"Unflinching devotion to the Teacher is paramount in the life of a true seeker. To begin with, an external God can be the object of faith. But once the devotee grows to be a seeker, only a Wise Teacher can fulfil his quest.  It is then for the seeker to get purified and enlightened by the words of wisdom from his Guru.  Their bond and attunement put the Teacher on the pedestal of God.  Such an impeccable Guru-sishya bond alone bestows wisdom, strength and fulfillment to the seeker."

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

Swami Bhoomananda Tirtha

  • Jñāna Yajña Malaysia | Malaysia | June 2018 01-04-2018

    Poojya Swamiji accompanied by Ma Gurupriyaji will leave for Malaysia on 28 June, 2018 to conduct the Annual Jμ¡na Yajμa. They will stay at the Society for InnerResources Development (SIRD), Petaling Jaya. They will return to the Ashram on 18th July.

  • Sādhanā-Śibiram | Washington DC Metro Area | Apr 2018 15-03-2018

    Sādhanā Śibiram in USA (Apr 18 - May 02): Swami Nirviseshananda Tirthaji will be in the Washington DC Metro Area for programs organized by CIRD - North America. On his way back, Nutan Swamiji will halt in CIRD-Delhi from 04 to 06 May.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 07 Mar 2017 - The Relevance of Dāna
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    Harih Om Tat Sat. Harih Om Tat Sat.

    Today I have to do recording for Mukthisudhakaram. That will be in the evening about 6 o’clock for about two and a half to three hours, I have to sit before the camera. So I am going through the Bhagavad Gita slokas which are to be explained today. We are in the seventeenth chapter which discusses Shraddhā-Traya-Vibhāgaha.

    Man has got something called attention, attention, attention, carefulness, carefulness, concern, concern. This attention, care and concern, they are all almost together. How much attention are you going to give to any subject or any action that you are doing? When you give enough attention and you develop your own standard you will find all that you do will be of a class, a standard.

    We call somebody a perfectionist. What does it mean? Perfectionist, perfectionist. He wants to do everything well, nicely, in a very satisfying and delightful manner. The same act done by three different people will be different from one another. What is the cause of this difference, what is playing in everybody? It is the degree, quality and kind of shraddhā.

    The word ‘shraddhā’ cannot be translated in English. Nevertheless, we should explain it. So I always use two words – ‘assiduous application’. You must be able to apply your mind, apply your intelligence, apply your sensory organs like eyes, ears, hands, everything. How well can you apply, how long can you apply, how effectively can you apply? This is the difference between different degrees, qualities of shraddhā, assiduous application.

    In that connection, I was thinking about dāna. What is this dāna? There are three items which have to be incorporated in a good human life. One is yajna, another is dāna, the third is tapas. Tapas means austerities.

    What is Yajna? Anything that you do dedicated to God, as an offering to God, in remembrance and gratitude for Him is called a Yajna. Anything! You need not do a fire sacrifice, You can prostate before Him, think of Him, remember Him, chant the names of God, all these can be yajnas. Even your normal secular activities, if you to do them with a sense of surrender, offering to God, then all of them become uniformly a yajna.

    Dāna is sparing whatever you have, a part of it for the sake of others for their hearty use, in fulfillment of their needs. This dāna, generally we say “sad pātre sadhu pātre ca”. You should give it to a good man and a deserving man. Is it possible always to find a good and deserving man, a person? And if so, who will judge? Will your judgment be alright, perfect? We cannot say. So you start looking for good people and deserving people and you give. There comes a time when you stop looking for good as different from bad. “I would like to give, so I give and whosoever comes asking for it, let me give.” That is also a loftier attitude. And ultimately, without expecting any kind of a result or an outcome, whatever you feel like giving and whomever asks for it, okay. Ultimately, you must feel and say that “In everybody lives God and whatever I give is to please the Lord and to give Him the satisfaction.” Then all our rules and regulations vanish.

    I would like to emphasize that dāna is of two kinds. One is for the body. Such materials which are useful to the body, either for intake or for wearing or for living. You can gift a house, you can gift dress, you can gift food and other articles of use. So, anything that is given to the body. And in that, anna-dāna is considered supreme. Why? Every living organism has hunger. I once asked Vatsala who was a microbiologist doing her PhD program, “See, when you culture bacteria, do you give them food?”

    “Yes, they ask for food and I should give them”.

    “What food do you give?”

    “Wheat powder.” she said.

    Can you imagine? Things which cannot be seen, will be visible only before the microscope, they also have hunger and you have to feed them liberally. So, anything that has life, in order to thrive, grow and sustain itself, we have to give food. And the satisfaction that everyone gets when the hunger is appeased is uniform and the same. It is the same for an ant, a bee, a fly, a bird, an animal, a creeper, python and to the human. And everybody needs food at least once or twice in a day. This food is very, very important, very, very important. That is why anna-dāna is considered to be very supreme. Our sastras say all kinds of pāpa will be completely freed from by anna-dāna. Even killing a Brahmin is considered to be the most sinful, that Brahmahatya pāpa also will be undone.

    But don’t think that dāna stops in the bodily level and material level. There is something more important and greater needed by the human. That is knowledge. If you can gift knowledge, that is the best. India was great because there were a number of people here, especially the so-called Brahmin group. Their life was given only to knowledge. They used to study the Vedas and ancillary texts by devoting five hours minimum every day. Full five hours. They used to chant Vedas any number of times. All that they have learnt would be imprinted in the brain that whenever they want, without a syllable of change, the memory will come, and they will be able to teach the others. Our Vedas were taught through the mouth, learnt through the ear. No writing was done at all.

    What do you think of the devotion to knowledge, both in the student and in the teacher? Whenever one felt that he was competent to teach, he said, “I am going to teach. I will open my doors as to my children to all the others, seeking students seeking knowledge”. And then children used to come. And some teachers became very famous. They will teach and the students will also be permitted to move about inside the teacher’s house and family and they will do all kinds of work. Sweeping, wiping, cleaning, cutting fire wood, going to the forest, bringing fire wood, bathing the cow, milking the cow, grazing the calf, everything. So, at the end of the teaching, the students also became very good in handling life in all its aspects.

    In our Ashram we are doing both. What is meant by both? Anna-dāna and also Jnāna-dāna. Whatever I speak is knowledge giving, knowledge giving, knowledge giving. Unfortunately, the people do not know that knowledge also is gift like anna-dāna and other material dānās. They don’t know. But some people know the value of knowledge being given. There are some letters coming to me where they express their appreciation, they wonder and marvel at what we are doing.

    There are some instances in our puranas where the greatness of dāna is extolled. A family, a family extending hospitality to a stray visitor, a Brahmana. And they were a very poor family living with a meager income. Actually, it is not an income regularly earned in their own manner. First of all, he was given the food, a share which was kept for him. He said, “I am still hungry.” So the father gave his share. He said, “I am still hungry.” Then the wife gave hers. He said, “I am still hungry.” The children also started giving, one, two, three and four, their shares. He felt that this family is a unique family. They really believe in dāna and they started giving even without keeping a small portion for themselves. That was the fulfillment for the giving heart. There are many stories like this.

    You don’t say “I am giving dāna to God.” When you give something to sannyāsins, it is not dāna, it is an offering. That is why it is called pāda-kānikkai or pāda-samarpanam. In judging the pātra, the receptacle of dāna, Bhagavad Gita and other texts say that, the deserving of a man should be judged not alone by poverty. Poverty is one factor. He doesn’t have anything else to fall back upon but he must also have knowledge. Knowledge and austerity go together. Sannyāsins are a community who take up sannyāsa only for Brahma Jnana knowledge and to live a austere life. It is such people that take to alms, bhiksha. So, whatever is given to them is bhiksha. Now, if you start moving about you will find they are doing many other things also. So, after coming to know, you can decide what you will give, how much you will give and whether it should be this or that.

    Our Ashram started with my giving knowledge to the others. A sannyasin doesn’t ask for knowledge. He simply goes and stands before a good householder family and then says, “Om Namo Narayanaya, Om Namo Narayanaya.” Immediately, the housewife understands “Here is one who has come to seek my help.” Sri Krishna emphasizes that whenever a sannyāsin goes and he even seeks bhiksha that it is called bhiksha, giving him bhiksha, it is a samarpana but that samarpana is in the form of cooked food, that’s all. That bhiksha is offered and then he accepts the bhiksha. The discipline and code for him, Sri Krishna says in Srimad Bhagavatam in His last advice to Uddhava. He receives food from different families and by giving him the food and his accepting and partaking them, you know what is happening? It is very interesting to know.

    (Srimad Bhagavatam 11.7.46)

    He is actually blazing or burning off the sin done by the giving family earlier and if possible, if there is going to be further also. So, giving sannyāsin a bhiksha is bestowing the best of reward for the giver.

    Dahan-prāg-uttara-aśubham. The aśubha, inauspicious things which the householders would have gained in the past and are likely to gain in future, both of them are completely digested, dissolved and eliminated. So, a sannyāsin should always have this lofty attitude, lofty attitude. Some people come to the Ashram and then say “I would like to give some dakshina.” I used to tell publicly we don’t need any dakshina at all! You don’t give dakshina to God, you don’t give it to mahātmās also. Maximum you can do is you can make offering at His feet. That is the right attitude.

    The point I wanted to emphasize is that dāna is of material things necessary for the body. It is also knowledge necessary for the mind, intelligence. Both are equally there, simultaneously there. In the North India you will find how the industrial people or marketing people, they go there with their bags full of currency notes and they say “I would like to conduct a Bhandara, a feast and these are the items I would like to offer. Let us know what is the cost of it.” They ask the Ashram people. They may say something and they are given a direction to prepare all the items. They will be served. That there is a bhandara feast will be announced and sannyasins, so many of them will arrive. So they are all seated in their order. Mahamadaleshwar, Mandaleshawar etc. And then, while they are having their food, the people who wanted to conduct the bhandara, that Yajamāna goes and he takes money from the bag and drops it on the lap of the person, a sannyāsin who takes food. It depends upon what is the level in which each is. He may give to Mahamadaleshwar 5000 or 10000 rupees and may be 2000, 3000, 1000, 500, like that lesser and lesser for the others. What makes them do so? You know in our country, North was always more prosperous than South. In South, we have rigorous ritualistic disciplines. There, they have hearty, innocent, innocent, devotional austerity. There is a great difference. So, this Bhandara, why is it done and why is money given? See after all when you give, giving is an act and it primarily benefits the giver. The other man is only, is only, a kind of a means for the purpose. So this dāna, yajna and tapas, these are very important in human life and all of them have to be ensured, pursued and incorporated in your life.

    Harih Om Tat Sat. Jai Guru.

  • PR 04 Mar 2017 - Contemplate on the Self
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    Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

    I was wondering what I should talk this morning.

    सम्यगालोकनात्सत्यात् वासना प्रविलीयते ।
    वासनाविलये चेतः शाम्यत्यस्नेहदीपवत् ।।
    (योगवासिष्ठरामायणम् ४.३४.२८)
    samyagālokanātsatyāt vāsanā pravilīyate |
    vāsanāvilaye cetaḥ śāmyatyasnehadīpavat ||
    (Yogavāsiṣṭharāmāyaṇam 4.34.28)

    What a beautiful statement is this! People will study the subject of self-knowledge, self-knowledge, self-knowledge, self-knowledge, but what is this self knowledge? What is the effect it will bring about, both at the pursuit level and at the perfection level? Unless you start thinking ahead in this manner, you will not be able to get anywhere.

    samyagālokanātsatyāt vāsanā pravilīyate

    Suppose you try to think about, comprehend the truth. What is the truth? What is the truth? There is only one existence, one reality, one God, one Self. And that is all-pervading. If it is all-pervading, can there be a second existence? No. So it is only one, one and one. If you are thinking about this one, one, one, one, one, so that one cannot attract another, one cannot be attracted by another because there is only one. One cannot hate another because there is only one. So, you will find it is a panacea for all our mind’s distractions and problems.

    Samyag - Sufficiently well.

    Ālokanāt satyāt. You start perceiving this truth very well, very well, thinking about it, thinking about it, reflecting upon it, reflecting upon it. Then what will happen? It will produce an outcome and an effect in you. Where, in the body? No. This is a mento-intellectual science. So, it will bring about its beautiful and distinct effect on your mind. What is that effect? Vāsanā pravilīyate. The desires your mind fosters, it is not one desire, multiplicity of desires. If one desire is fulfilled, another will crop up, then a third will crop up, and you will find our mind stores quite a number of desires. It is a process of desiring, desiring, desiring, desiring, desiring. So, this situation, this habit will change.

    Samyagālokanātsatyāt vāsanā pravilīyate. Look into your mind and the mind is generally motivated by desire, ambition, greed and possessiveness. The intensity or the strength of this desireful nature of the mind will reduce drastically. The more and more you contemplate upon the singular truth, the more and more will fall your desires.

    Vāsanāvilaye cetaḥ, cetaḥ means the mind. Vāsanāvilaye means when the desires get dissolved, śāmyati asneha-dīpavat, the mind itself will settle to quietude like the flame of a lamp getting extinguished when the oil is run out. You know, it is a very simple proposition. Whenever you see such propositions which are final and absolute, easy to comprehend, what should you do? Immediately pocket it, learn it, think about it, love it, be fond of it, foster it. Then, the more and more the effort at contemplating upon, grasping, assimilating the message of oneness, the more and more it takes place, there is a direct effect on the mind. This contemplation is done by the mind. Comprehension is done by the intelligence. When they comprehend, comprehend, comprehend, automatically the desire will fall, fall, fall, fall and fall. When they fall in full, the desirefulness itself will become extinct.

    Just see this one verse. Stop talking about the self. Stop talking about God also. Only focus on this proposition.

    samyagālokanātsatyāt vāsanā pravilīyate |
    vāsanāvilaye cetaḥ śāmyatyasnehadīpavat ||

    Now this is said with regard to your mind, your inner being. Because it is said about your inner being, it applies to you in full. So, why don’t you learn it? Take it as a mantra and apply it on your mind. And every time you apply, it is like pouring drops of water into a hundred litre bottle, empty bottle. Every drop of water will start filling the bottle. In the same manner, the more and more you contemplate upon the singular nature of the truth, existence is only one, only one, only one, then this is going to be the effect. Unfortunately, people don’t know this. They will go on reading this Upanishad, that Upanishad, Bhagavad Gita, here, there, what? Where is that subtle finality from where we can pick up the practice and perfect it?

    We have got a verse which I read long back.
    चिदेव देहस्तु चिदेव लोका-
    श्चिदेव भूतानि चिदिन्द्रियाणि।
    कर्ता चिदन्तःकरणं चिदेव
    चिदेव सत्यं परमार्थरूपम्॥
    (स्वात्मप्रकाशिका १९)

    At one time, we are told repeatedly that the body is not the self. Body and self are different, different, different, different, different. And so many arguments and clarifications are brought down with a view to emphasize and drive home this truth. And we start growing. Body is useless, body is useless, soul alone is, soul alone is. You are saying this because of the body, you are understanding this because of your brain. If there is no body and no brain, where is the question of speaking about this wisdom? Ultimately, when you are able to conceive of the soul, what is the soul? It is the most subtle presence, most subtle presence, like the sky. Initially, how do you show the sky to a child or to a young mind? Look at the stars, how many are there? There is a distance between every two, so there is a gap. This gap is more than the space occupied by the stars. As I have told earlier also my audience, if all the celestial bodies were collected together and put, made into a mass-aggregate, it will be .00000000000000000001 of the total space. Why don’t you think about it? I find a lot of interest in such contemplations. So, we generally show the space as besides the celestial bodies, besides the celestial bodies. And once you have grasped the nature of space, it is unlike solid earth, fluid water, gaseous air and energial fire. It is something all-pervading, so that all-pervading idea will gradually get into you.

    Space is all-pervading, it is inter-penetrating and surrounding every solid object in the atmosphere. When you understand that, don’t you think everywhere, in everything, everything and all are nothing but space and its manifestation? Exactly like this your understanding will grow. It is not that the body is different from the soul, the soul itself is everything and the body also is itself. When you refer to the body, you are referring to a living body. If you are a living body, you tell me whether the body is important or the livingness in it is more important? So when you look at living body, what is it that you are capturing or comprehending? You are comprehending the life in it. Otherwise you will say it is a dead body. So, between the body and the presence that activates and animates it, the second is the most important. How will you define it? You will define it as interpenetrating everything, everything, everything. In that sense, body is the self. It is included in the self, it is a manifestation of the self. Senses are, everything is! So you will reach a state where self alone is, God alone is, reality alone is. No more distinction. What is there to be distinguished? In an all-pervading presence, there is no scope for a second item at all. See? This is how you have to catch the statements. Think about them and grow, grow, grow.

    Harih Om Tat Sat. Jai Guru.

  • PR 27 Feb 2017 - Importance of Satsang
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    Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

    This Ashram is an abode of spiritual wisdom. We don’t teach anything in the secular way. But we do emphasize on character, behavior and interaction. Our focus is on the person and not the things belonging to him. Our personality is consisting of an external, physical, matter-energy aggregate called the body, including its various limbs, but all of them are inert, insentient. At the same time, we are sentient, we speak, we think, we do, we design, we execute, we achieve. All these are not possible for the body alone, because it is an inert matter-energy aggregate. So, everything that we do, that we experience, even the feeling and experience that ‘I have a body, I am living in a house, there is world around me.’, all these are apprehensions, comprehensions or experiences, not of the body, experiences which the inner personality provides. That inner personality is consisting of mind, intelligence and ego. Spiritual wisdom is that which deals with only this inner personality.

    When you, namely your mind and intelligence are organized, whatever we do, you do with the body and bodily limbs will also be organized. When the mind is upset and it refuses to become better and better, your performance also will be bad and worse. I always ask a question, “Our mind is always coupled to a number of, a variety of constrictions. Every constriction constricts the mind, so we have a constricted mind. Is it better to act with a constricted mind or is it better to live with a free, relaxed and expansive mind?”

    Spirituality makes your inner personality free, light, stable and luminous. You should understand this point that everything in our life is for, by, in the inner personality. Our mind designs to do something, it makes out a shape or a procedure for it and the mind itself employs the physical organs to execute it and fulfill it. Every activity arises in the mind, is supported and sustained by the mind and is also terminated by and in the mind. Will you reflect upon this one sentence I am saying? Let the activities be gross, they are involving huge substances, but what I say, the fact, that is absolutely true, absolutely true. Everything is from the mind, by the mind, for the mind. When you have completed an act, does the body register it? Do the eyes ever say that you have completed so many acts? No, no, no. ‘Yes’ and ‘no’ are propositions of the mind. So, mind is the sole focus. This is what we emphasize here.

    In Srimad Bhagavatam, Krishna presents many legends, and one of them is called Bhikshu Gita. Bhikshu means a mendicant. There was a Brahmin who was fabulously rich and he was protecting his richness even by holding an umbrella they say, during the night. But he was very miserly. So, he would not give his riches to anybody nor allow the family members also to enjoy. Whenever something is to be spent, he will wonder why so much.

    In my poorvashrama birth place, there was one ‘X’. Whenever he used to go to a shop; he will need something like a half a kilogram of an item. You know, he will ask them the price of the quintal. “What is the price of a quintal of this item?” Then he will come to lesser quantities and finally will say, “So, the one kilogram I want. Half a kilogram I want will cost so much, is it not?”.

    “No, no, it will cost 25 paise more.” And he gets shocked, disappointed and he argues with the shopkeeper. A very famous man.

    I think we have to be very liberal. So, this man never spent the money even for the family members. Not to speak of giving somebody who asks for a loan. Which person either in the home or outside will have respect for such a person? So, he was always an object of hate for the others. But he could not protect his wealth. It was confiscated by the Raja. Part of it was robbed by robbers. Part of it was snatched by the relatives. Ultimately, he lost everything.

    But he was a Brahmin. So, he understood that destitution is though not desirable, once it is there, we should not run away. So he decided ‘I will become a mendicant.’ With a leafy umbrella, a small bag made out of cloth, he tied it, put it on the shoulder and he started walking. People recognized him and they started saying, “Then he was a rich man. He did not give anything to anybody, very selfish, very miserly. Now, this is also an imposter’s life for him. He is not a true mendicant.” So they came around him, started scolding him. But he already had an ascetic resolve. So he never said anything. Finding him un-responding, they started spiting on his face, passing urine on his head, throwing abuses. You know, even then, even then, what he said? He sang, he sang. This is called Bhikshu Gita. Please understand, this is what our country is. We are not afraid of anything. We are not afraid of poverty. In fact, we marry poverty. I am one who embraced and married poverty. And we love to do it. We cherish it even now. When all these people started teasing and all that, he finally said,

    नायं जनो मे सुखदुःखहेतुर्न देवतात्मा ग्रहकर्मकालाः।
    मनः परं कारणमामनन्ति संसारचक्रं परिवर्तयेद्यत्।।
    nāyaṁ jano me sukha-duḥkha-hetur-na devatātmā graha-karma-kālāḥ |
    manaḥ paraṁ kāraṇam-āmananti saṁsāra-cakraṁ parivartayed-yat ||
    (Śrīmad Bhāgavatam 11.23.42)

    All of you should learn this. Nāyaṁ jano me sukha-duḥkha-hetuh. None of these people is responsible for my sukha and dukha.

    Na devatātmā graha-karma-kālāḥ. Nor the super-human Gods of the sky nor one’s own self.

    Graha-karma-kālāḥ. Nor the different planets and celestial bodies like Rahu, Ketu, Saturn, Jupiter, Mercury, Venus, no, no, no.

    Karma-kālāḥ. Nor my own karma done in the past.

    Kālāḥ. Nor is time is responsible for it.

    Then what is responsible?

    manaḥ paraṁ kāraṇam-āmananti saṁsāra-cakraṁ parivartayed-yat ||

    Mind alone is the sole cause. This mind is so powerful and its potential is so stunning that it revolves the entire world. He says mano-jaya is the greatest victory for everybody. You know how much I like,

    nāyaṁ jano me sukha-duḥkha-hetur-na devatātmā graha-karma-kālāḥ |
    manaḥ paraṁ kāraṇam-āmananti saṁsāra-cakraṁ parivartayed-yat ||

    Wah! How sweet! How sweet! You don’t have to point your finger at anybody. If somebody abuses you, and abuse is to his liking, okay, let him abuse and be joyous. Why are you suffering? He is abusing. So he is the wrong doer. Let him cry and weep. Why are you borrowing his cry? Examine your mind as to whether the abuses, any one of them is right and correct. Then prostate before him saying “I am happy that you have pointed out an error in me.” and remove it. Otherwise simply laugh over it. If you cannot do it, you will lose your sleep. There will be poison in your body.

    nāyaṁ jano me sukha-duḥkha-hetur-na devatātmā graha-karma-kālāḥ |
    manaḥ paraṁ kāraṇam-āmananti saṁsāra-cakraṁ parivartayed-yat ||
    दानं स्वधर्मो नियमो यमश्च श्रुतं च कर्माणि च सद्व्रतानि ।
    सर्वे मनोनिग्रहलक्षणान्ताः परो हि योगो मनसः समाधिः ॥
    dānaṁ sva-dharmo niyamo yamaś-ca śrutaṁ ca karmāṇi ca sad-vratāni |
    sarve mano-nigraha-lakṣaṇāntāḥ paro hi yogo manasaḥ samādhiḥ ||
    (Srimad Bhagavatam 11.23.45)

    What more do you want?

    Dānaṁ sva-dharmo niyamo yamaś-ca. All these are references to different kinds of practice, discipline and austerity. Dānah, sva-dharmah, ācharanah, niyamah, many principles and practices, restraints. Yamah, deeper ones applicable to the inner being.

    Srutaṁ. A lot of spiritual learning, vedic learning.

    Karmāṇi ca sad-vratāni. Recitation of God’s names.

    Sad-vratāni. Observation, observance of different vows.

    Sarve. All these are.

    Mano-nigraha-lakṣaṇāntāḥ, they have only one objective. Touch your mind, involve your mind, restrain it, regulate it, purify it, make it holier and holier, divine and divine.

    Paro hi yogo manasaḥ samādhiḥ. And the supreme practice of austerity is manasaḥ samādhiḥ. It is the mind getting withdrawn from everything and getting immersed in its own essence. See, both of them are from Srimad Bhagavatam. Why don’t you understand this?

    Now in this Ashram you will find we explain all these subtle propositions. For you to hear, absorb, reflect upon and make true of your own inner being, inner being, inner being. Our role is to provide the exposure. Exposure is an interaction between you and me. But rumination, reflection and introspection have to be done by you alone. Nobody else can help. That manana part is greatly missing, miserably. That is why I want you learn poetry, because it is poetry I am able to remember. And that poetry which is half music, that is very delightful.

    शिशुर्वेत्ति पशुर्वेत्ति वेत्ति गानरसं फणी।

    Even the cows, our crops, if you play good music, it seems the paddy, flowers and fruits of the paddy stem, they start swinging.

    शिशुर्वेत्ति पशुर्वेत्ति वेत्ति गानरसं फणी। Even the cobras, snakes, they like it.

    But the jnana, you have to think, think.

    nāyaṁ jano me sukha-duḥkha-hetur-na devatātmā graha-karma-kālāḥ |
    manaḥ paraṁ kāraṇam-āmananti saṁsāra-cakraṁ parivartayed-yat ||

    It is one’s own mind that turns and revolves the entire world for you. Wah! So, which is superior? The world or the mind? The mind is superior. Our ashram is one where we provide this kind of an exposure. What we speak is absolutely knowledge and knowledge alone. And we are using different texts so that there will be a consistency. Suppose I start speaking from myself, then myself and perhaps my teachings, writings etc. may become popular. That is not what we want. We already have the treasure of wisdom and we are referring everything to it and then presenting so that there will be something static to remain. And how many countless millennia have passed? We have preserved them, cherished them. Not that we have kept the books in our bookshelves. We have read, understood and we have practiced. And in the practice level, you will find this kind of a session is important.

    So, our Ashram is a knowledge-oriented Ashram, knowledge-oriented. We don’t want you to sing and dance. No. You can dance but very gently and nicely. You should not lift your foot more than two are three inches from the ground, not jump. I also dance rarely, once or twice in a year. But it is a question of enriching yourself by wisdom. Enrich your being. Every day should be a day of enrichment. Every day should be a day of enriching activity from you, enriching contribution to the society and the world, and you should get more and more refined, refined and refined and there is a way of achieving it.

    Harih Om Tat Sat. 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

  • 024 - Dharmam Bhajasva - Live the Life of a True Devotee

    Always be dedicated to the dharma of devotion, disregarding all other common worldly codes of behaviour. Serve the Wise and Noble, eliminating worldly desires. Getting rid of the thoughts of others’ imperfections or virtues, drink to heart’s content the nectar of words of service to the Lord.

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  • 054 - Dhairyam Yasya - Develop Virtues and be Fearless

    A Yogi for whom composure is his father, forbearance his mother, calmness of mind his wife, truth his son, compassion his sister, control of mind his brother, and for whom this earth is the bed, the directions the attire and the nectarine knowledge the food – for whom all these are members of his family, tell me O friend, from what would such a Yogi fear?

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  • 085 - Na Rodhayati - Association of Saints to Uproot Worldliness

    The mind, which runs behind perishable worldly affairs, must turn to God if one wants to attain unbroken peace in life. A person, who is devoted to God, wants to feel His presence every moment. But, unfortunately, he finds that although he worships God following the various injunctions of the scriptures, undergoes several austerities, he is not able to bind God to his heart

    Read More ...