“The paths leading man to god or Truth are said to be many. I will speak only of the shortest. It is to recognize God as the Self in you and then to find Him out. What is the distance then between you and God, between you and yourself? Ah, there is no distance at all, a full Zero! Yet, how dare you say to find God and Truth is hard?’’ 

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

Swami Bhoomananda Tirtha

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  • Programs in USA - Global Bhagavad Gita Convention (GBGC)

    The Global Bhagavad Gita Convention for Personal Growth and Universal Well-Being will be held on 15th and 16th Sept 2018 in the George Mason University in Fairfax Virginia. Early registration is encouraged. For more information visit www.GlobalGita.org.

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Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 29 May 2012 - What is Meditation
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru.

    A question was raised yesterday, during the evening satsang about meditation by ‘X’. I said meditation is something that I can explain very clearly, vividly, but the actual meditation is a process which one has to get, imbibe in the form of a deeksha from the real teacher. There can be public meditation, congregation meditation; in fact, people call everything meditation. When they close their eyes and sit, it is called meditation. Well and good. But if you want to have meditation or sadhana with a view to get either Atma-Jnana or liberation or Eshwara-Sākshātkāra or Brahma-Jnana, Jeevan-Mukti, then there is a specific deeksha that you must have. And it should be from a person, from a Sadguru who has the realization himself and who is also competent to impart it to another, clarify whatever questions and doubts the seekers have. The second dimension, all self-realized people may not have.

    Self can be realized practically by every one provided there is purity of mind and clarity in the intelligence. Now I thought I would speak something about meditation. You know, meditation is an exercise which is done solely by the mind. In meditation, no factor besides the mind ever works. You are supposed to sit in a place motionless. The body should not move at all. There should be no physical activity. There should be no oral activity also. How many different types of activity do we have? Physical, oral. When the oral and physical activities, both of them cease, then there is no offtake of energy. It becomes minimal. You only have to breathe in and out. The blood has to circulate. Throughout the day, it is the other way. Our heart beats, blood circulates, lungs bellow with a view to provide the energy for spending in the form of activity. But here, that chunk is not there. Can you imagine the difference?

    When you keep quiet physically and orally, maybe ninety, ninety-five percentage of energy utilization is stopped. Then what will work in you, if at all? The mind. For the working of the mind, there also, the mind is not concerned with any objective activity or its consequences and the like. It is meditative. So what happens? No anxiety, no concern, no sentiments, no emotions with regard to interactions. So that also is very, very minimal. Then the intelligence, unless it takes up an enquiry, then that activity also is not there.

    So can you imagine meditation, meditation is a state where minimal activity takes place in one’s personality. When activity becomes minimum, oxygen intake becomes minimum, carbon dioxide generation become minimum, all the cells become more and more oxygenated, oxygenated, carbon dioxide is less and less. In that condition, do you know what will happen, if the meditation results in a kind of an absorption? You will be able to realize and experience every cell of your body. Because each cell becomes very sensitive because carbon dioxide is less, minimal and oxygen is more. Secondly, nobody is conscious of the existence of the mind and its function. Ever since we wake up, we are goaded to be active. And one desire, one prompting or the other takes place and we follow it. There is no time for us to sit and observe from where the motivation comes, instigation comes, wherefrom the thoughts are proceeding. Nobody has a look at his own mind. So this meditation gives an opportunity by compulsion for you to sense the mind factor in you.

    And what is this mind? The mind is the source of all activities. Every activity is first of all, thought of, wished or willed in the mind. And the mind alone implements that wish. So when the act or activity is on, interaction is on, that interaction is sustained and supported by the mind. Then it is also concluded, completed in the mind. I am speaking now and you are hearing. The speaking is an activity, first of all designed by the mind. When I stop it, it stops. And whatever I have spoken, you have heard and you may remember it, remember it in the form of knowledge and memory. So mind is the source of all activity; it is the sustenance of all activity while the activities are on and it is also the terminus and conclusion of all activities. Are you aware of this? I am sure you are not. If you are, then are you awake to this awareness?   Is your life governed by that?

    So when you sit in a place, obviously, obviously without any activity, your mind comes to focus and you know how it functions. What is the type of thought that you are getting, wherefrom does it come, what is the source? When do thoughts become good, and why are they becoming bad? What am I to do with bad thoughts and what am I to do to have more of good thoughts? All these questions will start coming to you. You will come face to face with your mind.

    Understand that every thought arises from your own within. The source remaining the same, why is it that we have plural thoughts with plural colors? From fire, the blazing, the flames also are hot and brilliant. But here is the mind, the source from which most ignoble thoughts and noble thoughts arise. What is the secret? Do I want noble thoughts? Yes. And what do I find? Ignoble thoughts. What is the reason? You will not look to any external factor. Because the source is within. So you will plunge into the mind more and more, try to understand when the mind thinks bad and how it should think good. So a discovery takes place. An analysis takes place. An assessment follows. So you will come more and more familiar with your mind. The greater familiarity, the greater attention, the greater effort to improve the quality of your thought and emotional processes. Except by meditation, you will never be able to understand that there is something called the mind in you and that mind is not matter, it is not energy. If it is not both matter and energy, what is it? It is that third factor called the ‘Consciousness’ or ‘Bodha’ or ‘awareness’, the best word will be ‘sentience’.

    So what is this sentience? That is what has become the world, the panchabhutas, so many different forms of body like water condensing itself into ice and snow. Like water getting hotter and hotter to become vapour. As vapour, it has tremendous power, steam, as ice, it has some other qualities than liquid water has, this mind remaining non-matter and non-energy has shaped the body, shaped the senses with which we see, apprehend or comprehend the world and we may say ‘This is the world, this is the world’. The world is sensed by our senses and colored and shaped and appraised by the senses. And these senses are made by the mind. And mind itself is non-matter and non-energy consciousness. So you understand something called consciousness. And what is that? That is the one which causes thoughts, which causes emotions, which makes the senses perceive. So sensory perception is its creation. Emotional generation is its creation. Ideational generation is its creation. Doubt and enquiry are its creation. And knowledge is also its outcome. You come to know how potent the mind is, how magnificent the mind is and how to improve it, how to refine it, how to purify it, how to make it elevated, all these things start coming to you.

    And then when you become spiritual and the meditation becomes absorbing, then the very thought process and the emotional process, enquiry, everything comes to a stop. And you remain, you remain, you remain, you remain a mass of radiance, a mass of luminosity, a mass of luminosity, radiance, where no questions arise, no doubt follows and no second factor ever comes to be recognized. It is actually the source of everything. Why? Because it is the source of perceptions. It is the source of experience. The world is an experience. God is an experience. And this is the source of all experiences. Naturally it is the source of the entire creation. To get to the second stage of confirmation, generally it takes time. But you can initially have a touch, a feeling and an experience of your consciousness.      

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 28 May 2012 - Knowledge to Elevate Yourself
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    Harih Om Tat Sat. Jai Guru. Jai Guru.            

    What shall I tell you today? We are having a course on Experiential Vedanta. We have described it as experiential only because whatever we teach, impart or otherwise communicate or discuss here, is only experiential and meant for experientiality. In fact, I would like you to understand that our whole life is experiential. It is experience that undergoes a mystic transformation in our inner system, as a result of which, the experiences become knowledge and memory to be available to us and to guide us from that very moment onwards. Which very moment? The moment we had experience and it becomes a knowledge.

    Whether you are unconscious or you are asleep, you yourself experience the state and later on report ‘I did not know anything, I became unconscious. There was a black out’. The same is the case with sleep also. Suppose you practice meditation and get into a state of samadhi, where the mind functions and intellectual functions, both come to cease, they cease to be, then also it is you who are going to know it and experience it. This much perhaps you may agree. But what you may not agree or you may find it difficult to accept and implement is the fact that whenever we discuss a subject and communicate a knowledge, that very hearing is an experience. Why are you hearing this spiritual knowledge? Only to imbibe it. And what is that spiritual knowledge? It is generating more and more flexibility in the mind and also instilling the mind to be more and more assimilative.

    Flexibility I say because there is a lot of rigidity in people. One rigid feeling that you have is that ‘I cannot improve. The improvement is not easy. Mind cannot be tackled. Desires cannot be confronted. The evil qualities in me cannot be disposed of or dispensed with and good qualities are hard to cultivate’. Who told you good qualities are hard to cultivate? It may be hard to earn money in this world, wealth in this world, but it is not at all hard to acquire good qualities and virtues and values for the mind. Because this is not an external process where you have to compete with the others. This is an inner process by virtue of which, you first of all come to know of a certain value or enrichment. The moment you come to know it as an enrichment, the mind becomes after it, the intelligence is after it. Otherwise it cannot be good. So, you become a lover of good. Lover of what? Lover of good. Is there anybody in this world who will dislike good? Then it will to be good at all. And is there anybody in this world who does not dislike bad? Then it is not bad at all. This is why Vedanta says the most fundamental quality of a seeker is viveka. Viveka means the ability and the readiness to distinguish between what is right and what is wrong, what is pleasant and what is unpleasant, what is eternal and what is ever fleeting.

    The whole process is after knowledge. In the seeker, the knowledge assumes an altogether different status and dimension. What is that difference? We look at knowledge to correct, improve, moderate, regulate, refine, purify, sublimate, enrich, empower, elevate, expand and fulfill ourselves. You should agree that knowledge is a process. Our intelligence is applied to a subject and the subject is gone into by the intelligence. Good and bad are sifted and the intelligence absorbs that knowledge. When you have absorbed a knowledge, you have to apply it in your actions and interactions.

    Can there be a man, you see you are seeing fecal matter while walking right in your front. It is a knowledge that there is something very, very dirty. Will you step over it or will you avoid it? I don’t think there are two answers. You will not step over it. You will avoid it. Why? Because it is an undesirable item. It is repulsive. This is the knowledge. You see it and the mind and the intelligence spin and weave this knowledge and your legs and feet find a diversion. In the same manner, any knowledge that you get, should act on you. Any knowledge you get should act on you, act on you, act on you.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 26 May 2012 - Measure and Magnitude of the Mind
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    I don’t know whether you know that I have no job other than thinking usefully. I do think. And what is the subject I am thinking about? I am thinking about the Supreme Reality which is in the nature of supreme intelligence. In other words, it is called the Brahman, the Ultimate Reality by the Upanishads. It is also called the Self, the Atma, by the same Upanishads. Religiously, it is called God. This world is no other than God’s, Brahman’s and Atma’s visible manifestation. So I feel I have nothing to think about except God, Brahman and Atma, whose manifestation is the world.

    Everybody will say that the world is God or Godly. But even then, they are missing God though they live in the world. If we accept that world is Godly, living in this world is actually living in Godliness. That they are not able to accept or realize. This is the treachery, the loss, the travesty of human life and mind. So I am always wondering, without undergoing so much of time and trouble which I had perhaps undergone, if I can say so, I would like the seekers of truth around me to arrive at the goal of life, the realization of truth. This can be done if they are properly told about it. So my thinking has always been with a view to tell them, the easy way, the shorter way, the nicer way, the shortcut way. This is where I focus my thinking.

    In the thought, what I found was that we are not giving the mind its importance. We don’t understand the mind properly. Mind itself is God. The purity of the mind itself is God. The impurity of the mind is what the human is. So from the human level, if you have to go or rise to the divine level, the impurity of the mind has to be shed and the mind has to become pure. For that, I would like you to think in this manner. Our body is a very limited body. Its height is very moderate, very short, its weight and circumference also. Now, within this body there is a mind. The moment you say ‘mind’, it is above and beyond matter and energy. And the entire world is matter-energy. You cannot think of a product or existence besides matter and energy because our senses perceive only matter and energy. But being familiar with the visible world, you have to arrive at the invisible mind, the source. So I try to give you three or four words.

    Try to reflect upon and understand the measure of the mind. Is it something like the body, about 6.5 feet long, one and a half feet wide and may be nine inches in radius? Try to understand the measure of the mind. It is not at all like any one of these. If at all, it is resembling something like the space all around, which is endless, so the measure.

    You also try to understand the magnitude of the mind. Measure is one and magnitude is another. With such a measure and such a magnitude, how much should be the potential of the mind? With that potential, what are the possibilities the mind holds before us? You always complain about the mind becoming aggrieved, afflicted, stressed, tormented, tensioned, tense. Now this is what the mind creates. Can the mind create only these or the mind has got potential and possibility to un-create these things and give you something instead? This is the one point I want you to think about repeatedly.

    Understand the measure and magnitude of the mind, the potential it has and the possibility it holds before us. The very fact that the mind produces millions, trillions, quadrillions of thoughts clearly proves that it has got infinite resources within it. This mind can, not merely cause thought, it can also make all the thoughts extinct. If all the objects in the universe were to be completely removed or dissolved, what will be left aside? What we now call space will be left aside. Will you be able to identify it because there is no comparison or contrast? It will be very difficult. Now think about this. When the mind is completely free of all thoughts, nothing arises there. Yet it is there. How will it look like? The external space is inert. But the internal spacial mind is sentient. This is the only difference.

    Now you must be able to reflect upon and grasp the measure, magnitude, potential and possibility of the mind. I think by doing so, your whole spiritual quest will become simpler, easier, short-ranged and more productive and surely fulfilling.

    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...

Recordings of Poojya Swamiji's Talks

Bhagavad Gita : A Topic for Research - 1

Bhagavad Gita : A Topic for Research - 2


 

Vicharsetu
Vicharasethu 
Vicharasethu is a monthly journal in English and Hindi, edited and published by Poojya Swamiji. It is also published in Malayalam by the name Vicharasarani. With Articles, Correspondance, Guidance for Sādhana and News updates from the Ashram, these monthly publications are a great guide for the earnest sādhaka. 
 
₹100.00  

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

How to chant Bhagavad Gita

How to chant Viṣṇusahasranāma

  • 079 - Shrotriyo Avrijino - Surrender to a Knower of Truth

    When the heart is sincerely yearning for liberation, a fortunate soul reaches the feet of a Sadguru. A Sadguru is one who is capable of giving relief to this seeker seeking liberation from the worldly miseries. He is the one who can show the way to go across the worldly ocean remaining afloat in the midst of vicissitudes. The Guru is the one who bestows fearlessness.

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  • 095 - Sangah Satsu - Qualities of a Seeker

    The ultimate aim is to realize the Truth, the Brahman. Remaining in the active world, the mind naturally starts dwelling on the variety of the world and fails to remain focussed on the contemplation of the One Absolute Brahman. That is why association with a Knower, a Sadguru, has been advised. In the association of a Sadguru, the seeker will get an opportunity to listen to the Truth again and again.

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  • 096 - Kshudvyaadhischa - Qualities of a Seeker - 2

    First, food has to be considered as medicine in order to have a healthy body, to be taken in measured quantities alone. Second, one should not go behind tasty food. Even if the food is not tasty or delicious, but is nutritious and good for health, one should happily take it as a medicinal tonic for the body. Third, one should be absolutely contented with whatever one gets by Chance. Here comes the fourth important point. Food has to be considered as bhiksha that one gets from God.

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