human eyes that see and it is the human mind and intelligence that infer. The microscope and the telescope do not do anything. They are inert. Our eyes also are inert. The only sentient factor is within the body in the way of the mind, intelligence and ego.

    So this is such a wonderful philosophy. I am becoming almost speechless because this philosophy or this truth when I say, I don’t think people will like to hear or even if they hear, they will like to understand and be guided by it. To me it is the best and the absolute form of science. The scientist also is operating with the same senses, with the same mind and intelligence. All the models he think of, all the conclusions he arrives at are helped by only his senses, then the mind, then the intelligence. Now, this is a very science of the mind and its imprints, mind and its processes. How can it be wrong? So I am wondering whether any one of you will be able to rise up to this wonderful statement, the spiritual philosophy and make use of it.

    Tvayā vyāptam-idam viśvam tvayi protam yathārthataḥ. The entire universe is permeated by you, pervaded by you. In truth, everything is woven in you.

    Śuddha-buddha-svarupas-tvam. you are not what is woven. You are not what is imprinted. You are the imprinting, pure, colourless, odourless, unborn, undying, untransforming consciousness. Do not become small-minded to dispose off this truth. This is the śloka I will explain this evening to begin with and then continue the session.

    Harih Om Tat Sat. Jai Guru.

  • PR 16 Jan 2016 - The Power and Potential of the Mind
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    How to bring this point home to all of you? Either in the world or in the human world, whatever you call activity, interaction, and achievement; all these are traceable only to the mind and intelligence of the human individual. When are you going to arrive at this conclusion?

    The alphabet for any language, invariably it has been evolved by one person. Kālidāsa is a legendary figure. He is not an imagination. We have got poems, great poems of Kālidāsa. When a written document is there we cannot doubt its author. So, whether there was anybody like Kālidāsa or not you cannot doubt because we have got his creations before us.

    This Kālidāsa seems to have been a shepherd boy. He was such a fool that he climbed on a tree and was sitting on a branch away from the trunk and he was cutting the portion of the branch where he was sitting close to the trunk. What does it mean?

    Generally you can sit on a branch and cut ahead of your seat. Now here, he is cutting towards the trunk and he is sitting away from the trunk. Can there be a more foolish person? It was this person that a set of pundits selected to be married to a proud princess. So you can imagine how miserable the life of the couple would have been.

    From that situation, this Kālidāsa did some kind of an austerity or tapasya. What is this austerity? Any austerity ultimately is motivated by, conducted by, sustained by the mind. “I am going to do tapasya taking only one meal in a day.’ That “I am going to do tapasya , I am going to forego one meal a day”, it is a decision that is made by the mind. Now this will be implemented by not having food physically through the mouth and hand, that’s all. But even not taking food is not done by the mouth and the hand, it is done by the mind. So mind is the sole focus. So by doing tapasya, the same idiotic Kālidāsa, he became an astonishingly wise person to write monumental poetry, immortal poetry.

    Just imagine, how this happened? Total ignorance was there in his mind and intelligence. In the same place, astonishing wisdom dawned. The transformation was to the mind and intelligence. Any discovery, any invention, any technological venture, success, everything is traceable to the mind and intelligence.

    What will this mind and intelligence do? This also you have to understand. I would like you know. Pāṇini wanted to write a grammar. There were already grammar compositions in the country. He wanted to write a grammar excelling others and making it more complete covering even the Vedic language that was there from the timeless past or from the ageless past. He first of all did tapasya on Parama Shiva. Let the focus be Parama Shiva, Subramanya, Ganesha or anybody else. The point is that his mind and intelligence started getting heated up about the venture and he applied them, applied them, applied them with as much of concentric force as possible. Then whether Parama Shiva himself came with his damaru and played or not, he got some sounds from which he got the clue to the sutrās on the basis of which he composed the entire grammar.

    You tell me very clearly, in the whole process, exercise, was there anything besides the mind and intelligence? You will say Lord Siva is there. Who is this Lord Shiva? He is there very much for you, you are not able pray to him and get the same result as Pāṇini had. Any God is already present, everywhere present. Then what is the difference? Our mind making use of this God by means of austerity or contemplation. That austerity or contemplation is an exercise, an expression of the mind. So the mind, mind, mind and its austere application is what counts. Will you understand this proposition very well?

    For anything and everything, the focus is the mind, the substance is the mind, the means is the mind, the material is the mind. Mind, mind, mind!

    Meera drank the glass of poison given by the mother-in-law. Her sincerity and devotional reliance on Lord Krishna were so much that she did not have any doubt about drinking it. Physically she drank and bio-physically the poison did not have its bio-chemical effect. Just imagine? The mind overcoming matter. The mental laws overcoming physical, chemical, bio-physical, biochemical, biological laws. Is it not an instance where the chemical effect of poison was not there in the physical body of Meera? And how did this happen? There was no doctor, there was no physician. It was her decision to drink it and after drinking, it did not have an effect. Where are you searching causes for magic?

    So in our line whenever people take initiation, deeksha, Brahma Vidya deeksha, I give them deeksha, I had got it from my Gurudev. Ultimately it is in the form of a concept or a mantra or something, a formula which the mind has to cling to, preserve and invigorate. When you start chanting or revolving a thought in the mind, this is the greatest austerity that you can think of. First of all, understand that mind is everything. This mind is given to thinking and it thinks discursively, divergently, distractionally. When the sunrise is passed through a convex lens I believe they get converged and they can burn paper, dry leaves etc. That convergence is not there for the mind. Mind is infinitely vast. But the mind is not converging. But if you start chanting a mantra, it is not chanting the mantra. It is making the mind active and exert itself in a very, very, very unitary, concentric manner. Not even concentric, centric manner.

    Suppose I give you a hammer, 250 grams and I ask you “Go on powdering this huge rock.” You will say “How it can it be?” Go on beating, beating, hitting at the same point, at the same point, at the same point. Then the rock will start powdering. It will be pulverized. If this is the effect of a hammer on a huge rock, how small is the hammer and what is the weight of the hammer? 250 grams. And you start hitting the rock. The rock will be countless number of times in size and weight of the hammer. Much more infinitely greater is the effect of the mind hammering, hammering, hammering, hammering, hammering...

    How will the mind hammer? By virtue of a hammer it produces. And that is that mental formula. It goes on applying, applying, applying, applying, where? Itself. On itself! You cannot imagine the effect. It is far greater than an atomic explosion. People don’t understand it. Many people approach the subject with faith which they are not able to get also.

    So I wanted to drive home to you the power of the mind, the exclusiveness of the mind in human life, in the world. The world will not change at all except in the presence and working of the mind. Other beings also there. They don’t have, they haven’t brought about anything called civilization. Civilization has been brought about only by the human mind and intelligence. Mind and intelligence are not different. Mind’s own elder brother, refined form is intelligence. Only in application, the two differ. Substance wise, mind and intelligence are the same. It is like running and jumping done by the same legs.

    So I would like you to understand the presence of the mind, the role of the mind, the potential of the mind and how Kālidāsa became a Kālidāsa, Pāṇini wrote a grammar, Meera drank the poison and Sankara walked up and down the country meeting the scholars of the time, talking to them and establishing our Vedanta. Everywhere it is the resoluteness of the mind!

    व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
    vyavasāyātmikā buddhir-ekeha kuru-nandana |

    Buddhi, the resolute nature of the buddhi is the only factor to count in the whole of karma-yoga, says Krishna. Spend some time and think about what is this ‘vyavasāyātmikā buddhiḥ’? ‘Vyavasāyā’ means ‘niśchaya’, resolution. ‘Vyavasāyātmikā buddhi’ means buddhi given the quality of resoluteness, the resolute intelligence, resolute intelligence.

    Harih Om Tat Sat. Jai Guru.

  • PR 15 Jan 2016 - Sensory Control and Even Vision Are The Two Takeaways from Bhagavad Gita
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    Harih Om Tat sat.  Jai Guru. Jai Guru.

    Today I have to speak for Asianet. I am discussing the twelfth chapter of Bhagavad Gita. One additional note in my discussions for the Asianet, this Mukthisudhakaram program is that I spend some time, not sometime, enough time to find out how best I can relate important concepts which are presented in Bhagavad Gita with earlier and succeeding references.

    The twelfth chapter commences with an enquiry from Arjuna as to whether the people given to the devotional path or the other spiritual, knowledge path, who are better and more connected with the truth? This was the question.

    Krishna as usual with his psychological expertise says that “The people who are devoted to me through devotion are the best. But the other people also come to me provided,” he says, “sarva-bhūta-hite ratāḥ”, “provided they are interested in the welfare of all creatures.” And then he gives a beautiful description as to what the other people are. In that description,

    सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः ।
    sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ |
    (Bhagavad Gita 12.4)

    Are two phrases he uses. So I was thinking about, ‘sanniyamyendriya-grāmaṁ’, regulating and refining the senses, all the senses very well. And ‘sarvatra sama-buddhayaḥ’, fostering an equal vision everywhere and at all times.

    So I was thinking… Generally I do my morning walk. That is the time I think about these matters. So I wanted to enlarge this concept and say how much important these two are. And not only that, what is the very special significance or uniqueness about the two?

    Bhagavad Gita is a śāstra. A śāstra means a scientific treatise. Being a śāstra, our Sanskrit śāstras are supposed to have six lakshanas. Every śāstra must incorporate these six lakshanas. That is our scientific tradition. What are they?

    Upakramaḥ, Upasamhāraḥ. What is the subject discussed in the śāstras should be first mentioned. It should also be mentioned at the end. Then, it should be repeated in between. So, at the commencement, in the conclusion and repeated throughout. These are the three. Upakramaḥ, Upasamhāraḥ, āvarthiḥ.

    Then, whatever is presented should become scientific, logical and rational. That is called Upapatthiḥ. So how many are they? Upakramaḥ, upasamhāraḥ, āvarthiḥ, then upapatthiḥ, reasonableness, rationality, a scientific nature of the discussion.

    Then, there must be phala-shruti - what is the benefit of following this śāstra on this particular subject?

    Then sixth is artha-vadhaḥ, eulogism. Eulogism means exaggeration. Exaggeration is a quality of the śāstras. Whatever is mentioned in the śāstras, in order to make people interested in it, the benefits, qualities, its nature, features etc. will have to be exaggerated. That exaggeration in terms of profusion of words and profusion of many things, that is what makes it alluring, enchanting.

    Suppose, a person says “A dog came here.” Nobody will listens to him. “Do you know a dog came here? It was twelve feet high!”

    “12 feet?” Everybody will be interested in seeing.

    Whenever you call somebody for speaking or you are conducting a function, what is the uniqueness of the function, what is the uniqueness of the person, this has to be mentioned. Otherwise nobody will be interested in it. This is also a scientific analysis and need.

    So, Upakramaḥ, upasamhāraḥ, āvarthiḥ, upapatthiḥ, phala-shrutiḥ, artha-vadhaḥ. There is one more. It is called Apūrvatha. I don’t know where it will fits in. It becomes seven according to what I have said now.

    That apūrvatha means any śāstra will become relevant only when it has something exclusive to provide which the other śāstras do not have. Then only it will gain popularity and following. So I was trying to link it up and wanted to say that ‘indriya-nigrahaḥ’ is the apūrvatha of Bhagavad Gita.

    See, you will find philosophy discussed in many places. The philosophy is only an exposure of the subtle truth. So it is primarily a question of using various methods of logic, reason etc. and tell you that this is the supreme truth. In explaining it, why should we discuss sensory control? Truth is something to be understood. The understanding arises in the intelligence. So the entire approach should be in the way of an exposure to the intelligence. But Sri Krishna and Bhagavad Gita repeatedly say, ‘control of senses’.

    वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ।।
    vaśe hi yasyendriyani, tasya prajña pratiśṭhita ||
    (Bhagavad Gita 2.61)

    Right in the second chapter describing the ‘sthitha-prajna’, what is that? A man with a steady mind, stable mind, stable intelligence. So the intelligence has to be come stable. And while describing that person, at one point, he says.

    Vaśe hi yasyendriyani, tasya prajña pratiśṭhita.Whose senses are under control, his mind alone is stable. So the stable-minded and the sensory-control man, both are same. From that time onwards, he goes on saying ‘indriya-nigrahaḥ’.

    So I wanted to find out in how many places there is a reference to sensory control and in how many places sama-buddhiḥ. sama-buddhiḥ is also Bhagavad Gita’s uniqueness. But you cannot say no other śāstras have spoken about sama-buddhiḥ. Sama-buddhiḥ has been dealt with in so many places. So I was going through, rushing through to find out in how many places, this sama-buddhiḥ has come. I could not complete it. This is where I require some help. Sometimes I ask Satish to find out.

    This Bhagavad Gita is a book where you can spend a lot of time. Why should this sama-buddhiḥ be discussed in such detail and what is this sama-buddhiḥ? It is actually a quality of intelligence. Can the quality of the intelligence be purely subjective without any objective reference or relationship? If so, how does Krishna describe its objective relevances? So you will find in many places he has referred this samatva, sama-buddhiḥ, sāmya , sama-dṛṣti, sama-darśana. So many places he has mentioned.

    If you start reading Bhagavad Gita with interest and with a view to find out how it is applicable and how it can be followed, you will find beautiful references here and there. Unfortunately people go on committing Bhagavad Gita to memory, they recite it regularly, but nobody spends any time to understand how this book becomes a sādhanā book and what is the sādhanā element in it? You will find sensory control and even vision - these are the two essentials of Bhagavad Gita. Senses you have, control you can make. Buddhi you have, make it even also you can. These are the only two exercises. These are the only two sādhanās to be pursued according to Bhagavad Gita.

    So I spend some time, try to think about it, relate it, and bring about. That is why the talk becomes very extensive. Here I am not governed by any time limit. Provided we have money it can be telecast. Provided I am able to speak, I have the health and voice, I can speak. So today I am going to have recording. For about nearly three hours I will be shut up in that room for recording.

    Harih Om Tat Sat. Jai Guru.



Poojya Swamiji says that the real focus

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

Swamiji's Teachings


Poojya Swamiji says that the real focus

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


NSJi-HmPgSwami Nirviseshananda Tirtha

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


Ma Gurupriya

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

Question : Dear Swamiji koti Pranams. Some days back I heard in your Discourse on Disha channel about various yogasanas like shirsasana for the physical Body. Kindly let me know the significance of Surya Namaskara and its benefits. Is it sufficient if one just does this as it effects the entire body.

Answer :

Dear and blessed R:

Harih Om Tat Sat.  Your email of 17th Sep. is before me and I am reading it again.

Any kind of a process wherein the standing body is brought flat on the ground is very good for the body immediately, and the mind subsequently.  If you do so 12 times a day, your body will become more supple, flexible, and circulation of blood will be far better.

Head is normally up. When you prostrate, the flow of blood into the brain is more. This brings about a wash of your brain, not head.  Dip in water only bathes the scalp and hair.  But a pranam has the effect of bathing the brain.

I suggest this for all executives, with sedentary habits of office working.

Besides, any aasan, though physical in nature, tames and sublimates the mind.  In each aasan you have to be at least for 3 breaths-time.  This is the difference between muscular exercises and aasansAasans and mind are inter-allied, like breath and mind.

But the focus has to be more on the mind always. You are primarily the mind.

Are you happy?

Love and ashirvaad.


Swami Bhooomananda Tirtha.




In this discourse based on Bhagavad Gita and the Upanishads, Swami Bhoomananda Tirtha outlines the destination of every Human Being.


Recordings of Poojya Swamiji's Talks

Evenness of the Mind : Way to Self-Knowledge

Independence from Unhappiness and Happiness


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

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

How to chant Bhagavad Gita

How to chant Viṣṇusahasranāma

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