"Your mind has enormous hidden dimensions. Open yourselves completely to whatever reactions and emotions the world evokes from time to time. Accept them all without any reservation or resentment. By assimilating everything and all, your mind grows deeper, stabler and more enriched."

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 - 20 Mar 2016 - Jñāna-Yoga and Karma-yoga
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Whenever we discuss and we hear about spiritual and philosophical, particularly spirituo-philosophical concepts, we hear them with a lot of fondness, inspiration and even commitment. But in spite of hearing, the concepts do not become clear to us. If the concepts are clear, I believe everybody will have the benefit of pursuing them with definiteness and will also have the ultimate benefit of freedom and ecstasy of freedom. Somehow these spiritual concepts are very subtle, very lofty, very wholesome, very fundamental and ultimate. That they are so is a point people are not able to somehow get to.

    Yesterday I started discussing the third chapter of Bhagavad Gita. To some extent, I summarized the second chapter and relevantly I related it to Arjuna’s question. Krishna in the second chapter exposed the sankhya wisdom. The sankhya wisdom is the wisdom of the Upanishadic Self. The whole world is non-self. The whole world is consisting of matter and energy, both of which are constantly transforming and therefore changeful, therefore fleeting, short-living. Anything big as well as small, all are short-living.

    If the whole thing, creation is transitory, how does this creation survive, thrive? It has to be supported by a substratum. That substratum is the self. That is the only changeless and indestructible substance; we cannot call it a substance, in the whole creation, in our experience. Krishna exposed it and then said that, “Any effort to understand it and to be in tune with it is far greater than whatever the Vedas prescribe in the form of rituals and ceremonies.” This is what He meant by saying,

    दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।

    dūreṇa hy-avaraṁ karma buddhi-yogād-dhanañ-jaya ।

    (Bhagavad Gita 2.49)

    The entire sankhya is a yoga pursuit relevant to the buddhi, to be taken up by the buddhi, to be actualised and realised by the buddhi whereas the rituals are focused on the senses and the sensory objects. They deal with an interaction between the senses and the sensory objects. Now, Krishna has not said that activities are to be dispensed with or to be renounced. He clearly said that,

    रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
    आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ।।

    rāga-dveṣa-viyuktais-tu viṣayān-indriyaiś-caran ।
    ātma-vaśyair-vidheyātmā prasādam-adhigacchati ।।

    (Bhagavad Gita 2.64)

    He only wanted Arjuna to take up activity and perform everything well and effectively, but he wanted raga-dveshas which are products of the mind to be kept away, to be sublimated. Krishna never meant that activity is to be suspended. The whole problem is not to suspend activity but to go ahead with the activity, at the same time not to have any binding or tormenting or afflicting effect of any.

    So the whole issue was - How to live in this world and be active and vibrant, at the same time not to be victimised by the activity? Krishna’s reference to activity is not a reference to rituals and ceremonies. He refers to karma as a karma from the human personality. Karma is generally in four levels. We have sensory and bodily activities, oral activity, mental and intellectual. Any activity is called a karma. Krishna does not distinguish between rituals and non-ritual activities. But Arjuna, poor Arjuna is not able to understand it. He has understood - What? The exposition of the soul, the indestructible soul. But he is not able to relate further things exposed. So he raises a question,

    ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
    तत्किं कर्मणि घोरे मां नियोजयसि केशव ।।

    jyāyasi cet-karmaṇas-te matā buddhir-janārdana ।
    tat-kim karmaṇi ghore mām niyojayasi kesava ।।

    (Bhagavad Gita 3.1)

    “You are asking me to fight. It is a very, very cruel act. At the same time you say, buddhi-yoga is great. Buddhi-yoga is to be practiced by the buddhi. It has got no relevance to anything like bodily and sensory activities. So should I not plunge into the buddhi-yoga pursuit straight away? Should I get involved in activity at all? And particularly, this bloody and cruel activity of destroying 4.5 million warriors?”

    But he safeguards himself by saying that, “I don’t think you are giving any confusing or intermixed instruction. But it appears to me that you do so. It may be my feeling, but please tell me very clearly, wherefrom and by what can I get shreyas. यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् | Tell me very precisely and definitely, what will give me shreyas?” This was the question of Arjuna in the beginning also.

    यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
    शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ।।

    yat-śreyaḥ syāt-niścitam brūhi tan me
    śiṣyas-te-aham śādhi māṁ tvāṁ prapannam ।।

    (Bhagavad Gita 2.7)

    So he comes back to shreyas. See how Krishna answers it. “In the whole world, right from the beginning, Arjuna, there is only one niṣṭhāNiṣṭhā means a dedicated pursuit or practice. This is to be taken up and done by the human individual. This niṣṭhā is a corollary of human life. It is a coordinate of the human individual. It is the sādhanā of the seeker. The same niṣṭhā is two-phased. It is just like a river flowing from the mountain. At one point, it touches the plains, thereafter it flows in a different manner. It is the same river right from the source till it reaches the ocean. It is something like our educational career, educational skill. We have schooling, then college, then research. It is all the same educational pursuit. Here also, it is the same pursuit.

    लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
    ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥

    loke’smin dvi-vidhā nishthā purā proktā mayānagha ।
    jnāna-yogena sāṅkhyānām karma-yogena yoginām ॥

    (Bhagavad Gita 3.3)

    For the people given to introspection, in whom intelligence is very prominent and they are dedicated and devoted to its pursuit, it is called jñāna-yogam. The jñāna-yoga is also pursued by an individual. Karma-yogena yoginām. And for the others, it is a pursuit involved with karma. But both of them are the same.

    He uses singular - dvi-vidhā niṣṭhā. Niṣṭhā is singular. Dvi-vidhā is twofold, two-phased. It has got two different facets or faces. It is just like bālya (childhood), kaumārā (adoloscense), yauvana (youthfulness) and vārdhakya (old-age). You cannot have yauvana without undergoing bālya and kaumārā. We speak about the same individual having kaumārā, the same individual is having yauvana. “Now this is what has been said by me right from the beginning”, he says, “purā proktā mayānagha”. He continues to say what?

    आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
    योगारूढस्य तस्यैव शमः कारणमुच्यते ।।

    ārurukṣor-muner-yogaṃ karma kāraṇam-ucyate ।
    yogārūḍhasya tasyaiva śama: kāraṇam-ucyate ।।

    (Bhagavad Gita 6.3)

    Yoga pursuit is the same. Initially it is associated with karma; thereafter, the karma part to some extent is renounced. Pursuit is the same.

    सर्वसङ्कल्पसन्न्यासी योगारूढस्तदोच्यते ।।

    sarva-saṅkalpa-sannyāsī yogārūḍhas-tadocyate ।।

    (Bhagavad Gita 6.4)

    Real yoga-arūḍhata consist in abandoning all sankalpas. Karma will continue to be there. What is karma? चलनात्मकं हि कर्मा (Chalanātmakam hi karma). Any kind of a movement or vibration is called karma. In that karma, Vedic rituals and secular activities do not call for any distinct and separatist consideration. He says,

    यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
    एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ।। ५ ।।

    Yat-sāṅkhyaiḥ prāpyate sthānaṁ tad yogair-api gamyate ।
    ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati ।।

    (Bhagavad Gita 5.5)

    What does it mean? Whatever the sankhyas are suppose to be reaching, the same is reached by the yogis also. The goal is the same, the means is the same. In one, they use sensory activity. In the other, they use mento-intellectual activity. They have to hear or they have to see, either the application of ear or the application of the eyes. These are used in any kind of an activity, Vedic rituals as well as secular activities. So there is no difference at all. The pursuit is the same. It is a question of how much you can afford and when.

    Taking all factors into consideration, Arjuna’s age, Arjuna’s tendencies and what Arjuna has been yearning for till now, he says, “You cannot abandon this war right now. There will come a time when you will abandon everything.” And that is what they did. When Krishna dropped his body, Yudhishthira and party decided to anoint some others on the throne and together with Draupadi, they started walking. Can you think of such an act anywhere? They simply walked up the Himalayas. And one after the other, each fell.

    The first person to fall was Draupadi. That is why I always say Draupadi’s nedu-mangalya is superior to Seeta’s and Rukmini’s. She was the first person to fall and within minutes, the others also fell. And she was the most decisive factor in the life of pancha-pāṇdavās in establishing dharma in our subcontinent, which we are able to hold on to even now. But for Draupadi’s insistence, the Mahabharata war would not have been and Bhagavad Gita also would not have been. So this is the point I have explained now, yesterday also I have explained. I will explain it this evening further with greater interconnections. But I am sure you may not understand it properly to make it a living pursuit for you. That is why the Bhagavad Gita dialogue continues up to the eighteenth.

    Last point also, the eighteenth chapter begins with Arjuna’s interrogation. There he questions about, “What is sannyāsa and what is tyāga? Throughout the Bhagavad Gita, the message is sannyāsa and tyāga. Nothing else.

    But how do you make this sannyāsa and how do you achieve this tyāga? It is not physical at all! A physical abandonment of activity cannot become a tyāga. It cannot become sannyāsa. But everybody feels that renouncing physical activity, putting on the robe of sannyāsa and wearing a rudrāksha-mālā, maybe having an ashram or joining the ashram, this will mean tyāga and sannyāsa. It may pave the way or it does pave the way, but remaining in an ashram, wearing the sannyāsa robe, becoming a sannyāsin, you still have to accomplish real sannyāsa. It is one of dissolving ego, abandoning the mind, abandoning the intelligence. See, this concept itself will be confusing to you. What is meant by dissolving the ego? Can ego be dissolved? Then, what is meant by abandoning the mind and intelligence? Can they be abandoned? Yes. They can be abandoned. You can become mindful and mind free. Mind is a state. That state is full of possessiveness, desires and ego, doer-ship. When possessiveness, desire and doer-ship vanish, you are said to have left the mind.

    Can you not live in this world without doer-ship, without desire and without possessiveness? That is the moonlight life, moonlight life. That is the spatial life. You have a spatial mind, an oceanal mind, a spatial mind in which no thought arising will have a binding effect. Any extent you say, “I, I, I” but it will not bring about ego at all. It will turn to be an epithet of the self, epithet of the self. When you say ‘I’, you are referring to the self, you are remembering God, you are in tune with Him, you are declaring your inseparability with God and the Self. Now, it has got a separatist note, then it becomes, then it becomes an identical note. Just see the global transformation that takes place in you. But these are very subtle points which the seekers may not be able to grasp initially. Even if they grasp, it will be one of confusion. That is why this Gita discussion becomes more and more extensive and comprehensive.

    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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