"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 15 Mar 2017 - An Analysis of Meditation
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

    What I propose to speak today, I might have spoken earlier also. But nobody from the inmates has come and told me, “Swamiji, the message you conveyed is very, very subtle but I have understood it and this is the way it reacts with me.” As long as they don’t say, what am I to conclude? They have not been able to understand it, place it properly, assess it. Our mind is the sole focus in spiritual life. In meditation also, it is not upon what or whom you meditate but the meditating mind that becomes important. The meditating mind is important. So far as the mind is concerned, it has got only two positions, either it will be thinking variously or it will be free from thoughts. If it is not free from thoughts, it should be free from the non-thought aspects of our life.

    Either the mind is thoughtful or the mind is thought free. In between, there cannot be a position. Now this thoughtfulness is what we call the wakeful mind and I would like to analyze it in this manner. What is that? Either it will go into a state of stupor or it will be getting distracted. I don’t know whether you understand when I say this. When you meditate, you will enter into something like jada samadhi and people think that “I have escaped from thoughts, escaped from mind, escaped from the world and this is the best.” When will the delusion go? Maybe it will not go or maybe sometime it will go. That is why we are supposed to be guided by the scriptures and also led by the scripture exponents. These verses which I am going to recite, I noticed them first in Gaudapadakarika of Mandukya Upanishad.

    यदा न लीयते चित्तं न च विक्षिप्यते पुनः।
    अनिङ्गनमनाभासं निष्पन्नं ब्रह्म तत्तदा।।
    Yadā na līyate chittam na cha vikshipyate punaḥ |
    Aninganam-anābhāsam nishpannam brahma tat-tadā ||
    (Gaudapada Karika 3.1.46)

    Yadā na līyate chittam - When you sit for meditation, suppose for any known or unknown reason, the mind forgets everything, and enters into a state of stupor, “I did not know anything. My meditation was very deep.” You will say this when you wake up.

    Yadā na līyate chittam - when then the mind is not going to be dissolved.

    Na cha vikshipyate punaḥ - then they will have to search and find out whether the mind is getting into a sunkenness or it is getting distracted. Distraction means thoughts not of your choice, thoughts relating to the past, present and future.

    Yadā na līyate chittam - when the mind is not going to anything whatsoever, it simply undergoes a sunkenness.

    Na cha vikshipyate punaḥ - or it does not get distracted, some kind of different thoughts come which try to drag you, when both these conditions are not there.

    Yadā na līyate chittam - your mind becomes dissolved to such an extent that you don’t know what to do. It is making your wisdom as well as the whole of your life and activities impossible. Similarly, if the laya does not take place, the next or the alternate will be vikshepa, distraction. He says distraction also is not there, laya also is not there. When there is no laya and there is no vikshepa, this is what you have to aim at and get. Aninganam-anābhāsam. It should be without any thought, memory or concern. When the mind does not sleep off and does not get distracted, when both are avoided, you reach a ‘Yadā na līyate chittam na cha vikshipyate punaḥ’. Then what will the mind do?

    Aninganam - It has no kind of movement or vibration.

    Anābhāsam - it does not produce anything like dream, illusory objects also. It is free from the wakeful effects and free equally from the dream effects. Then, mark the words, nishpannam brahma tat-tadā. Tadā brahma nishpannam, When both distraction and dissolution keep away, the only outcome will be Brahma-prāpthi. You know why I am stopping? Because I want you to absorb this. Brahma-prāpthi, yes. When? When the mind does not sink or slip off and the mind is not distracted by any thought process. When both are not there, it is Brahma-prāpthi, he says.

    Aninganam-anābhāsam, without any movement or vibration, without any illusory reflection., nishpannam brahma tat-tadā. Tad Brahma tadā nishpannam. That time, you can be said to have got Brahman. Then what is the talk about so many jeevas, so many janmas coming, going, doing good things, bad things, then as happened to Pareekshit? What is all this? Nishpannam brahma tat-tadā. Then he says,

    न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः ।
    न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ ३२ ॥
    Na nirodho na chotpattih na baddho na cha sādhakah |
    Na mumukshur-na vai mukta ityeshā paramārthatā ||
    (Gaudapada Karika 2.1.32)

    What does it mean? Na nirodho - There is nothing like dissolution of the world. The world itself is something like a display as in dream. Do you have to destroy the world objects, the dream objects. Do the dream objects occupy any space from within your body?

    Na nirodhah. There is no dissolution.

    Nachothpathi , there is no emergence or uthpathi. Na baddho, there is none bound. Na cha sādhakah, there is nobody called sadhaka who is doing sadhana for attaining Brahman.

    न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः।
    न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता॥

    There is nobody aspiring for liberation. Liberation from what? Who wants it? To whom can it be related? Na baddho na cha sādhakah. In that case, I am not bound and I need not be a sadhaka to gain liberation.Then what is all this? Take a picture and show it to people.

    Na mumukshur-na vai mukta - Because there is no real existence, there is no real bondage. There is no necessity for freedom also. Na mumukshur-na vai mukta - There is nobody yearning for liberation nor is one liberated.

    Ithi eshā paramārthatā. This is the supreme truth.

    Why I said this? Particularly because I was remembering ‘X’ Don’t ask questions like , “My mind, my mind, I am getting my joy, previously I used to get, now I don’t get.” See when I read it, when I was very young in my twenties, I never questioned this statement. I was thinking, “Oh! This is the last truth and somebody says it is so. Then I must also be able to realize it and say.” These verses are in Upanishads, but Gaudapādakārika contains them, and kārika is written by Sankaracharya’s Guru’s Guru, Gaudapāda. I think Gaudapāda as well as Sankara, both of them were contemporaries. When I read these verses, when I was young in Calcutta, you know I felt that it was a great illumination. It was a great enlightenment!

    Once it enlightens you, what will you do? You will try to confirm, reconfirm, intensify, satisfy the so-called seeking. So I particularly wanted ‘X’ to understand that when there is absorption while meditation, do not disturb it at all. As long as the mind is there, the world is there. When the mind subsides, the world also subsides. When it comes back, then you can do a little thinking if necessary. But if the manner in which I look at initiates and the possible or desirable progress for them, I cannot contribute to the view of all that I have said now.

    Harih Om Tat Sat. Jai Guru.

  • PR 14 Mar 2017 - Spiritual Initiation
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    You know that in our Vicharasetu English magazine, there is a serial running called ‘Science of Inner Redemption’. I am writing a condensed version of the Nirvana Prakarana of Yogavasishta Ramayana. It is a very lofty subject and a lofty writing. In a way, I am happy that there are some readers who take to them in a very wholesome and effective manner. The articles touch them in their heart and they make them think quite deeply into the presentation and what is suggested as the goal.

    I don’t think it is easy to write on Yogavasishta Ramayana. First of all, the subject should appeal to oneself. Then there must be sufficient competence to deal with it. But besides all these things, if the writing has to become really inspiring and wholesome, one must have his own direct experience of what he writes about. I write only what is within my experience. I never speak nor write anything besides these. At one point of time, I have written about it in a recent article about the word “desika”.

    Desika is actually a very refined epithet for the spiritual teacher. Who is a desika?

    दर्शनात्स्पर्शनाच्छब्दात्कृपया शिष्यदेहके ।
    जनयेद्यः समावेशं शांभवं स हि देशिकः ।।
    darshanātsparshanācchabdātkrpayā shishyadehake |
    janayedyah samāvesham shāmbhavam sa hi deshikaḥ ||
    (Yogavasishta Ramayanam,
    Nirvana Prakarana Poorvardham 6.128.61)

    Spiritual teachers are of very different levels and different kinds. Their experiential merit will differ widely. Their competence and aptitude to discuss the subject, answer the questions raised by multiple seekers from their different standpoints, all these are very, very different. There are three types of deeksha in spirituality. One is called āṇava, the second is called śāktha and the third is called śāmbava.

    The āṇava deeksha is one where one is given a mantra and he is asked to go on chanting it. In Kalisantharanopanishad, it is said, I am told, that

    Hare Rama Hare Rama Rama Rama Hare Hare
    Hare Krishna Hare Krishna Krishna Krishna Hare Hare.

    It is 16 names of the Lord. If this mantra is recited 45 crores of times, one will get God realization and liberation. When I was sitting to calculate how much time it will take, when somebody takes to it very assiduously, I think it will take about 30 to 40 years. It is just like our Valmiki, Ratnakara who went on chanting ‘Rama Rama Rama Rama’. He became a Maharshi.

    So, a mantra is given. Its effect is supposed to be like this. Ants go on crawling on a rock. If they crawl every time in a different line, there will be no impression at all. If they start crawling over the same line, then you will find after some time, I cannot say whether it is after months or years, there will be a clear dent line there. Imagine the weight of the ant and the solid and heavy nature, density of the rock. In spite of it, there becomes a dent. This is the way the āṇava deeksha works.

    Here is a mantra, you go on chanting, only chanting, they don’t say anything else. But the mantra can be used not merely for chanting, to get into your mind, penetrate into the further layers and ultimately reach at the soul. But nothing like this is told.

    In the śāktha form of initiation, some experience is generated in the body like a thrill or something like a sensation. That is what they refer to as Kundalini Prabhoda and all that. Once that sensation is generated, creates exhilaration and the seeker starts believing that there is something within the body other than the body. I know of people who go on enjoying this kind of a sensation. And they have been enjoying for years and I find no difference in their seeking.

    The śāmbava is the highest of all forms of deekshas and there, the deśika, the one who is able to do it, he creates a kind of a spiritual influence and vibration in the seeker. How does he generate it?

    Darshanāt sparshanāt sabdāt

    Whenever a knower of truth looks at you, his look is only from the knowledge level. You can say it is a self-realisational look proceeding from one and that look also graces you for a similar knowledge. I don’t think anybody else will be able to glance you or glimpse you like this. When you prostrate before me or even talk to me, what is it that I have in my mind? I can only think that you must also have your inner spiritual peace, fulfillment, dispassion should grow, viveka, discrimination should grow, mind should become pure, intelligence should become clear, heart should become innocent. These are the feelings and motivations, any knower of truth will have whenever he looks at anybody, even about the world. This itself is a very special and unique influence, blessing.

    Then you have sparsana, sometimes he may touch you, touch your head, bless you or pat you. Then the third is sabdhāt. The word ‘sabdha’ means what? Whatever he speaks. What will he speak? He will always speak like scriptures. The scriptures are the speech of the knowers of truth in whatever form the scriptures are. So, he will start telling you only about the scriptural propositions and all of them are veering around one central point – That you carry the centre of the whole universe whose circumference is nowhere. You are the centre. The ‘I’ is a reference to it. The ‘I’ is immortal, unaffected. All the rest is mortal and affected. Through all his words, he will only convey the presence of the soul, the need for realizing it, and what are the qualities and embellishments you must have in order to realize this truth. What is sadhana and what is non-sadhana, asādhana, always he will be speaking about it. Then he will chant omkara in a very, very effective manner. ‘Om’ very effectively.

    Darshanāt sparshanāt sabdāt. By one or more of these means, he has to generate a kind of a spiritual inspiration in you. There can be inspiration, patriotic inspiration, filial inspiration, marital inspiration, brotherly inspiration. But this is spiritual inspiration. This inspiration comes from the spirit, no doubt. And it also spiritualizes you to become a better and better seeker. And the deeksha he will give will be such that he will not take you to formalities. ‘Do this puja, do that puja sit here, go there, Mahalakshmi is this, Tripurasundari is another, Parvathy is another, practice Srividya.’, nothing like that. The Mahāvākyās of our Upanishads, Vedas will be his message. What is Mahāvākya?

    प्रज्ञानं ब्रह्म
    अहं ब्रह्मास्मि
    अयमात्मा ब्रह्म
    सर्वं खल्विदं ब्रह्म

    These are the summary messages of the Vedas. So, he will always be speaking on their basis. You don’t have to search, you don’t have to go, you don’t have to seek. Understand what you are, what were you when you slept, when you sleep and what are you when you wake up. Is it not you who woke up? Who was in wakefulness and who was in sleep? You only know about the wakeful ‘you’. Understand the sleeping ‘you’, the dreaming ‘you’. When these are properly heard, you will find they transform people miraculously.

    न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः ।
    (Kaivalyopanishad 1.3)
    उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत ।
    क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ।।
    (Kathopanishad 1.3.14)

    These are the great statements of our Upanishads.

    वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगाद्‌ यतयः शुद्धसत्त्वाः।

    You should determine the object of your life, the pursuit of your life on the basis of the knowledge given by Vedanta vijnāna sunischitārtāh, the knowledge provided by the Upanishads. So, there will be a lot of inspiration, divinity, spirituality, the other-worldliness, wholesomeness in whatever he talks. His personal life will be like that. Now, by darsana, sparsana and shabdha, he always tries to generate this spiritual vibrational inspiration in the seeker. Normally you use your body only to interact with the objects through the senses. Maximum you think, maximum you reflect upon. But all of them are the external gross objects. Here, it is absolutely different.

    My dear seeker, contemplate upon the pre-first presence from where thoughts arise, emotions arise, questions arise, enquiries arise. This is something very, very rare. And there are people who feel chocked in thrills and horripilation. Different types of exhilarations will be had. The truth he conveys will be the last truth. There is nothing beyond it, nothing beyond the last truth, last truth.

    ब्रह्म तत्त्वमसि भावयात्मनि॥
    (Vivekachudamani 254)

    It is not like Gods, Rama, Krishna, Balarama, Devi, Deva, Vishnu, Siva, Brahma, none of these. Simply get into the bottommost layer of your personality, extract the soul from the body. This will be his message. Now, anybody who is able to give this kind of a śāmbava deeksha, he is called deshika.

    darshanātsparshanācchabdātkrpayā shishyadehake |
    janayedyah samāvesham shāmbhavam sa hi deshikaḥ ||

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 13 Mar 2017 - Assimilate Interactional Outcomes
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Today I thought I would tell you something about a practice which really means the whole of your spiritual sadhana, Vedantic pursuit. Our life is a constant interaction between the senses which are on our body and the objects which are around the senses. The objects are variable and our interactions also therefore become variable. It is not because the senses vary, they remain constant. In any multiplication, if one figure changes, the whole outcome changes.

    All the objects can be classified into persons, places and events. Our senses interact with persons, whether they are at home, in the office or in the society. It interacts with difference places, home is a place, office is another place. Suppose you get into a public vehicle, it is another place, market is another. And then, different types of events, it maybe the birth of a child, marriage of a child, death of an elderly person, some calamity in the neighbors’ house. Let it be anything. It is an event. So, we have to interact with persons, places and events. All the objects fall into these three categories.

    The interactions are proceeding from us. And the interactional effects or outcomes also are produced in us by the same mind. Because before the interactions, during the interactions, after the interactions, at every point of time, mind is the sole factor to begin the exercise with or from, you are at an advantage. When as a result of mind’s own interactions employing the senses with the objects of the world, when the mind’s interactions using the senses with the objects, they themselves are creating difficult outcomes, you tell me, what is this outcome?

    Interactions are triggered by the mind. They are also resting upon the mind and the reactions also are another set of murmurs from the mind. So, the mind has to take note of its own interaction and its own reactions. There is nothing called outside reaction belonging to another person, a second person. Once you know the mind has to assimilate mind’s own reactions, the story becomes different. Mind produces a number of thoughts, dissolves them. Some thoughts produce emotion - likes or dislike or fear. Cannot the water enable its flow as a river? Cannot the water allow its rising in the form of vapour? Will it not allow itself to be cooled and shed?

    When you know that the mind alone is interacting, guiding the interaction, subsisting the effects etc. the whole process falls on one specific ground, that is the mind. Cannot the mind assimilate its own reactions and outcomes? So many thoughts surge forth in our mind and they subside in the mind. In the same manner, this assimilation is not something new. You know about it only now. When there is a hurricane or a cyclone, it is a violent movement, blowing of the wind. Actually, nothing happens to the wind by that. Similarly, nothing will happen to your mind by any extent of thinking, any extent of action, any extent of reactions. So, allow all these things to be and see what happens.

    So, you have to assimilate the outcomes of your own mind’s interactions. When you are able to assimilate, it instantly becomes an enrichment, a beautiful addition which makes your mind and its capacity better, better and better. This assimilation process is optional. There are many people who refuse to learn from life. Historians have a complaint – The trouble with history is that it is never valued and taken as a guide. Every time something is assimilated, it enriches the mind and it increases the capacity, the potential to interact with difficult factors later.

    So, my statement to you today will be that you should consider all aspects of your life and activities as enabling and empowering you to do sadhana. Sometimes you meditate. It is necessary and helpful. But as you meditate, you must also remain absorbed. And after absorption, you should be able to again employ your mind and intelligence and remain unaffected. That portion is called to be a jeevanmukta. You feel freedom while you remain in the world and you are active.

    So, this assimilation - what should you assimilate? You should assimilate the outcomes of interactions understanding that the interactions were originated by the mind, they are subsisting on the mind and now we can dissolve them in the mind. I don’t think anything else is sadhana. The sadhana is always to embellish or ornament your mind, make it more and more vigorous. You will not be able to do it unless you spend time. ‘What did Swamiji say? He said interactions start from the mind, is it so? Do I have any other answer to find or offer? He also said while the interactions go on, they are subsisting on the mind. Is it true? I feel that all interactions are physical but Swamiji says that this feeling that all interactions are taking place from me, it has to be stabilized and it should guide your life and further interactions.’ That is why the great shanti mantra is there.

     पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते।
    पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥ 
    Om pūrṇam-adaḥ pūrṇam-idam pūrṇāt-pūrṇam-udacyate
    Pūrṇasya pūrṇam-ādāya pūrṇam-evāvaśiṣyate ||
    (Shanti Mantra)

    Everything is complete and full. You cannot take away the fullness, oneness. So, I think you should listen to these things, work on them, assimilate them, make sure that they are enriching you and go if at all, as an enriched person, empowered person and it is possible. Sky is the limit. 

    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

  • 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.

    Read More ...

  • 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.

    Read More ...

  • 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.

    Read More ...