"The power to promote and reward, as also to demote and punish the individual and his fate in this world, lies within his mind, its thoughts and feelings. No external agency is necessary to bring this infallible fruition. As the growth and development of a seed, an embryo, or a cell designed and preserved by its own inner makeup, here too the causal forces for what one rightly deserves lurk within one’s own invisible bosom."

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

Swami Bhoomananda Tirtha


Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 05 Jan 2016 - A Pure Mind itself is the Self
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    Harih Om Tat Sat. Jai Guru.

    I don’t know whether you compare notes on the basis of whatever I am taking in the evening in the form of a discussion on meditation, mind etc.

    See, while discussing meditation I was saying that the mind will issue forth, you will have to bring it back and you will bring it back to the self again and again, again and again. So there seems to be a self and also the mind. The mind goes disconnected from the self to be occupied with the objects in the form of desires etc. This mind will have to be dissuaded from that process and brought back and tied to the self. This is one proposition. If you succeed in doing this, the mind will become calm and in that calm, the best of sukha will approach you by itself. And that sukha is the brahma-sukha. This much we said.

    I was taking another verse from the fifth chapter and telling you that kāma and krodha are the two urges the mind constantly brings about. These urges create havoc. So the mind should be first of all told not to court and indulge in kāma-krodhās. So, what is the trouble for us? The trouble is mind itself generating obstruction, hindrances and clouding. So altogether we have only the mind. That mind by its own potential creates kāma and krodha and these urges bring about so much of havoc that we lose all our peace, composure.

    So the focus should be the mind itself. The mind is the source initially of kāma-krodhās, passion and prejudice. You don’t go for any other point here. It is just like clouded, dirty water. Water is very much there but it remains clouded. It remains dirty. Compared to the quantity of the water, the dirt will be very, very small. But nevertheless it has dissolved into the water that the water has lost all its purity and purpose also. So what you have to do is somehow filter the water and remove the impurity.

    Here you are not involved at any time in any substance other than the water. You are filtering the water alone and after filtering you are getting some sediments. You remove the sediments. It will be a very small percentage of the total quantity of water and pure water is there. Why don’t you get focused on this point?

    When I say the self, self, self, self, it becomes, to some extent inconceivable. In another sense, it is very, very distant, complicated. But here there is no complication at all. Mind itself is the sole product. It is impure now. It has to be made pure. And the impurity is not a foreign or an alien product. The impurity is its own making. The mind produces desires, produces hatred and these forces obstruct the very functioning of the mind.

    I think there is something very substantial to understand. The sādhana will become easier, faster and very, very specific because you have to only focus upon the mind. People are raising questions like “body, mind, intelligence, soul.” Then what? “Causal body, subtle body, transmigration, I have got it from my parents, grandparents, their parents, so many janmās.” And where is the storehouse? Nobody knows. “The universe contains so many store houses of different souls and after the body falls our soul goes to our respective store house and then collects, comes again.” See, all cock and bull story. Why should you worry about all this?

    कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
    अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ।।
    kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām
    abhito brahma-nirvāṇaṁ vartate viditātmanām

    That’s all! When the mind becomes pure and purified, that pure mind itself is the self. The word self means what – the selfness of anything is called the self. There is an unchangeable, content, essence in every product. That is considered to be the self. I call it “Itselfness of a thing is called the self.”

    So the mind has got an essence of itself. That essence is the self. That essence is not different from the mind. It is inlaying the mind. So will you discuss this, try to understand this? Don’t ask me how kāma and krodha can be attenuated or reduced. If you start thinking “My kāma and krodha should become less”, they will become less. If you think they should become more, you inflame them, they grow. It is so simple and so fast like this. There should be no difficulty at all!

    But our books give a lot of procedures etc. but they also list the singular aphorisms here and there. The success lies in getting hold of them and practicing them. This is something very, very important. Please grasp it. All of you have come here, you are free, try to discuss it, collectively if necessary, groups if necessary and get at the right formula.

    See, we are all moving about in the Ashram doing many, many different items of work. I always say though we are doing different types of work, all our work are revolving around one center. The segments may be many but all the segments are equally subsisting upon the one center. That central fact is the spiritual gain. Whether we are reading a letter, welcoming people, talking to them, discussing the wages of the workers, buying materials from the shops, whatever we do, it is all to enable this Ashram life. So everything that we do is that loka-saṅgraha as we call it.

    Whatever we write, we write only spiritual subjects. Suppose people come here and they enter into so many different types of conversation we may not like it. Even our retreat functions, we are not interpolating the functions with any kind of a bodily or other exercises. We tell them “You take the bodily exercises in your room.” If anybody has any particular enquiry they come to my office and I tell them “This is what you can do.” Sometimes I show them also. But we don’t make it a public discussion.

    Similarly no physical exercise should be interfering our knowledge exposure. This is meant for the mind and the intelligence. People who are attuned to it, people who have the necessary IQ, affinity for it, they alone will be benefited. This is how everybody should do – have a relaxed mind because your mind is going to be the focus, and then love people, adjust themselves with them, accommodate them, be considerate to the others, do not speak harshly, even if you happen to speak, later on mend it by polite and affectionate words. See, every time the mind has to become better and better and better. You start and even little by little, digital percentages, fractional percentages; you will find the mind will improve.

    So for me I can tell that whatever I do, wherever I do, it makes no difference at all because the mind apparently is peaceful, poised. A little angry also I can become. Even if I get a little angry, I don’t find any difference at all. It is just like deep breaths, sudden breath, suppose you are climbing, then there is even palpitation, the breath will be faster, faster, faster. So that is part of nature as long as you don’t hate anybody, others feel that you are loving them, considerate to them.

    Sacrifice is a great watchword for us. Suppose you give everything that you have for the sake of another, you know, you will still have a feeling of relief. “After all I did not do it for me. I gave it.” That’s all. So the more and more you remember it, the happier and happier, greater and greater relief you have, happier you feel.

    So this kind of a simple, natural, expansive life, a life of purity, what is the problem in leading it? You love your wife purely, you love your children purely, don’t block the love for the others. As you love your children, you should feel all the more love for the others. “Just like I have love for my children, others have love for their children.” So you should appreciate it. So I think it is a process of expansion, ease, felicity, happiness, very nice! I don’t find anything irksome in spirituality at all. It is so very good. Of course, to find it so perhaps I did a lot of introspection, my head had become hot, I don’t remember it now. It is so very beautiful, nice!

    So understand this, I will speak again today. I will be speaking on the mind by bringing some other verse from Bhagavad Gita.

    kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām
    abhito brahma-nirvāṇaṁ vartate viditātmanām

    The so called redemption, blissfulness, it should encircle you wherever you go, whatever you do. Not that you go to it. It accompanies you wherever you go. Try it.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 04 Jan 2016 - Post Meditational Introspection
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    Harih Om Tat Sat. Jai Guru.

    I will continue the discussion which we had last night. These are some very, very sublime and subtle points which every one of you should spend a lot of time to absorb. After you absorb it, the knowledge remains constant with you. Then the question of applying it, applying it, applying it arises.

    What is the difference between meditation and the non-meditational hours? In the meditational hours, the mind and the intelligence tries spiritually in the absence of sensory and bodily activities. The sensory and bodily activities are totally stopped, arrested and the mind and the intelligence strive completely without any diversion or distraction in the spiritual way. That is called meditation.

    Now, what about the non-meditational hours? In the non-meditational hours, the senses and the body are acting and interacting. So the mind cannot exclusively strive for spirituality. So we must develop a bridging. What is that bridge? We must bring the non-meditational, active and interactive spell under the meditational fold. How can it be had? That is where you must have an expanse in your mind.

    What is this whole world? This whole world – is it secular or divine? Generally we consider things like the world and worldly to be secular and then we think God and godly things to be divine. But, what about this world? This world is actually divinity itself in a concrete, gross, manifest form.

    Gold by making it into an ornament and wearing it, it does not lose its gold-ness. Water by flowing as a river does not lose its waterness. Fire, by making it functional in various forms does not loose either its heat or its brilliance. Likewise, God by manifesting Himself as the world, matter, energy, pancabhūtās etc., He has only demonstrated that He can also become solid and gross. But what has become solid and gross is God Himself.

    So by looking at the world we need not say it is separate from, distanced from God.  It is just like water becoming cold, it turns into solid, white ice. But the water-ness in it, it’s true character does not change. Similarly this world is God alone manifested. And what are you? You are only one small item in this world. So either you or the world with which you interact, neither can become secular. Both of them are equally divine. It is within the fold of divinity that you do whatever you like or whatever you want.

    Can you develop this kind of a comprehensive thinking as a result of which whatever I try to achieve in my meditation, the same thing I am trying to pursue in the non-meditational hours also but coupled with sensory and bodily activities and interactions? Bodily and sensory interactions and activities do not change my divine character or the world’s divine nature.

    Is it that while sleeping alone I am ‘I’? When I wake up I became non-‘I’? When I dreamt, I became non-‘I’? in sleep I was totally absorbed in myself, non-active I was. But in the wakefulness I am wakeful and I am interactive. Both are equally potentials and possibilities of my personality. Whatever I was in sleep, the same thing I am in waking, equally the same thing I am in dreaming. Wakefulness shows one possibility and potential of myself. Dream shows another possibilities and potentials of myself.

    What does dream show? The dream clearly evidences that I am capable of creating the whole world without any assistance. Here in the wakefulness it apparently means I am interacting with things which I have not created. They are already there. “It is not so! The creator is the same.” is the truth evidenced by dream. In the dream, all the products I have created. In the wakefulness also all the products you have created.

    So can you bring the post meditational, active and interactive spell also under the meditational fold is a question that you should take up. Go on introspecting over it as much as you want until at last you start feeling that “In meditation I am dissociated with activity and interaction and still I meditate. But in wakefulness I am associated with activities and interactions. This association does not in any way change my seeking character or the sādhana I am doing. I have to transform my post-meditational active spell in such a manner that it will continue to be an extension of my meditative sadhana.”

    I wonder whether you get my point. My dear souls, unless you are able to break this feeling of difference, I think the great loss that we are suffering from cannot be redressed.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 03 Jan 2016 - Introspection is not different from Meditation
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    Harih Om Tat Sat. Jai Guru.

    I was speaking about introspection, how important, exclusive and wholesome it is. Somewhere on listening to it I think it was Uma who developed or who grew a question on it. If introspection is so important and it is inevitable, necessary and wholesome, is it by itself sufficient and no meditation is called for? Apparently somewhat like this was the question. I shall give you the answer for it.

    The word introspection has to be understood. Then only it can be practiced well. All our interactions are to a very large extent or almost exclusively sensory. Now I am speaking to you and interacting with you in a way making you listen to what I say. In doing this you should understand I am using my mouth and tongue. Now this is a bodily act.

    Suppose you want to do introspection, to help you, you start reading the book. That is also a sensory activity. In order to help introspection you will have to read books or listen to somebody speak, your Guru or a Mahatma’s speech. When he speaks, you look at him, that is a visual interaction. You hear him, it is an auditory interaction. Side by side, you also receive the words and try to understand them. That is a mento-intellectual exertion.

    Now when from this interactional level we recede to the introspectional level, when you do introspection by yourself, the physical body or senses are not involved. Introspection is done primarily by the mind and intelligence. So it is an internal activity.

    What will you introspect on? You will introspect on the truths that you have heard. And what are the truths? In the four Vedas, there are four mahāvākyās. The first mahāvākya is “prajñānam brahma”. The supreme reality is in the nature of knowledge. So your introspection should take you to this concept. ‘I want to get hold of Brahman and Brahman is in the nature of knowledge. Where is this knowledge? In order to have knowledge what should I do? I must take up the knowing process – enquiry. Enquiry is purely and solely a mental, intellectual activity.’ So you recede from sensory activity and you get focused on inner activity.

    In the inner activity too, introspection can be a little spread out, plural. You can think of many concepts, try to rationalize them, arrive at one concept. And what is that one concept? Prajñānam brahma.

    The next is ‘Aham brahmāsmi’. I myself am Brahman. So your introspection should recede to ‘I’, ‘I’, ‘I’, ‘I am Brahman’. So Brahman is myself. What is this ‘I’? What is this ‘am-ness’? Does the ‘I’ express itself as ‘am’? What is the difference between ‘I’ and its ‘am-ness’?

    Suppose you start introspecting in this manner, the introspection will become briefer and briefer, lighter and lighter, shorter and shorter, until at last what will happen? The very introspectional process will stop. If you have to know ‘I’ and ‘am’, ‘I am’, that ‘am-ness’ it comes from the ‘I’. So what is this ‘I’?

    In order to understand the ‘I’, you have to leave every thought process. When you are thinking, this ‘I’ is thinking. When you are feeling, this ‘I’ is feeling. Now we have to transcend the feeling, transcend the thinking, transcend the memorizing and reach the source ‘I’. Does it not mean meditation?

    So introspection itself when it is closely followed, it becomes nidhidhyāsana. There are three steps. One is śravaṇa – listening to the truth from the Guru. After listening, stabilizing it by your own introspection – manana. And the manana itself resolves into nidhidhyāsana. In the nidhidhyāsana you only contemplate upon the truth. Here the truth is ‘I’. Does it not automatically mean that the whole mento-intellectual process will recede?

    See, here is a verse from Kaṭhopanishad.

    यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।
    बुद्धिश्च न विचेष्टति तामाहुः परमां गतिम् ।। २.३.१० ।।
    yadā pañcāvatiṣṭante jñānāni manasā saha |
    buddhiśca na viceṣtati tāmāhuḥ paramām gatim ||
    (Kathopanishad 2.3.10)

    When the five senses remain quiet, non-active.

    Manasā saha, along with the mind. So the senses and the mind should remain non-active.

    Buddhiśca na viceṣtati, even the buddhi, intelligence becomes non-active. So what does it mean? The senses – non-active, mind – non-active and buddhi – non-active.

    When all the three are non-active like this, tām āhuḥ paramām gatim. That is the supreme state.

    Suppose you introspect over this statement, what will you do? If the introspection becomes true, ‘oh, my senses have to be non-active. So let me not do anything with the senses. No seeing, no hearing, no smelling, no touching, no tasting. Then mind also should not do anything. So no thinking, no enquiry. The intelligence wants to know. Even the knowing effort and curiosity should stop. So senses stop, mind stops, intelligence also ceases.’ In that state, you have the supreme. This is how introspection becomes meditation.

    But when you go to a Guru, he cut shorts all these elaborate processes and initiates you into a sādhana and that sādhana you hold on to and never be misguided with regard to that by any statement elsewhere.

    So the long and short of what I am saying is when introspection becomes refined and refined and refined, automatically it becomes meditation. Not only meditation, it becomes samādhi. When you get into the ‘I’, that is the source of all your activity, interaction, memory, knowledge, dream, wakefulness, sleep. When you get into that ‘I’, is it not full absorption into your being? That is why it is said, jñeyam tasya āntarevāsti.

    If you follow introspection in the true sense, then you will find whatever you seek to know is in the very introspection itself. We want to know what thinks, what enquires, what understands, what sleeps, what dreams and what is wakeful? So the introspection itself is such that it reveals to you what you want to know. That revelation will be in a state of absorption and inwardness.

    Harih Om Tat Sat. Jai Guru. Jai Guru.



Poojya Swamiji says that the real focus

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

Swamiji's Teachings


Poojya Swamiji says that the real focus

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


NSJi-HmPgSwami Nirviseshananda Tirtha

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


Ma Gurupriya

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

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 Yogavasishtha Ramayana 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 ....

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