Swamiji's Teachings
The purpose of Human Existence
Svamiji teaches that the goal of human life is to Realize the souls oneness with the Divine. He teaches that spiritual realization is not an intellectual understanding, but direct experiential Jnana (Knowing) of the consciousness pervading all things. All things are moving toward the full manifestation of the latent Divinity within.
Everything and every event is in perfect harmony with the benevolent will of the Lord. People choose, however, to judge these events as “bad” due to ignorance. By their own judgment and attachment people condemn themselves to suffer. This binds them to ignorance and turns them against the Divine which is perfect in all things. Those who seek to see the Lord's blessing in the course of all things open themselves to endless opportunities for growth and success; they embrace the Divinity in all and open eventually to their own Divine capacity. Everything in the world contains a spark of the Divine creator including each human soul. Humans are unique, however, in their ability to realize and utilize this Divine Shakti (spirit / power) for the advancement of peace and prosperity for all. By developing an attitude of selfless-service empowered by compassion, humility, and devotion, humans transcend the bonds of material existence and inherit sovereignty and all Divine attributes. By disassociating from the false perceptions of ownership and separate existence, they become filled with experience of the Reality of the union of all things. For this realization, people must cultivate spiritual dispassion and steadiness of mind which remains peaceful despite the many ups and downs of life. When the mind is trained to be unaffected by the perception of personal pleasure and pain, ananda (transcendent bliss) is attained. This bliss that is held by that Siddha (master of reality) becomes a light for all the world. That attainment is the highest fulfillment of the scriptures; it is the destiny that all is progressing toward; and it is the greatest accomplishment possible for humanity. Realization is possible only by offering the individual will to the Divine will. The individual will arises from the mind's confusion as it responds to the experiences of the senses with fear, attachment, and judgement. This leads to selfish actions which perpetuate and deepen the bonds of delusion upon the soul which does not see that the true source of its pain is the apparent (though not actual) separation from its Divine source. The Divine will works selflessly for the highest good of all creatures. Its nature is always peaceful and knows no sorrows. This is not abandoning one's nature (each realized Saint has had a very different personality), but overcoming one's attachments and faults for the enactment of the individual soul's highest potential. The Scriptures Teach: “ahamasmi prathamajaa Rtasya . puurvam devebhyo amRtasya naa bhaayi . yo maa dadaati sa ideva maa vaaH . aham-annam-annam-adantamaa-dmi . aham vishvam bhuvana-mabhya-bhavaam . suvarna jyotiH ." "I am the First-born; the standard of Divine Truth; I exist before the Gods. I am the womb of immortality. He who gives me away; he alone preserves me. I (who am food) devour the consumer of food. I am the Divine golden Light which shines in the Sun.” - Taittiriya Upanishat |
Video Talk: On Spiritual Initiation
For other Specific Teachings
select from the following list: Video Teachings Audio Teachings Written Teachings Teachings for Disciples Sannyas (Reunciation) Yama and Niyama (Restraints and Observances) Mantra Teachings Ayurveda Teachings Swamiji's Books 
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Suffering and the Nature of the Individual Soul
Swamiji teaches that the source of sorrow is the self-serving desires that arise from the illusion of duality. Disease, poverty, accidents, injuries, and even societal tragedies are caused by people's lack of sensitivity (to the nature of themselves and others) and their acts of violence and intolerance toward the world of God's creation. The aatman (the True Divine Self) is not bound by the delusion of separation. The Self remains in a state of transcendent bliss and experiences itself to dwell within all things. The aatman does not associate with any particular qualities of human nature. It has no limiting sense of ownership or identity. It is eternal and fears no demise. It is satisfied by the experience of the pure being which pervades all things. The jiiva (embodied soul) associates with the objects of the five senses. When this association is clouded by intellectual and emotional judgments, the jiiva suffers with the fluctuations of the material world. It identifies itself by the experiences of the senses and intellect. It remains bound by its desires and seeks vainly to control its experiences. Because it relies upon external things for satisfaction it becomes pleased and troubled as the external things come and go from its scope of perception. This is made evident by the fact that people often suffer over loss which is not actual but only perceived. A man might suffer just as much to only hear that his wife has expired as he would if she had actually expired. In this light it is clear that the goal of human existence is to ease pain and suffering for themselves and for humanity by seeking internal fulfillment which comes only with knowledge of the True Self concealed within the layers of thoughts, beliefs, feelings, and perceptions.
The jiiva serves (itself without knowledge of itself), and deepens the sense of separation from the Lord. Embodied souls associate with their beliefs and feelings about the world. For example, if a man thinks that he is stupid he may limit himself in many unproductive ways. He may act stupid and avoid attempting all actions which could upset his low expectations for himself. Many scientific studies have indicated that there are many things which can be done to increase intellectual capacities (including hearing Sanskrit mantras). The person who acts in a stupid way, because he believes himself to be stupid will not work to increase his intellectual achievements. He will suffer according to his own perceived limitations but because of his inaction which arises from the delusion of free will. The free will of the ahamkara (the ego of the separate self) seeks only to preserve its own delusion. It keeps itself bound by its nature and its actions. It feels the pains of separation and seeks God outside itself. It prays to the sky and views the Lord as a distant mystery.
“aham rudraaya dhanuraa-tanomi brahma-dvishhe sharave hantavaa u . aham janaaya samadam kRnomyahaM dyaavaa-pRthivii aa vivesha .."
"I am the bow of Rudra (the Divine Destroyer) which destroys all. I am the power of destruction that destroys the human condition. Throughout the world, I save the people from sorrow. I pervade the Earth and Heavens. I rise within the hearts of men, who also pervade the Universe and bear my power of protection and creation.”
- Devii Suuktam: Rikveda Samhita 10.125.6
The jiiva serves (itself without knowledge of itself), and deepens the sense of separation from the Lord. Embodied souls associate with their beliefs and feelings about the world. For example, if a man thinks that he is stupid he may limit himself in many unproductive ways. He may act stupid and avoid attempting all actions which could upset his low expectations for himself. Many scientific studies have indicated that there are many things which can be done to increase intellectual capacities (including hearing Sanskrit mantras). The person who acts in a stupid way, because he believes himself to be stupid will not work to increase his intellectual achievements. He will suffer according to his own perceived limitations but because of his inaction which arises from the delusion of free will. The free will of the ahamkara (the ego of the separate self) seeks only to preserve its own delusion. It keeps itself bound by its nature and its actions. It feels the pains of separation and seeks God outside itself. It prays to the sky and views the Lord as a distant mystery.
“aham rudraaya dhanuraa-tanomi brahma-dvishhe sharave hantavaa u . aham janaaya samadam kRnomyahaM dyaavaa-pRthivii aa vivesha .."
"I am the bow of Rudra (the Divine Destroyer) which destroys all. I am the power of destruction that destroys the human condition. Throughout the world, I save the people from sorrow. I pervade the Earth and Heavens. I rise within the hearts of men, who also pervade the Universe and bear my power of protection and creation.”
- Devii Suuktam: Rikveda Samhita 10.125.6
The Nature of the Lord
The jiiva is in reality united with Shiva (the Lord). It's true nature pervades the world, and stands apart from all things with limitless power and satisfaction. Every capacity of God (the creator, preserver and destroyer of all) is latent within all things. In the cave of the heart, there is boundless bliss, omniscient wisdom, and omnipotent strength. This Divine nature is awakened by the saadhana (spiritual striving) that leads the consciousness toward the divine quality of Prema (Pure Love). Though qualities of Divinity manifest in those who practice spiritual austerities, the individual soul is never truly separate from the Lord. This is why we say that humans realize God and not that they become God. For the seeker who is bound by the stains of their cruel and selfish deeds, the Lord serves as a Loving Mother working constantly and diligently to free children from the suffering of their own creation. As they work to purify themselves and to bow their will humbly at her Holy feet they come closer to Her Divine qualities. When the stains of their actions have been completely burned by the intensity of their Love for Her, then Her nature is all that remains in their human hearts. They serve the world selflessly and bring light to the world as living human emanations of Her glory.
“Shiva sarvagatam prema param satyam parah shivah
God Shiva is immanent love and transcendent reality”
“Shiva sarvagatam prema param satyam parah shivah
God Shiva is immanent love and transcendent reality”
Methods for Spiritual Awakening
Swamiji emphasizes realization of God within all by the spiritual austerity of sannyas (renunciation). The term “sannyas” has been widely misunderstood as repression of material urges, but repression will not lead to lasting or meaningful spiritual development. Spiritual renunciation does not denote the denial of any aspect of humanity, but rather the perfect acceptance of all qualities in the natural world. Sannyas is translated to mean "throwing down" and wrongly interpreted by many to constitute the physical action of self denial. True renunciation arises from the acceptance of the Divine self and the recognition of Divinity within all individual attributes of God's perfect creation. Sannyas could also be translated in another way. The Sanskrit root "Sam" means "without passion" and "Nyaasa" means "consignment to the mind." True sannyas is not a physical practice of abandonment but a pure, nonjudgmental acceptance of Divine Nature which is manifest in all nature. Spiritual attainment can not be had by the mere “throwing down” of things of the world. It must rise of its own accord as a natural result of association with the Divine in all circumstances. The soul does not progress toward the Lord by the denouncement of the Lord's perfect world, but instead by focusing the desires on Divinity. The soul experiences Divinity by practicing acts of bhakti (devotion), upaasanaa (service), puujaa (worship), pathana (study), dhyaana (contemplation), daana (charity), and kaarunya (compassion). These actions purify the consciousness from the stains of ignorance arising from the misperception of duality. When the Love of God is strong, the Lords grace will cleanse the consciousness from all avidya (misperception). It is natural for the Soul who is pure to Love and serve even those enemies who wish to kill him. When a spirit of compassion for all creatures and a constant practice of spiritual service to humanity is cultivated through saadhana the soul will then abide in its natural state of perpetual fulfillment. When the soul is motivated by pure Love, other desires drop away like ripe fruit from the vine. When the instinctive desires and sorrows of the mind have been stilled by practice then the Divine Light will shine radiantly from within the stillness of the heart.
Though there are many who dress in robes and carry out practices of spiritual austerity, there are few who have mastered the practice of renunciation. The sannyaasi is a Swami (Master) of all things, because he is a master of his body, mind, and intellect. When his karmas (action) are subdued by the constant dissociation from the sense of ownership and separation, he gains knowledge of the interconnectedness of all things. Such a master possesses power to control the elements of nature as effortlessly as he moves his hand. Nature, the elements, and the planets verily bow to his will, because his will has become merged with Divine iccha (will). Whatever word that Master speaks shall be fulfilled, because all of the power of creation, preservation, and destruction is awakened within his speech. The Swami is not a master because he has sought or gained some control of the world, but because he has risen beyond the world by developing perfect santosha (contentment) and aavaanam (acceptance / bowing). The constant detachment from doer-ship skews awareness from the limiting capacities of the material realm and unites the soul with Divine iccha (will). There are no bonds to the power at the command of such a lofty Master. This Divine capacity dwells in the hearts of yogis and saadhus and in householders. It is realized by the practice of honoring one's dharma (duty and obligations).
The consciousness of the accomplished yogi seeks always and only to associate with the Lord- though that yogi remains in the world. He eats food for the body and continues work in the physical world. The material pleasure and pains have no bearing upon his consciousness though, because his identity remains apart dwelling in a state of internalized bliss. For him, each moment contains absolute fulfillment. Such is his state of transcendent bliss, that no worldly temptation or torment has any power to sway his impervious, blissful state. His inner nature has been transformed and he himself transforms the world. That master walks in the world as a manifestation of Divine Light. His experience of the world is complete.
Though there are many who dress in robes and carry out practices of spiritual austerity, there are few who have mastered the practice of renunciation. The sannyaasi is a Swami (Master) of all things, because he is a master of his body, mind, and intellect. When his karmas (action) are subdued by the constant dissociation from the sense of ownership and separation, he gains knowledge of the interconnectedness of all things. Such a master possesses power to control the elements of nature as effortlessly as he moves his hand. Nature, the elements, and the planets verily bow to his will, because his will has become merged with Divine iccha (will). Whatever word that Master speaks shall be fulfilled, because all of the power of creation, preservation, and destruction is awakened within his speech. The Swami is not a master because he has sought or gained some control of the world, but because he has risen beyond the world by developing perfect santosha (contentment) and aavaanam (acceptance / bowing). The constant detachment from doer-ship skews awareness from the limiting capacities of the material realm and unites the soul with Divine iccha (will). There are no bonds to the power at the command of such a lofty Master. This Divine capacity dwells in the hearts of yogis and saadhus and in householders. It is realized by the practice of honoring one's dharma (duty and obligations).
The consciousness of the accomplished yogi seeks always and only to associate with the Lord- though that yogi remains in the world. He eats food for the body and continues work in the physical world. The material pleasure and pains have no bearing upon his consciousness though, because his identity remains apart dwelling in a state of internalized bliss. For him, each moment contains absolute fulfillment. Such is his state of transcendent bliss, that no worldly temptation or torment has any power to sway his impervious, blissful state. His inner nature has been transformed and he himself transforms the world. That master walks in the world as a manifestation of Divine Light. His experience of the world is complete.
