"Karmayoga does not mean ceaseless pursuit of karma. It truly consists in the Yoga orientation and discipline given to the buddhi and the mind. Constant preservation and application of Yogabuddhi while doing any work, alone makes one a Karmayogin."

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

Swami Bhoomananda Tirtha


Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR - 23 Mar 2016 - Activity is Motivated By Nature
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Yesterday we went into the deeper study of activity and its relevance, source and what not! We are all born in this world. Every one of you will have to simply agree that we are not born of ourselves. I am not speaking of our body not having been born of ourselves. Our birth is not in any way occasioned by us. We were born and then only we knew that we have come into the world. How can our birth be our responsibility, choice, selection or desire?

    There are children who are born but who do not have a properly working mind and intelligence. They don’t have any desire, any ambition. They almost eat their food, sleep. There are children who can distinguish only the mother and nobody else. What does it mean? Do you mean to say he has opted for such a body and such a birth? Why don’t you look at these simple facts and understand that the whole scheme in the world is not at all our option? We cannot basically and ultimately interfere in it. But in between, we have some options, if all our faculties are intact. As our birth is not a result of our option, so also is our activity. We have hunger and thirst. We eat and drink. Though we are responding to the hunger and thirst and eating and drinking, the process results in formation of blood, formation of energy, which calls itself to be spent and utilized. That is how the activity comes in between.

    So, for this activity, who or what is responsible? That is where Krishna says “Understand that there is a prakṛti, nature”. We can make one sentence - Nature itself is responsible for our activities. He has said, nature has got three guṇas - Sattva, Rajas and Tamas. Each guṇa has its specific set of influences. Motivated, compelled, persuaded and held by them, we are active. Have you ever thought of this statement? I don’t think. You might have heard. To hear is one thing, to possesses the knowledge is another, to honour it, to adhere to it, to be governed by it is different. If all the activities are caused and preserved by nature, where is the question of our option, our ego etc. coming? Now you think of the other shloka,

    कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।

    karmaṇy-eva-adhikāras-te mā phaleṣu kadācana

    (Bhagavad Gita 2.47)

    If the activity itself is not originated from us and we are not the cause of our activity, the sequence that follows, the outcome that follows, namely the results, they also we are not bringing. As is the activity, so are the results. Why do you butt in and bring about a division? “Activity is nature’s, result is mine”. When the activity takes place, result also will follow. Let the result follow, utilize them, make use of them, do further activity. Let this cycle go on. Where is the question of your ownership?

    At any point of time, if a child is born to you, the child is born. Because you were a couple, your wife had productive uterus, some kind of an interaction took place. All these are provided by nature. Naturally after eating, a few hours later you evacuate, urine and stool come out. Similarly from the womb, the child also comes out. What is there special about it? Each organ is meant for a certain function and the function is meant for a certain outcome. In things which are small, microscopic, as also big, macroscopic, the same principles of nature are in force.

    If all the activities are progenited by nature, where is the question of our becoming responsible and becoming an owner of them? Can you extend this principle to everything that you do? I do something and I succeed. It is very natural. I do something, rarely I fail. This morning, I had a feeling, “Why did I not think about it earlier?” The whole process has been unduly delayed. I had entrusted it to somebody, somebody reminded. Even at the last point, my reminder is what made them move and ultimately I am told now, it is this, it is that, it is not possible and all that. The same thing could have taken place a few weeks or months earlier. That was not done.

    Now, suppose I go on thinking that why was it not done….that is the thought that comes to anybody. It will create unpleasantness; it will kill the enthusiasm in the minds of the people. So I have to think in my own way and then say “Okay. This delay has come. What can be done?” That is how we use concepts like maybe it is fated to be so. What is this? It is only one way of thinking about it to be reconciled and harmonious with the delay or with the misdoing. You may say anything. But you must be harmonious with the outcome.

    Today I was telling myself , myself means, Your Lord, saying that “We have got trapped into a situation, weeks and months are passing, the Naimisharanyam auditorium, at least the ground floor should be ready for the oncoming December function. What are you going to do? How to get rid of this trap? When can we start work?”

    Rajan-Ji and Ramu came to me. Rajan and Ramu came to me and said that “This is the situation. Now what shall we do? The collector will not take the paper unless he is told.” and all that. So I was thinking - who will help? Who will help? Who will help? Still the right person did not strike my mind. For not striking at the right person, whom can I blame? I can blame myself. See, a thought should come to you at a time. If it does not come, what will you do? That is why our scriptures say, to have the right memory at the right time, you must have the blessing of God. Rely upon him. Then only the right memory will come.

    One day I was looking for, referring to Namrata. I could not get the name. I told Mother, “That girl who has come here from Punjab.” I was referring to her, “That Punjabi girl”. Ma was asking, “Which Punjabi girl?” After sometime I got her name. Now you tell me - What shall I do? Don’t you think if the loss of memory or mismemory is part of the body, body’s function, right memory is also part of the body, body’s function?

    So, the real sādhanā is to reconcile with everything and to understand that everything is motivated by nature, provided for by nature, implemented by nature, executed by nature, led by nature. It is a very simple proposition.

    कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै: ॥

    kāryate hy-avaśaḥ karma sarvaḥ prakṛti-jair-guṇaiḥ

    (Bhagavad Gita 3.5)

    Prakṛti-jair-guṇaiḥ sarvaḥ. Everything is done by the three guṇas of prakṛti, three guṇas of prakṛti. You cannot keep quiet even for half a second. This shloka can you understand or this fact and make it true of you?

    Krishna presents so many other thought processes. He says that right from the time of creation when human beings were born, Prajāpati, the creator has enjoined yajña on the human beings. This yajña is such that anything that you do as ayajña, not yajña, that will bind you. That means even your breathing, answering the calls of nature, everything has to be as a yajña. So where is the question of performing special yajña? You tell me. Your whole life has to be converted into a yajña. How can that be done? Simply by not having the delusional clinging to anything. See we have come to the same proposition. Have no clinging.

    So with clinging, whatever you do, nothing can be done. It will bind you. Somehow, my dear children, I happened to read these verses, I don’t know how many years back. Ever since I read,

    यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
    तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ।।

    yajñārthāt-karmaṇo’nyatra loko’yaṁ karma-bandhanaḥ
    tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara

    (Bhagavad Gita 3.9)

    This one verse was sufficient for me. That became my breath, that became my blood circulation, that became my food, that became my sleep, dream and what not! How it became, I must have thought about it, examined myself, did some cross checking and all that. Something would have taken place, I don’t remember. But I understood that here is a moon rising on a new moon day. Its brilliance is something very unique. Not one moon, a hundred or thousand moons together have sprung up on the sky. This is the way I was looking at all these propositions.

    We will continue to discuss but please understand if I am able to drive home to you at least a spark of the whole thought, I think it is more than sufficient.

    Harih Om Tat Sat. Jai Guru. Jai Guru. 


  • PR - 24 Mar 2016 - Our Dharma is very comprehensive
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    I am reminded of two statements in our dharma or dharma-śāstra. One is

    आत्मनः प्रतिकूलानि, परेषां न समाचरेत् ।

    Ātmanaḥ pratikūlāni pareshām na samācharet


    Ātmanaḥ pratikūlāni. Whatever is adverse to oneself, unacceptable to oneself, harmful, displeasing, disheartening, troublesome, whatever is so, do not try to extend or inflict it to the others also. Do not inflict it on others. What - Whatever you consider to be adverse and unacceptable to you. Suppose somebody speaks lie before you, would you like it? No. So, do not speak lie before anybody. If somebody beats you, will you like? No. Don’t beat another. Suppose somebody speaks ill of you, will you like? No. Do not speak ill of others. In this one proposition, the entire dharma is covered.

    The statement runs like this.

    श्रूयतां धर्मसर्वस्वं, श्रुत्वा चैवावधार्यताम् ।

    Śrūyatām dharmasarvasvam śrutvā chaivadhāryatām


    The whole of Dharma, dhārmic code, listen to me, after listening, keep it in mind and adhere to it scrupulously - Whatever one considers injurious, harmful, or unacceptable to oneself, he should not inflict it on another. Just imagine, this is the test paper for every one of us. Okay we don’t do anything harmful. Is that sufficient, if you ask - No.

    सर्वभूतहिते रताः

    sarva-bhūta-hite ratāḥ

    (Bhagavad Gita 12.4)

    Sarva-bhūta-hite ratāḥ. The ideal situation will be that you should always be thinking and feeling interested in the welfare of all creatures upon this earth. Think of their welfare. For the sake of your life, you should not interfere with adversely in any other life. Our criminal penal code makes a provision. What is that? When somebody hurts you, you can defend yourself against his hurting and in the process, even if you happen to kill the other person, you are not considered criminally guilty. This is a very, very significant provision. In defending yourself, in protecting your life and body, you can if necessary, as a part of your defense, you have the freedom to hurt another man even to the point of killing him. But you have to prove in the court that it has taken place in this manner.

    Sarva-bhūta-hite ratāḥ - Interested in the welfare of all creatures. Sri Krishna while describing the characteristics of good devotees with whom He is pleased, who will be dear to Him, he speaks of many things, many are spiritual, philosophical and societal principles. One shloka is very relevant to this discussion. What is that?

    यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।

    yasmān-nodvijate loko lokān-nodvijate ca yaḥ

    (Bhagavad Gita 12.15)

    A devotee should be one whom the world does not find unacceptable or repulsive. In the name of devotion, you cannot always be naked if that form is not acceptable and pleasing to the others. You cannot dress yourself in an ugly manner which is repulsive or displeasing to the others. Similarly, any way of life you adopt, physically, socially, domestically or otherwise, it should not hurt or cause displeasure to the others. Lokān-nodvijate ca yaḥ. Looking at the world, multifaceted world, you should not have any kind of an agitation, unpleasantness or intolerance.

    I once noticed in the National Geography program in the TV, a bison, huge bison walking in the forest. About seven or eleven female lions, lionesses, they were taking their position here, there etc. And ultimately, the bison got afraid. He need not have got afraid. Suppose he had turned back and with his horns he had defended himself or attacked them, all the lionesses would have fled. I am very sure about it. So I was looking at it and feeling, what kind of a heroism and valor is this? A bison, a single bison going and these lionesses are surrounding him from all the directions. Is there any greater cruelty and injustice than this? But it is an injustice, it is a cruelty. It is part of the world. Because it is not a human being, we cannot bring them to the books of law and we don’t oppose it.

    One point is there. For the lionesses, this is the food. So if they have to live, they have to eat something and this is the way they can eat. So when I looked at it, my imagination went very high and deep. ‘Who are you to worry about it? This earth is not made by you. The livings are not evolved by you. I have created the bison and I live. I am noticed by the lionesses, they prey on me. They must have some food. A huge bison will be enough for eleven or twelve lionesses for one or two days. What is your problem? Your pity is for the bison, means what? The life of the bison. What is this life? I am myself born as the bison, I am thriving there and I am being hurt, killed and eaten by the lionesses. In the lion also, I am the life form. In their prey also, I am the life form. So if at all anybody is to be felt for, you are feeling for me. I find it quite acceptable. I have no grumbling or complaint at all. I will continue to be born as bison and offer myself as food for the lionesses. I will continue to be born as lionesses and prey on the innocent animal. There are many other things, this is also one.’

    This world is a forum for multipronged developments. Looking at the world, you should not say something more could have been here that would have made it fuller. So the world is full with beauty, ugliness, harmony, disharmony, conflicts, cruelty, fondness. Every form of emotion is there. Every form of life is there. So it is the full expression of life, full expression of existence. Simply look at it, draw your lesson and keep quiet. Don’t try to kill the lionesses. Don’t try to protect also the bison. Then you will be denying the food for the lionesses. What will they do poor creatures? Can you understand this?

    But the same principle cannot be extended to human beings. If a set of human beings start preying upon another human being, that will not be allowed because the human beings have got their own will, wish, discrimination, ingenuity etc. What are the humans doing? They have resorted to various strides of civilization as a result of which they have resulted in global warming. The globe was not warming before human beings came up with his ideas of civilization. He started using fossil oils. All of them are burnt and the carbon deposits and heat generated are so much. He has polluted the virgin soil, earth. Similarly the air and water. Is it right? It is under his own loss and his own ambition called science and technology and civilization. Now he will have to understand that these adverse factors are not admissible. So I leave it to his prudence.

    So far as non-humans are concerned, don’t interfere. Look at the huge forests, mountains. The mountains and forests have been remaining for quite a number of millennia. No population has become extinct there, either animals or worms or birds, creepers, plants, trees. Everything falls dead there and everything is assimilated by the earth, cycled by the earth. The leaves decay. They become food and nourishment for plants. These plants are eaten by animals. They also die. Their carcasses get decomposed.

    I was told, I cannot give you facts, in olden times, there was a man who was suffering from TB (Tuberculosis). No medicine was there. It is considered to be a mahāvyādhi. An Ayurvedic physician said, “Give me some time.” He went into the forest, followed upward the course of a river and there he found a huge python dead and it is almost on the brink of the river and the water. It is a huge python. He came back and told this man, “I will show you a spot near which you should live on the bank of the river. Every day, take two or three times bath. Drink that water of the river.” It was a spot a few yards below that point which he had noticed. This man lived there, did what exactly the doctor said and after a few weeks and months, he was cured of the disease. Why am I telling you this?

    Everything is recycled by nature. All the plants upon the earth are either food and nourishment or medicines. Gold may be a metal extracted from deep down. Similarly, all other metals. But you will find there are many plants on the surface which contain gold, silver, lead, tin, brass, copper, mica. They are in huge ore form down below. But all these things are on the surface blended with the earth. And that is why so many different plants grow drawing different materials in different proportions and they are all in a digestible form. That is why these Ayurvedic medicines which consists of herbs are the best suitable to our system because they are already assimilated by life forms or organized so to say.

    Yasmān-nodvijate loko lokān-nodvijate ca yaḥ. You should not be repulsive to the world and you should not look at the world and find repulsion at any point whatsoever. My dear soul, this is something very serious. Here raping is being repeatedly reported. Who rapes? Our own men, boys. Have you incorporated a type of education which organizes their minds against raping? I don’t think. I don’t think. Not yet, there is a lesson there. Have you told everybody the consequences of raping? You should feed and tuition, tuition their mind, that is for not doing. And you should punish them, book them after commission.

    Every law takes effect only after committing the wrong. But we want a system whereby the mind will be persuaded and enlightened not to do it. So there is no law or legislation to act upon the mind against raping. That has to be achieved by dhārmic tuition. Have you made any arrangement for it? I think,

    Ātmanaḥ pratikūlāni pareshām na samācharet
    sarva-bhūta-hite ratāḥ
    yasmān-nodvijate loko lokān-nodvijate ca yaḥ

    These are fundamental notes of our dharma. And see how they relate.

    I am thinking of it in the context of disposal of waste and garbage. Our dharma clearly says that your garbage should not be thrust on another. ‘S’ was telling me that there was no system of closet and other things, not even a pit latrine was there, our people used to pass stool somewhere on the banks of river or they will go to the plain ground. Now, the question was, women cannot do it. Even if they do it, their monthly period is another troublesome element. So during the monthly period, they stopped taking bath and that is how it became a pollution period for them. It all came from this. Now they are all using closet, latrine and there are hygienic methods of treating their discharge blood etc. So there is no pollution actually. It is just like an oozing wound. These are all points which we have to consider.

    Our dharma is very comprehensive, very specific, very particular. We were highly reasonable, rational and logical in treating with any item of life. Remember this.

    Harih Om Tat Sat. Jai Guru. Jai Guru. 


  • PR - 25 Mar 2016 - The Importance of Dispassion
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Yesterday in Mukthisudhakaram, I completed enumeration of thirty verses on dispassion.

    इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ।

    indriyārtheṣu vairāgyam-anahaṅkāra eva ca

    (Bhagavad Gita 13.8)

    Indriyārtheṣu vairāgyam - Dispassion to all the sensory objects. The entire world is nothing but objects for the senses. We have five senses and whatever be the nature of the world, extent of world, variety in color, shape, sound, smell, all these together constitute objects to the five senses in our body. It is not the world that determines anything. It is our senses that determine everything. And the senses are determined by the mind. Mind is an expression of the soul.

    So, the entire world is actually an expression of the soul. That we are not understanding. We don’t go into the place and importance of the mind. From the sensory functions, we are caught up, deluded and involved. The objects take over us and our whole life is triggered by this delusion. So Krishna says, out of the twenty constituents of jñāna, ‘indriyārtheṣu vairāgyam’, he lists as the tenth. Because this dispassion is something very important, I thought I will elaborate it, citing verses which have played an important role in my own life. All the verses that I have quoted are verses which I have learnt, I have been reciting, I have recited innumerable times.

    Dispassion is not something that is to be gained after living in this world and undergoing, disappointments, dejections, bereavement and all that. Dispassion has no connection with all this. Just like the world and world objects are lovable; they are also subject to dispassion. When you start thinking about them, everything in this world is fleeting. Our parents are fleeting, married partner is fleeting, brothers and sisters are, children are, houses and property are, wealth, earnings, even the qualifications in academic, everything is fleeting.

    We lose our memory as we grow older and older. Whatever we have learnt, we are not able to remember. What do you say about it? Everything is fleeting. See, I want to talk. I am, after bath very fresh. But see, yawning overtakes me. What am I to understand from this? Everything has got some impediments associated with it. When you start dwelling upon them properly, in an organized manner…. I am presenting poems, poetic compositions which will make you dwell upon many of the unfavorable and adverse factors about the world. It is a piece of education.

    Is the world so? Is life so? Automatically, dispassion is the only quality that you can develop towards the world and life. So, it is something to be rationally, systematically, well-thought-out manner to be developed.

    So I quoted thirty verses and the last verse is a very, very beautiful one. Bhartṛhari, the great poet who has written three centuries of verses, the last is on ‘vairagya’, dispassion. Can you imagine? One hundred verses he has written on dispassion alone. And when he was writing it, he was very joyous. And when I used to read, I was very joyous.

    Generally disappointment and dispassion ae words on the very hearing of which you feel depressed, painful. But when I used to recite these verses on dispassion, the mind used to be very happy, delighted, delighted, delighted. One verse which I like immensely from Bhaja Govindam (By Sankaracharya) is

    दिनयामिन्यौ सायं प्रातः
    शिशिरवसन्तौ पुनरायातः ।
    कालः क्रीडति गच्छत्यायु-
    स्तदपि न मुञ्चत्याशावायुः ॥

    dinayāmīnyau sāyam prātaḥ
    śīśīravasantau punarāyātaḥ
    kālaḥ krīḍatī gacchatyāyu-
    staḍapī na ṁuñchatyāśāvāyuḥ

    (Bhaja Govindam – 12)

    You know how many times I would have recited it! As I used to recite it at first, maybe when I was a boy, I was finding it so joyous. Normally disappointment and dispassion will be painful. If not painful, at least displeasing. But I had the reverse effect.

    Dinayāmīnyau sāyam prātaḥ. That one line, I can sing thousands of times if my voice will permit ... dinayāmīnyau sāyam prātaḥ ... staḍapī na ṁuñchatyāśāvāyuḥ

    kālaḥ krīḍatī gacchatyāyu taḍapī na ṁuñchati āśāvāyuḥ. When I say ‘kālaḥ krīḍatī’, time is actually playing, sporting. Whenever you see a sport, will you not be joyous? Only people go there to be joyous seeing the sports. One team will be extremely disappointed by getting defeated and the other team will be extremely joyous by being successful. Now you are seeing both and you are delighting. That means you can delight in delight, in defeat as well as success. Whereas, the defeated party, the defeated team is in pain, you are joyous, because no sport will be successful unless one team wins. If it is a draw game, what do you do? Ask them to play again. Thereafter you say, ‘Put on penalty kicks’. The first batch draw, again play, until one team scores one more than the other. So you are very definite that you want some people to be put to disappointment and delight over it. Just see? Kālaḥ krīḍatī, the time is actually sporting.

    Gacchatyāyu.While the time is sporting, our life term is ebbing out. Just like from a mud pot there is a hole, water is going away.

    In spite of all these things, the greater wonder is that ‘taḍapī na ṁuñchati āśāvāyuḥ’. Like breath, like breath, mind is breathing, mind is breathing desires. That breath of the mind in the form of desires is never-ending. Except joy, what will you get when you sing like this?

    dinayāmīnyau sāyam prātaḥ ... śīśīravasantau punarāyātaḥ

    Dina yāmīnyau – Day. Yāma means what? Three hours. Three hours * 8 = One day. So it is three hours and seven and a half, our astrological measure called ‘nāzhika’.

    Dinayāmīnyau sāyam prātaḥ. So the yāmās pass, following that, the day also passes. Then, after the day, week, then the month, then the seasons, śīśīravasantau, śīśīra, vasanta etc.

    Punarāyātaḥ. They come again and again and again. And every time they come, it marks what? It marks passage of time, ebbing out of our life. But whatever happens, the desire continues to be. Is it not something to be laughed over? A very good lesson is repeatedly told, written and hammered into our brain. But we are not able to take the message, the writing on the wall.

    Therefore he says

    भज गोविन्दं भज गोविन्दं गोविन्दं भज मूढमते ।

    Bhaja govindam bhaja govindam
    Govindam bhaja mūḍamate

    Oh Fool! Go on worshipping Lord Mukunda, Lord Govinda.

    Now, this is the nature of dispassion. The world produces dispassion, produces dispassion, produces dispassion. So Bhartṛhari has written ‘Vairagya-satakam’, hundred verses on dispassion. But the last verse is a beautiful verse. I don’t find dispassion there. What do I find? I find a beautiful crowning conclusion.

    What does he say, in short? ‘My dear panchabhutas, it is by your association that all the experience and knowledge welled up in me, by association with you. So I am extremely grateful for you. Your association brings various kinds of knowledge. Objective knowledge it brings about. Equally so, subjective knowledge. Dispassion is something that I get because of my association with you. I understand the world and objects to be fleeting. It is because of my association with you. You tell me that the world is fleeting. My own senses are to comprehend your presence. So your association has been very enriching, refreshing and delightful. Now, after initially, the object knowledge and attraction that perhaps welled up in my mind, the later part became, very, very elevating, the lessons of dispassion.

    So he says - ‘After having got the subjective elevating knowledge, now the time has come for me to go. So I express my gratitude towards you and I register my pranāmāñjali for you. I close my palms in obeisance to all of you and then I am entering into the brāhmic abode and getting dissolved into that.’ Can you imagine? All dispassion is gone. What happens is ‘I am extremely grateful to you. By your association I have able to understand everything, A-Z. Ultimately, I am living with a sense of fulfillment, a crowning glory. So I register my respect to all of you by simply closing, joining my palms, and then I enter, I withdraw from all of you and I enter into my own inside to be dissolved into the self, the brahman within.’ What a beautiful verse!

    And he addresses every panchabhuta, giving it one position, mother, father, brother, friend, like that.

    मातर्मेदिनि तात सारुत सखे तेजः सुबन्धो जल
    भ्रातर्व्योम निबद्ध एव भवतामन्त्यः प्रणामाञ्जलिः ।

    ज्ञानापास्तसमस्तमोहमहिमा लीये पर-ब्रह्मणि ॥ १०० ॥

    mātar-medini tāta māruta sakhe tejah subandho jala
    bhrātar-vyoma nibaddha eva bhavatām-antyaḥ praṇāmāñjaliḥ
    jñānāpāsta-samasta-moha-mahimā līye para-bhramaṇi 100

    (Vairagya satakam – 100)

    ‘By virtue of your association alone, I gain my spiritual wisdom. In the light of that wisdom, all the delusion, darkness, ignorance in my mind has been completely gone. Side by side, the glory of brahman, the entire world is a glory of brahman, my own being is another display of the same glory. I am ending up, ending up with this glorious note in my life. And the sense of duality, the sense of many-ness, all has been wiped-off. I find only brahman alone in this world, and ‘I’ is a revelation of that brahman. So I leave, I leave all my external linkages. I close my eyes, close my mind, close my intelligence and I enter into my own within. I get dissolved, so to say, the ego is dissolved, the mind is dissolved, the intelligence is dissolved, and I simply become one with brahman’.

    mātar-medini tāta māruta sakhe tejah subandho jala
    bhrātar-vyoma nibaddha eva bhavatām-antyaḥ praṇāmāñjaliḥ
    jñānāpāsta-samasta-moha-mahimā līye para-bhramaṇi 100

    My dear souls, children, please understand. I want every one of you to leave this world, maybe your wife or husband is by the side, the children are by the side, you are in the house which you recently bought; you have not lived here for long.

    A close devotee of mine was saying, “Swamiji, we have lived in Ernakulum, we have bought a house, my father has spent some money to remodel it. We have not lived enough but my father has to sell it to clear the loan, defalcation loan incurred by the son. I feel very bad.” I told her, “Why are you feeling like this? House is actually like money. It is real estate money. You acquire it just like you deposit money. When the money deposited is to be withdrawn for expenditure, will you feel sorry? Suppose you die keeping the deposit? Who will spend that money? You will not be able to spend. So, simply walk away with a smiling face.”

    But her words are still ringing in my heart, in my ears. What? “Swamiji, we have not lived there for long”. That satisfaction is not there. Never think so. Every one of you should be able to leave this world with this wonderful, wonderful, wonderful harmony and fulfillment.

    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...

Recordings of Poojya Swamiji's Talks

Bhagavad Gita : A Topic for Research - 1

Bhagavad Gita : A Topic for Research - 2


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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