"Let not world-objects be your mind’s master. Let them be, if at all, subservient to the mind. To be spiritual is not to look for one’s delight and fulfillment in the objects of the world. The mind that causes delight through any object can also provide delight without such an object. Delight in reality belongs to the mind alone. It is verily mind’s own gift."

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

Swami Bhoomananda Tirtha

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  • 42nd Annual Delhi Jñāna Yajña 2016-08-25

    Poojya Swamiji and Mā will reach Delhi on Nov 13. They will stay at Centre for Inner Resources Development (CIRD), Vasundhara, and return to the Ashram on Dec 02, 2015. Programme Details available here.

  • Jñāna Yajña USA 2016 2016-08-02

    USA Jñāna Yajña (Sep 04 to 26): Poojya Swamiji along with Mā will leave for USA on Sep 04 and return to Ashram by Sep 28. Brni. Namrata Swaroopa and Smt. Mala Sridhar  (from Kenya) will accompany them. The programs will be held in Orange County (Southern California) from Sep 04 to Sep 13 and in Washington DC Metro Area from Sep 14 to 26. Click here for details.

  • Annual Jñāna Yajña Malaysia 2016 2016-08-02

    Jñāna Yajña in Malaysia (Aug 10 - 24): Poojya Swamiji along with Mā will leave for Malaysia on Aug 09. Brni. Namrata Swaroopa will accompany them. They will stay at the Society for Inner Resources Development (SIRD), Petaling Jaya. They will return to the Ashram on Aug 24.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 04 Nov 2015 - The difference between Sthitaprajna and Sthitadhi states in Bhagavad Gita
     Listen to Prabhaata-rashmih Audio 

    Harih Om Tat Sat. Jai Guru.

    Swami Dingaleshwarji is here for some days. Nutan Swamiji used to tell us about whatever was taking place here. (Dingaleshwar) Swamiji’s arrival, his desire to learn some English, finding that this place will be suitable for him and he has been staying here with perhaps a rigorous English tuition from three or four people. I am very happy about it.

    Yesterday for the evening satsang, Swamiji raised a question. The question was, “What is the difference between sthitaprajña or sthitaprajñata and samādhi?” Then during the course of the discussion I said sthitaprajñata is a still state, inactive state where not only the body remains still, the mind and the intelligence also remains still, at the same time the seeker is also very much conscious of, aware of his own body and other things. It is not an inactive unconscious state. It is on the other hand a full conscious state. At the same time neither thoughts are there, feelings and emotions are there, nor from the intelligence level enquiry, finding and other things are there.

    The only two faculties, the only two instruments within our body which remain active and vibrant during the wakeful hours are the mind and the intelligence. When they become still and quiet, at the same time one is conscious of, automatically self absorption and self restfulness take place. Contrary to this is the sthitadhī state where the he who was a sthitaprajña, a samādhishtha, a man seated in samādhi becomes vibrant and active. His senses are active, mind is thoughtful, the intelligence is quite awake.

    Then how does he become a sthitadhī? This is something very important to know. Bhagavad Gita clearly says the difference is very specific. There is one shloka where Sri Krishna describes about stgitadhī. First he speaks about sthitaprajña

    प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
    आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ।।
    prajahāti yadā kāmān-sarvān-pārtha mano-gatān
    ātmany-evātmanā tuṣṭaḥ sthita-prajñas-tadocyate
    (Bhagavad Gita 2.55)

    Leaving all desires of all kinds, when one remains absorbed in himself, at the same time he becomes contented within himself, by himself, that ātma-tushti is there, that is sthitaprajñata. When he wakes up and starts doing vyavahāra, activities in this world, his senses will be interacting with the objects. And normally what takes place? During the course of the interactions, three forces constantly surge up in the mind, three forces come to the mind repeatedly. These forces are called rāga, dvesha and bhaya. Rāga means desire,dvesha means hatred and dislike, bhaya means fear.

    If you analyze the human mind and human life and interactions, you will find all the things that take place within us can be traced to three important factors. One is desire for things other than oneself, number two is dislike, hatred and resentment towards the things of the world, the third is fear on one account or the other. All the other emotions like kāma, krodha, lobha,moha, mada, mātsarya etc. are multiplications of these three. The first thing to leave the mind is desire. The second thing to be set right is dvesha, hatred. And the third                force to disappear is fear.

    Now Sri Krishna says

    दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
    वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ।।
    duḥkheṣv-anudvigna-manāḥ sukheṣu vigata-spṛhaḥ
    vīta-rāga-bhaya-krodhaḥ sthita-dhīr-munir-ucyate
    (Bhagavad Gita 2.56)

    If you understand the principle, it will be very simple but it is a very long drawn out task perhaps for seekers.

    duḥkheṣu-anudvigna-manāḥ, if you are interacting with this world on one account or the other, there will be duhkha, grief, one after the other.  Any number of grief may come, the enlightened man, the jñāni should not be ruffled, shaken or disturbed by them. Accept duhkha as part of life. It will take place when the senses interact with the objects of the world and allow the duhkha to be as it is. You are not creating them. The senses and the mind put together cause them. Like day and night, duhkha will come, it will disappear, sukha also will come, that will also disappear. So remain unshaken and undisturbed by duhkha by having a new point of view, vision about life.

    When sukhas come, do not be desireful, do not be elated, over delighted by them. So not to be depressed by duhkha and not to be unduly delighted by sukha.

    Then do not do anything because of a fear. Do not fear anybody including the Gods and Goddesses of heavens like Indra, Chandra and the others.  You are a full human being. If you are pure, good and you have reliance on God and you also know about the self, what is there to fear in this world? You don’t harm anybody. Try to do good if you can, at least avoid harm. When you are not harmful, why should there be a curse from anybody? So you should develop confidence and clarity to such an extent that you feel that “I am not under anybody. I will not fear either asurās or devās. I will not fear anybody. I will do what is right and proper. I will rely upon God. I will rely upon my own self.” Like rāga and dvesha, bhaya also should become sublimated.

    When the mind becomes free of raga-dvesha-bhaya, that person is called sthitadhī. His mind and intelligence becomes stable and with a stable mind and intelligence he can live and move and act in this world very, very well. The mind generally gets constricted and shrunk, narrowed down by either desire or hatred or fear. When the mind becomes free of these, you will become like air, like the ocean or like the space , ākāśa. That kind of a spacial or airy or oceanal mind is what makes a mind sthitadhī. He lives and moves in this world harmlessly trying to do good to the people and whatever reactions or interactional effects come to him, he is able to receive them and assimilate them like the sea does the rivers flowing ceaselessly to it.

    This sthitadhītva is an active and vyāvahāric state, sthitaprajña is a still, absorbed and a speechless, thoughtless and unquestioning state. In sthitaprajña there is full contentment remaining still, in sthitadhī also somewhat the same contentment is there but being active and interactive.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 03 Oct 2015 - A Wholesome Continuous Attitude towards God
     Listen to Prabhaata-rashmih Audio 

    Harih Om Tat Sat. Jai Guru.

    Bhagavad Gita is a complete handbook on our country, its culture, values, ideals, various standards, norms, disciplines, everything you will find incorporated in Bhagavad Gita. And the distinction about Bhagavad Gita is, this exposition was made in the battlefield of Kurukshetra before the war to enable and empower Arjuna to fight. That was a particular occasion. But if you treat it as a general presentation, it is to enable every living individual in this world to live his life meeting the challenges, persecutions, trials and tribulations, never getting retarded, going forward with sufficient enthusiasm and involvement, finding all the drive, all the energy, all the resolve from the mind and the intelligence. In other words, the external world however huge and imposing it may appear to be will not be able to get the better of us. Our mind and intelligence are far superior and soul is the most.

    If you look into the whole of Bhagavad Gita, it is a personality based gospel. In Bhagavad Gita, Krishna always emphasizes the mind should be your focus and intelligence is the tool which will be activated in order to help you to focus on the mind and redress its adversities and enrich it with the necessary insight, joy, commitment and what not! Sri Krishna certainly speaks about a kind of a regulation and control to be exercised on the senses by virtue of which the mind will become more orderly and refined. One will be able to sit in a place and exclusively employ the mind and intelligence in the way of meditation.

    So this is a kind of a self-based pursuit where inner absorption becomes the goal as well as the practice. Obviously we will not be able to spend all the sixteen hours of the day excluding sleep in that kind of an absorption. Even ascetics living in the forest areas in a hermitage will not be able to do so. That means the absorptional hours will be very few, small in percentage and the interactional spell will be far more. Unless the absorptional sadhana is followed with an interactional pursuit also, there will not be any kind of a progress or fruition in spirituality.

    So there are only two points in Bhagavad Gita. One is absorptional inner refinement and the like, another is interactional. In the interactional, Sri Krishna goes on saying in several places in many ways, everything in this whole world is a display of the Supreme Reality. There is no difference between the Supreme Reality and what we see around. In other words, gross is nothing but a display of the subtle. World in its visible form is itself a gross representation and display of God. Can you take it like this?

    So here is a verse which he says,

    ये चैव सात्त्विका भावा राजसास्तामसाश्च ये ।
    मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ।।
    ye caiva sāttvikā bhāvā rājasās-tāmasāś-ca ye
    matta eveti tān-viddhi na tv-ahaṁ teṣu te mayi
    (Bhagavad Gita 7.12)

    The entire prakṛti consists of sattva, rajas and tamas. And these are interplayed as a result of which the whole creation, preservation etc. are going on. So sattva, rajas, tamas are the three gunas, constituents of prakṛti which bring about the entire world, preserve it and also dissolve it. All the individual bhāvās as well as the collective entity called the world, all of them are but an outcome of sattva, rajas and tamas. “So whatever sātvik, rājasic and tāmasic traits and expressions are there, understand all of them without exception are me.” In that case, what should you do?

    यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
    यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ।।
    Yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat
    Yat-tapasyasi kaunteya tat-kuruṣva mad-arpaṇam
    (Bhagavad Gita 9.27)

    Do not distinguish between a religious or a spiritual act and a non-religious and non-religious act. Everything is the same. Therefore, in interactional life have a wholesome continuous attitude.

    Yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat, whatever you do, whatever you eat, whatever you offer in the way of a sacrifice and whatever you give in the form of gift, offering or otherwise, yat-tapasyasi kaunteya, also whatever you do in the way of austerity or worship, all of them together alike consider to be an offering to the Lord. Stop your differentiation, consider even the tāmasic bhāvās around you are no other than the display of the Supreme Reality. Drop the differentiation and consider everything to be a medium, as an offer to the supreme. Don’t do anything specially in the form of worship or yāga or yajña. If you do, it is okay, don’t look for it and everything that you do should be equally an offer to the Lord.

    So it is development of this wholesome spiritual attitude and being governed by it throughout your wakeful hours. In the process, if you feel like sitting in meditation and getting absorbed, do that also. But the actual point is that every activity, big or small, internal or external, religious or non-religious, everything should become alike, Godly. Actually it is something very simple. But when I explain in this way “Oh Swamiji, is it possible to consider everything I do as worship? Is not worship something distinct? What about my taking bath, answering the calls of nature?” The mind should think like that and the thought should be processed. Ultimately you will have to come to the resolution that it is so.

    Yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat

    Yat-tapasyasi kaunteya tat-kuruṣva mad-arpaṇam

    I would like you to reflect upon this verse and see whether your mind accepts it. It has to. Where is the obstacle? Whatever obstacle is there, that is called impurity. That impurity should be removed. Then you will be able to say “Even my own eating, drinking, sleeping, anything and everything that I do, becomes an equal offering to the Lord.”

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 01 Oct 2015 - How to Progress in Devotion
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru.

    Devotion is a very general concept and practice. Therefore most of the people are devotees in one manner or another, to some extent or more. But the devotion does not yield the desired result either for themselves in the way of fulfillment… “I am a devotee of God and I have attained whatever godliness I wanted to attain.” This kind of a fulfillment they may not have, they do not have.

    In the same manner, a devotee when others look at him, they are also not happy about that devotee. Either about his character, behavioral qualities, interactions, the manner in which he lives, if they contact him and interact with him, they don’t have any feeling that he is a devotee. So personally himself as well has interactionally in front of others, devotion does not become pronounced in him. What is the reason for it? I think everybody should take up this subject of enquiry and study. This is where our sastras become greatly relevant.

    In all our sastras you will find there is a lot of ethics discussed, the inner qualitative enrichment that one should have and the behavioral and interactional display of it. The second part is far more complex than the first part. Everyone can perhaps sit in a place, close his eyes and then be engaged in his inner association with God. How long will he do it? Normally people can do it only for half an hour or one hour. In the remaining part of the day, you will find all of them are interacting with people, with the world.

    I always say we have to interact with persons, places and events. Out of these, the interpersonal interaction, relationship, it is most complex. There people will come up with various comments. Actually this is what is discussed in our epics Ramayana and Mahabharata and also in a way in all the puranas. In Ramayana and Mahabharata, the characters are human but the puranas generally depict super human characters. But the message they want to convey is always very human and relates to human character, behavior and interaction.

    Hanuman makes a statement before Sri Rama which is wholesome in the sphere of devotion.

    देहबुध्या त्वदासोस्मि जीवबुद्ध्या त्वदंशक: ।
    आत्मबुद्ध्या त्वमेवाहं इति मे निश्चिता मति: ।।
    Deha-buddhyā tvadāsosmi jīva-buddhyā tvad-amśakah
    Ātma-buddhyā tvamevāham iti me niścitā matih

    Oh Lord, when I consider me and also you and try to strike at a relationship in which we are connected to each other, this is what I have to say. Deha-buddhyā tvadāsosmi, when I feel I have a body and I live and move with the body then the only thought that comes to me is I am here to serve you as a humble servant without asking for any remuneration or compensation. I am your dāsā, dehabuddhyā, when I think of me as the body.

    Jīva-buddhyā tvad-amśakah, when I consider myself as life or jīva in the body, then you represent the whole and I represent a part. So I am your part. As Jīva, I am your part like a spark of fire is exactly like the mother fire but the spark is very limited, it may not be able to ignite and burn the others. But the source fire can even destroy whole forests.

    Ātma-buddhyā tvamevāham, what does it mean? Suppose I consider myself to be ātma, means jīva is generally considered to be somewhat individualistic in character, personal etc. but when we go beyond that and try to understand the real essence of the jīva, it is the all-permeating self. Permeating everywhere it does not have a constriction called the body, limitation. It is pervading everywhere and as it pervades everywhere, I am also pervaded by it, you are also pervaded by it, it becomes one all pervading one, single factor. So ātma-buddhyā tvamevāham, when I think in terms of selfness then you yourself are I. I am not different from you. Now three parallel perceptions or attitudes I have about me in relation to you, my object of devotion, he says.

    All of you will do well to reflect upon this statement. We are after all embodied. In the state of embodiment, everything is separate from us, different from us, every object. Similarly we also feel God is different from us. I am a humble servant of God and I would like to serve my Lord throughout. Then when you think about what is this ‘I’ etc. initially the idea of jīva or jīvatva arises. There you find I am like a spark from the source fire. At other times when you can yourself deeply or listen to or read the scriptures you will find the essence of jīva and the essence of God are the same. So there is a feeling of oneness about God.

    I have already started discussing the tenth chapter of Bhagavad Gita for Muktisudhakaram. One verse has always struck me as very singular.

    अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ।
    इदि मत्वा भजन्ते मां बुधा भावसमन्विताः।।
    ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
    iti matvā bhajante māṁ budhā bhāva-samanvitāḥ
    (Bhagavad Gita 10.8)

    Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate – I am the source for all. From me alone everything is activated and is able to act. Behind all actions, good or bad, inner or outer, anywhere, anytime, I am the one who is the activator. From me proceeds all kinds of activities.

    Iti matvā bhajante māṁ – Thinking in this manner, reflecting in this manner, contemplating in this manner, budhāh bhāva-samanvitāḥ, bhajante, intelligent people, wise people connected with me through their bhāva, attitude of the mind, they worship me. So the process or manner of worship is not external with flowers, idols, pudding, milk, honey, incense stick. No, that’s not.

    Bhāva-samanvitāḥ bhajante, they simply sit and think, everything is originating from God, everything is propelled by him. Any idea to the contrary is not entertained, it is eliminated. And this idea becomes stronger, deeper, more and more wholesome and finally ever present and always present and all fold. This kind of a notion comes.

    budhāh bhāva-samanvitāḥ. This is called bhāva-samanvitatva, not pushpa-samanvitatva, pāyasa-samanvitatva, (but) bhāva-samanvitatva. Budhāh bhāva-samanvitāḥ. That is why you will find good sages and saints, they will not have any particular routine in their life. Just like every other person, they also go to sleep, they wake up but in their mind, in their intelligence, in their actions you will find always they will be revolving around this God or the self. Invariably they will be exponents, they will be writers, they will be seekers, may not be platform seekers but always they will radiate the message that all are God, always it is so, never becomes otherwise, this kind of a feeling. So this worship is very important and such people, they progress and reach me and come to me. Remember this verse,

    ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
    iti matvā bhajante māṁ budhā bhāva-samanvitāḥ

    Iti matvā, one has to reflect in this manner, reflect, think about. Then this bhāva-samanvitatva comes and that is the manner in which they worship me mentally and intellectually.

    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...

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.

Antaraatmaa

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

 

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 ....

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