divya jyothi aug 2013

From the editors desk

I n s i d e t h i s i s s ue :

Prabhuji Speaks 3

Panchadasi - Tatva Viveka

5

Patanjali Yoga Sutra 7

Swetaswara Upani-shad Bhavadhare

9

LADS - Introduction 22

Prabhuji’s articles in Bodhi Vruksha

23

Sanatana Dharma 27

Mundaka Upanishad 29

Sakshibhavada Adhbutagalu

31

Spirituality at School 36

Lalitha Sahasranama 37

Soundarya Lahari 38

Page 3 40

Yogasana 41

Divya Jyothi A U G 2 0 1 3 I S S U E 2 0

Hari Om. What we think, we create. What we feel we attract. What we imagine we become. You made us think in a new way, you created the desire for peace in us. You made us feel the inner peace in us, you became the inner peace in us and we were attracted towards you like the iron to the magnet. You made us imagine the reality of our true nature and we suc-ceeded in being it. Your love and compassion has turned towards the newer present ones. You want to do something to transform them; you are reawakening them in a new way. You are making them be aware of their true nature through Metamorphosis. Knowledge and metamorphosis are one and same, are like body and soul. Dropping the guilt, regret and suffering in life, shackles of the past is death. Dropping the conditions, limited beliefs is life, shackles of limitations is death. Dropping the fear and anxi-ety is life, shackles of uncertain future is death. Your love towards the newer present is the new birth for them to discover and design the destiny. You are script for the newer present for them to discover the power of successful thoughts. You are the mastermind for the newer present for them to master their life by discovering the power of mind. Discovering the pow-er of now is life, shackles of past and future is death. You are the art of healing for the newer present helping them to discover the power energy. Discovering the power of syner-gy is life, shackles of boundaries is death. You are the navigator for the newer present for them to discover and sail through the journey of life. You are the power of intention for the newer present for crossing the hurdles. You are the power of action for the newer present for them to learn the art of stress free life. You are the science of spirituality for the newer present for them to learn the nature of quantum reality and self. You are power of detach-ment for the newer present for them to break the shackles that bind them. You are the pow-er of synchronicity for the newer present for them to learn the art of romance with the exist-ence. They discover that you are the Divine in them, life of love and compassion, wisdom and enlightenment. The newer present will discover that you are source of metamorphosis in them and they contemplate on you Gurudeva ‘THE LIVING REALITY’. This month we are celebrating the presentation on "Metamorphosis - for a Newer You", new course designed for the Modern Generation by Pujaneya Prabhuji. We are also celebrat-ing Krishna Janmashtami and the teachings of Aurobindo (his quotes are featured in this edition) and Prabhupada. - In Guruseva

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D i v y a J y o t h i

Prabhuji Speaks - Journey into consciousness

The beautiful prayer – “Asatoma Sadgamaya, Tamasoma Jyothirgamaya, Mratyorma amritam gamaya” - from untruth to Truth, from darkness to light, from death to immortality. This is journey of life. Journey of life is journey into consciousness. The journey is from outer to inner. From im-manent to transcendent. It is a journey of self knowledge, self awareness. It is a road less trav-elled since most of the people remain contended at the periphery of consciousness.

The knowledge of the Self can be fitted into four quadrants as shown in the picture above. First part is “My Public Self”. This is about me known to others in various roles I play – employee, fa-ther, husband etc. My Blind Self is the area known to others but not known to me – this includes my behavior patterns, my motivations. The private Self aspect of me is information known to me

My Public Self Infor-mation about you known to others and

you.

My Blind Self Infor-mation about you known to others but

hidden to you

My Private Self Infor-mation about you

known to you but not

known to others

My Unconscious Self

Not known to others, not known to you.

Conscious mind – 5 to 100%

My public Self

My Private Self

Sub Conscious mind – 90%

My Blind Self

My Unconscious Self

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but not known to others includes all private memories. My unconscious Self is the area which is not known to me and not known to others. We can map these areas into the spectrum of conscious-ness in the picture below. The individual mind is represented as conscious mind and subconscious mind. The conscious mind is less than 10% of our mind while subconscious mind is 90%+. My public self and my private self are the part of conscious mind. My hidden self and my unconscious self are part of the subconscious mind. The picture becomes more interesting when we bring in the Superconcious mind into picture. The Superconcious mind is the collection of individual minds. To understand ourselves we need to understand the subconscious mind and the Superconcious mind. This is the journey of life. Journey into consciousness.

Superconscious mind

Subcon-scious

Conscious mind

Subcon-scious

Conscious mind

Subcon-scious

Conscious mind

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What is God af-ter all ? An eter-nal child playing an eternal game in an eternal gar-den.

Panchadashi – Tatva Viveka Parama Sadgurugalige Namanagalu….

Salutations to Pujaneya Prabhuji…

’‘O Sadgurudeva! Those who take refuge at the feet of the Gurudeva with the Vedic Dictum 'Thou Art That' are granted the boon of knowledge of Brahman and are freed from the realm of birth

and death. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.

स�व श��य वश��ह या मया व� च त मत |

माया ब�बो वशी क�य ता ःया�सव��न ई!रः ||१६||

When the Prakriti is predominantly Satva pradhana it is Maya, while contaminated with Rajas and Tamas it is Avidya. The reflected Consciousness keeping the Maya under its control is the

Omniscient (Lord) Ishvara. (16) Prakriti - The two types of Prakriti referred to here are Shuddha Satva Prakriti and ashuddha

Satva Prakriti. Prakriti is the reflection of Chidananda Brahman. When the Chidananda Brahman reflects in Shuddha Prakriti the result is Maya; when the Chidananda Brahman reflects in asuddha

Prakriti it is Avidya.

Ishvara – when the Prakriti is Satva guna pradhana, which means when the sattava guna predom-inates and the three gunas are in a state of equilibrium it is called Prakriti – Maya. When the Prakriti which is full of Satva guna pradhana reflects the Chidananda Brahman, who keeps the

Maya under his control. That reflection identified with Maya is Ishvara.

Jiva – When Prakriti is contaminated with Rajas and Tamas and the three gunas are not in the state of equilibrium, that Ashuddha Prakriti is called Avidya. When this Prakriti contaminated

with Rajas and Tamas reflects the Chidananda Brahma who has no control over Avidya. That re-flection identified with Avidya is jiva. Let us understand what is Maya and Avidya? Let us see how

the Satva guna controls the Maya and how the Rajo guna and Tamo guna are stuck in Avidya. Maya – The Satva guna pradhana can control the Maya. For example, let us take the wheel as

Prakriti. The wheel has three spokes; they are Satva guna, Rajo guna and Tamo guna. These are the three qualities in nature; the entire universe is a reflection of these three qualities and even

the human beings act based on these three qualities inside them. Satva guna is happiness and peace, Rajo guna is activities and Tamo guna is dullness. These three qualities come in different

proportions at different points of time. The example for Satva guna pradhana is Vibhishana. Even though born as a demon, he is peace-

ful and happy; his mind always goes towards God or inner Consciousness. This is the quality of a person with Satva guna. His mind is engaged in spiritual practices, meditation and realizing God.

He has control over Maya. He can discriminate the inputs of the sense organs as to what should

Panchadasi - Tatva Viveka

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All can be done if the god-touch is there.

be accepted and what has to be rejected from the mind. Vibhishana is the reflection of Chidananda Brahman where Satva guna is dominating and Maya is under his control. This is Ish-

vara.

Avidya – An example for Rajo guna is Ravana, the one with demonic traits, always aggressive, kidnapping of Mother Sita etc. The example for Tamo guna is Kumbhakarna, who spent six

months in sleep and six months in eating. Here, Ravana and Kumbakarna have no control over Maya. They are stuck in Maya due to Avidya. They might think that they are awake, but they are

in deep sleep. They do not have awareness, and they do not have the knowledge. In all these three qualities which is good? Satva guna takes you to realization. All your spiritual

practices, Sadhana are done to make your mind Satva, but Satva guna is also bondage, why? A bird is in the cage. How does it matter if the bird is in gold cage or a metal cage? Cage is a

cage. So, all the qualities are bondage, even Satva guna is also bondage, so, a person in Satva guna pradhana is also misled, then what happens? He is always engaged in the activities that

give him happiness, he is not bothered about Atmajnana. He is happy in reading Bhagavad Gita and is content with that, he gest happiness in doing seva and is content with that and not bothered about Atmajnana. People keep on doing activities, which give them happiness. That is the point of

Satva guna. In that process they forget the Self. In Bhagavad Gita it is said, ‘’ऽग)यवषय वदा िन-ग)यो भवाज�नÕÕ, you have to go beyond three gunas. You are happy with meditation and not

seeking Atmajnana. You have to see the Sakshi in meditation. But, even meditation is related to mind. You have to come out of that, you have to become the Sakshi. All the three qualities bind

you. So, the nature has three spokes, Satva, Rajo and Tamo guna, and you have to come out of three

gunas also. There is a story of a merchant. He was going in a forest. On the way, the thieves tie him up to a tree and take away all his money. One thief comes and beats him up very badly.

Another thief says, “Let’s kill him”, but another thief frees him, takes him away from the forest and shows him the way to his home. Even though all the three were thieves, they represent three dif-

ferent gunas. The first one with Rajo guna, second one is Tamo guna and the third one is Satva guna.

So, many people are engaged in spiritual practices, reading scriptures after scriptures, but they still could not get Atmajnana, why? Because they are trapped in Satva guna and they have to

come out of even Satva guna to attain Atmajnana. Therefore, when the Prakriti is predominantly Satva pradhana it is called as Maya, when contaminated with Rajas and Tamas it is called as

Avidya. The reflected Consciousness keeping the Maya under its control is the Omniscient (Lord) Ishvara. But what is beyond all these, the Chidananda Brahman is the Pure Consciousness and to

merge with that Chidananda Brahman you have go beyond the three gunas. Shirasa Namisuva,

Tamma Pada sevaki

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Transform reason into ordered intui-tion; let all thyself be light. This is thy goal.

Self mastery Chapter 2 Sutra 32 (2.32) 12th October, 2012 My humble pranams to all Atmajyothis, the Divine Lights of the Self. Today we will contemplate on the Sutra 2.32 which is a Niyama, ‘Thou shall do’ practice.

शौच सतोष तपः ःवा�याय!र�णधानािन िनयमाः ॥३२॥ Śauca santosha tapaha svādhyāy-eśvarapranidhānāni niyamāha ||32|| Five Niyamas have been elaborated by Maharishi Patanjali, namely Shaucha (purity), Santhosha(contentment), Tapaha(austerity), Svadhyaya(Self-awareness), Ishwara Prannidhana(surrender to Lord), which have to be cultivated. Patanjali Yoga Sutra is about being and not about doing. We are called human beings; we are not human doings, as human beings we are more focused on doing, doing and doing rather than being. The Patanjali Yoga Sutra teaches us how to be a ‘being’. Let us discuss this in more detail now the prescriptions of Patanjali Maharshi for “observance or doing “ called niyamas. Niyama means ‘observance or doing’. Shaucha, Santosha, Tapaha, Svadhyaya, Ishwara-Pranidhana are to be practiced. These are good practices which need to be imbibed in life by anyone walking the path of Yoga. When we try to understand the real essence of ‘Yoga’, we realize that Yoga is about ‘being’ not about ‘doing’. ‘Yogaha chitta vritti nirodaha’, silencing the mind, bringing stillness in the mind is Yoga. ‘Niyama’ are the qualities which develop naturally as one’s mind becomes silent and evolves in Yoga. It is not that one practice Shaucha, Santosha or Tapaha these qualities become a natural state of such an individual and radiate from such an individual. One becomes more Self-aware (Svadhyaya) and lives a life of surrender (Ishwara Pranidhana), this happens only by making the mind silent, as the mind becomes more and more silent, one shifts from ‘human doing’ to ‘human being’. This is what is taught in Atma Darshana Yoga, spiritual practices to make the mind si-lent. For a spiritual aspirant, ‘Niyamas’are practices, for a person who is in Atma Darshana Yo-ga, these are the qualities radiated from his being in natural state.

Patanjali Yoga Sutra - Talk 11

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If Hell were pos-sible, it would be the shortest cut to the highest heav-en. For verily God loveth.

Zen Koans Every-Minute Zen

Zen students are with their masters at least ten years before they presume to teach others, after all learning all one can isn't as easy as learning how to ask a girl out or how to ride ones bicycle. These are lessons that take the span of a decade to master. Nan-in was visited by Tenno, who, having passed his apprenticeship, had become a teacher. The day happened to be rainy, so Tenno wore wooden clogs and carried an umbrella. After greeting him Nan-in remarked: "I suppose you left your wodden clogs in the vestibule. I want to know if your um-brella is on the right or left side of the clogs." Tenno, confused, had no instant answer . He re-alized that he was unable to carry his Zen every minute. He became Nan-in's pupil, and he studied six more years to accomplish his every-minute Zen. Just Go To Sleep

Gasan was sitting at the bedside of Tekisui three days before his teacher's passing. Tekisui had already chosen him as his successor. A temple recently had burned and Gasan was busy rebuilding the structure. Tekisui asked him: "What are you going to do when you get the temple rebuilt?" "When your sickness is over we want you to speak there," said Gasan. "Suppose I do not live until then?" "Then we will get someone else," replied Gasan. "Suppose you cannot find anyone?" continued Tekisui. Gasan answered loudly: "Don't ask such foolish questions. Just go to sleep."

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Live within; be not shaken by out-ward happen-ings.

Swetaswara Upanishad Bhavadhare

Chapter 2

My humble Pranams to all the Atmajyothis. Today we are going to start the second chapter of Shwetaswara Upanishad. We have completed the first chapter. The second chapter of Shwe-taswara Upanishad is about Sadhana - The spiritual practice. The first chapter spoke about the Supreme Reality, Brahman and what happens to a person who realizes Brahman. He becomes free from all limitations, and merges in the Supreme Reality. This was the discussions in the first chapter. Now we will start the second chapter.

यजानः थम मनःत�वाय सवता िधयः |

अ<=�य>ितिन�चा?य ित@या अ�याभरत ||१||

So, here the Savitr – the person who is meditates. See, in the beginning of the meditation, he controlled the mind and the sense organs and what is the purpose of doing that? To realize the Self, the Supreme Reality within. Then he took the fire from the earth. So, this is the shloka. What is the meaning of this? Mind has the tendency to go outwards; mind keeps moving out-wards towards the objects. The mind has to move towards the subject. So, for that the sense or-gans and the mind have to be controlled. This is the first step of meditation. After controlling the mind, the Savitr – Savitr is in the Gayatri Mantra:

ॐ भभ�वः ःवः

त�सवतव�र)य ।

भग> दवःय धीमEह

िधयो यो नः चोदयात ॥

This is the Gayatri Mantra. So, Savitr is the name for the Sun. The name Savitr is given for the Sun. The same name Savitr is used here also. What is the relationship? The Sun is actually Ga-yatri Mantra as Savitr which means the one who gives birth. You must have heard the Kannada/Sanskrit word ‘prasava’, which has come from the Savitr. ‘Prasavitha/Prasava’ means to give birth, ‘Prasava vedana’ means the birth pain, the labor pains. Savita is name of the Sun. Sun is called the mother of the Universe in Gayatri Mantra. Savitha comes from the word Prasavitha. Prasavitha means giving birth. Whom did the Sun give birth to? He gave birth to this whole world. That is why Gayatri Mantra says, ‘Tat-Savitur-Varennyam’, one who has given birth to this world, we praise you.

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Genius discovers a system; aver-age talent stereo-types it till it is shattered by fresh genius. It is dangerous for an army to be led by veterans; for on the other side God may place Napoleon.


Bhu loka, bhuvar loka, suvar loka, these three lokas/planets – earthly, intermediate and the heavenly worlds are born out of Sun. Sun is the mother. In Gayatri Mantra Sun is praised as the mother. Savita – ‘Tat-Savitur-Varennyam’, you are the praiseworthy. It is said that “Sun, you are praiseworthy because everything in the Universe is born out of you. You are the mother of the Universe.” The three lokas which you see, earth, intermediate and the heavenly worlds are born out of the sun. So, that same savita word is used here, Savitr. But here it is used as the name of an individual. The same Savitr is there in you also. Outer sun gives rise to three worlds, bhu, bhu-var and suvar lokas. There is an inner Sun inside you. That is called Sakshi – witness. From that witness or Turiya, your three states of Consciousness are born; the waking, dreaming and the deep sleep states. Just like outer sun gives birth to three worlds – Bhu, Bhuvar and Suvar lokas, from the inner sun are born the three states of Consciousness - waking, dreaming and the deep sleep states. Savitr , the one who meditates has to bring back the sense organs and the mind back to Self. So, this is actually in the yoga shasthra. It is called Pratyhara, inward movement of sense organs. Pratyahara is ‘Prati ahara’, in Vedanta, it is called uparati, taking the mind inwards to the Higher Consciousness. So basically the individual has to move inwards and then it will move upwards, to the Higher Consciousness. For that, first the sense organs have to be mastered because sense or-gans are the gates for the mind. To master the sense organs, people perform vratha, upavasa, fasting etc. They follow the Dos and Don’ts, i.e. the Yama and the Niyama. So all these practices are required the master the sense organs. Otherwise you are driven by the sense organs. What is the predominant thought which is going on in your mind? What is the most important thought around which your mind circulates? What is there to eat for breakfast or lunch? How about hav-ing chaat today? And what is there for dinner and what do I do tomorrow morning? So the sense organs are going around the food which is the main item. That is why we have two evergreen industries in India. One is the Hotel industry and other is called schooling. India produces max number of children per year, so they need schools. The Hotel industry is always evergreen be-cause throughout the day, our mind is thinking about. So don’t think that food goes only through your mouth. Food goes through your sense organs also. When you are looking at something or watching TV, you are eating through your eyes. For example, many girls know that boys look at them as if they are eating those girls through their eyes. So, don’t think that eating happens only through mouth, it can happen through eyes also. You can eat through your ears also. That is also food, ‘What happened there? What are they saying?’, so throughout the day we want to hear something. We want to hear gossip. So this is what is called sense organs. So they want food all the time. Mouth craves for tasty food, eyes crave for beautiful objects, and ears crave for gossip. So unless you bring those sense organs under control how can you meditate? This is actually shown in Bhagavad Gita symbolically by Krishna and Arjuna. Arjuna is the passen-ger, one who is riding the chariot and Krishna is charioteer. The five horses represent the 5 sense organs. And Arjuna has become depressed which is because of these impressions. Unless the hors-es are controlled by the Master, the Paramatma, Lord Sri Krishna, the horses will run haywire. Mahabharata is a battlefield and our life is also a battlefield and our sense organs take us eve-

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When I ap-proached God at that time, I hardly had a living faith in Him. The ag-nostic was in me, the atheist was in me, the skeptic was in me and I was not absolute-ly sure that there was a God at all. I did not feel His presence. Yet something drew me to the truth of the Vedas, the truth of the Gita, the truth of the Hindu religion. I felt there must be a mighty truth somewhere in this Yoga, a mighty truth in this reli-gion based on the Vedanta.

rywhere. And don’t underestimate the power of the sense organs, they are very powerful. Our life goes around, around and around the sense organs. How much food is required to kill to catch a fish? Have you seen fisherman with a fishing rod. All that he puts is a small insect to the hook of the fishing rod and the fish gets tempted by that insect and gets trapped. One small insect is sufficient for capturing a fish. Do you know how elephant is trapped? When they have to trap an Elephant, they keep a female elephant in front of a pit and the male elephants come towards this female elephant and falls into the pit. Sense organs trap, sense organs capture, sense organs can kill a fish. All that is required is a small insect and compared to a fish a hu-man being has much more developed sense organs, much more developed intellect and power-ful mind. Imagine a life driven by sense organs, but because people are so much involved in that, going behind the sense organs is quite normal for them. It’s a sheer trap. So master the sense organs. When the Master will master your sense organs, the mind is able to go inwards; else mind will always go outwards. So, Savitr, the one who meditates, the jivatma, will first master the mind first and sense organs and then brings the fire from the earth. The fire here represents the willpower, the fire repre-sents the desire, and he brings from the earth, which represents the body which is made up of the earth element. So the mind moves inwards. Earlier the mind was going outwards and now the mind goes inwards. To where? For Supreme Reality. This is shloka.

यFन मनसा वय दवःय सवतः सव |

सवगGयाय शH�या ||२||

For realizing Savitr in us, the Witness in us, the mind has to be mastered, mind has be con-quered. Why to attain the supreme bliss. All our life we are searching for happiness. While the mind is going outwards, mind is searching for happiness. There is absolutely no happiness possi-ble in the outer objects. There is no happiness in the objects. Then why do I feel happy when I get something, why do I feel happy when I eat something or see something? The happiness is not in seeing or eating, happiness is in being. Then why did I feel happy when I ate tasty food? Our mind keeps running in search of happiness s outside, when I get what I want, the mind becomes silent mentally. The mind which was jumping and jumping, going out-wards, will become silent for a short duration. When the mind becomes silent, you experience the happiness, which is nothing but your own nature, bliss. You dint get happiness because you ate tasty food or got something which you want, you got happiness, because the mind became silent and in that silence, you experienced happiness, bliss. Without understanding this, we keep on going after the object and mind is searching for happiness in that object. There is no happi-ness in that object, happiness is experienced in the silence of the mind and then you realize your own nature. This is the happiness which you experience. When you go to deep sleep, in deep sleep, the mind becomes silent, and then you experience the happy sleep. Happiness is not out-

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When thou callest another a fool, as thou must, some-times, yet do not forget that thou thyself hast been the supreme fool in humanity.

side; it is your own nature. Happiness is not in doing something, or running after something. Hap-piness is not in eating or drinking or seeing something, but happiness is in being your Self. And that is called Paramananda, the state of bliss. So that state of bliss you will realize when you realize your own true nature. Right now there is confusion of your true nature. You identify with the Body, Mind and Intellect, when you identify yourself with the Pure Consciousness and Aware-ness, then only you can understand what bliss means. I am not the Body, I am not the Mind and I am not the Intellect. I am the Pure Awareness. I am Bliss. �ను ��ంబుదు �నల�, ఈ �హ మన బు�� నల�, స��నం�త� �వ �ను �� హం ��హం ��హం.

This is bliss. When you stop identifying with the Body, Mind and Intellect, which is nothing but an object in Consciousness, a dream object in Consciousness, you will experience your own true na-ture which is bliss. For that what has to be done? The mind has to be mastered, because the mind keeps running after the objects. For the purpose of attaining the Supreme Bliss, the mind should be moving inwards.

यH�वाय मनसा दवान सवय�तो िधया Eदवम |

बह�योितः कIरयतः सवता सवाित तान ||३||

The mind which is running towards the sense organs has to be mastered through the Intellect, af-ter mastering the mind, the mind becomes purified and it reflects the inner Consciousness. May Savitr, Suryanarayana, give us the ability, to master the mind and purify the mind so that the mind reflects the Pure Consciousness, awareness, Sakshi in me. This is the prayer. The Supreme Reality, Paramatma, the Parabrahma is there everywhere. There is no place where that Su-preme Reality is not there, but we are not able to see that. We are able to see the object in the world, but we cannot see the unchanging reality behind the objects, we are able the see the wave but we are forgetting the ocean, we are able to see the gold ornaments but we are for-getting the gold. We see the form, but forget the essence, miss the essence. The essence of everything in the Universe is the Self the Paramatma. So, that is missed out. Why is that missed out, because the mind is under the influence of the 3 Gunas - Satva, Rajo and Ta-mo gunas. Under the influence of Tamo guna, there is forgetfulness of the true nature. Tamo guna is covering, the Avarana. The Self nature is forgotten, what you are, is forgotten. You have forgotten that, ‘I am the Pure Awareness, Sakshi - the Witness.’ In addition, there is a projection because of Rajo guna, you project yourself the Body, Mind and Intellect, which you are not. You start thinking that, ‘I am the Body, Mind and Intellect.’ There are two things which happen, one is called covering and other is called projection. What is that covering? It is called Avarana and other is called Vikshepa. What is covered? Your Self nature is covered. Vikshepa means, over the Self nature, you are projecting something else. It is called Vikshepa. So under that influ-ence of Rajo guna and Tamo guna, the mind drags you into what you are not. By doing spiritual

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The deeper we look, the more we shall be con-vinced that the one thing want-ing, which we must strive to ac-quire before all others, is strength strength physical, strength mental, strength moral, but above all strength spiritual which is the one inexhaustible and imperishable source of all the others. If we have strength every-thing else will be added to us easi-ly and naturally.

sadhana, the mind becomes purified. The mind gets gradually purified and the Intellect becomes pure and the purified Intellect controls the mind properly. Otherwise mind controls the intellect and drags you. It is the purified Intellect which helps us realize the Self.

िनEहत गK É..

The Self is hidden in the cave of the heart. So, there is this concept of meditating in the cave. There are many people who say, “I want to meditate. I am searching for a cave.” If we ask them, “Why are you meditating in a cave?” They say, “All the Rishis have realized God in the cave.” You have not understood what they said. Probably in earlier days there were no con-structed buildings, apartments and hence the cave was the natural place for meditation. But to-day you do not have to run behind the cave for meditation. In Upanishads, symbolically it is told that God resided in the cave of the heart. So the cave has a symbolic meaning. Awareness cave means a place where there is darkness, where there is no light. In the darkness, ‘nihitham guhyam’, in the dark place He is hidden, the Self is hidden. What is that secret cave in you? So, when they say, in the cave of the heart, does it mean that doctor does surgery and can find a God there? No. The heart is not physical heart. The heart is the Spiritual Heart, ‘adhyatmika hrudaya.’ The Spiritual Heart consists of four components – Manas, Buddhi, Ahamkara and Chit-ta. The Buddhi, Intellect has the divine light, that is why Intellect operates, the Buddhi which is un-der the dominance of Tamo and Rajo guna is called the Cave. Deep inside, the Intellect which is purified, you can find the Self, Awareness shining; That Awareness is what made the Intellect to operate. Just like electricity made the tube light and fan to operate, the Awareness, Sakshi in you is making the Intellect to operate, switching on the Intellect. But after switching on the Intel-lect, the Intellect forgets the Sakshi and starts believing that Intellect is the Self and Self is noth-ing but the body and mind. It got into illusion under the Avarana and the Vikshepa. We have forgotten our true nature which is Sakshi and the realization can happen only for a few human being because, the Antahkarana – the Manas, Buddhi, Ahamkara, and Chitta require a vehicle for experiencing and understanding life. Human body is the greatest vehicle which is there in the Universe, because human nervous system is most evolved and that human nervous system can be used to analyze what is true and false. What is Sathya and what is Mithya. You can discriminate using the human nervous system. It is not possible in the animal kingdom and it is not possible in the human beings who are not evolved. The perfect discriminate can happen only with a human vehicle. You can think of the human Body, Mind and Intellect as a vehicle. Just like a car can go a certain distance and the Aeroplane can go much farther, each vehicle has its own capability. The human vehicle has the ability to understand the truth, discriminate Nithya and Anithya, what is permanent and what is not permanent. Discriminate between Sathya and Mith-ya, what is truth and what appears to be truth. This discriminate is possible only with the human intellect. And higher Intellect depends on the human nervous system, after you realize the truth, no longer does this Body, Mind and Intellect is relevant, but that is the next step. But till you reach your destination you need a vehicle. There was a story of a logician. It was said that Ramakrishna Paramahamsa was behaving like a

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What men call knowledge, is the reasoned ac-ceptance of false appearances. Wisdom looks behind the veil and sees.

mad man out of devotion for Kali Ma. So sum of his relatives/friends brought that logician to prove that there is no such thing called God and everything is Ramakrishna Paramahamsa illu-sion. He presents logically the facts as to why Ramakrishna Paramahamsa is experiencing the illusion and why there is no God. As the logician was explaining, Ramakrishna Paramahamsa says, “Wow, wonderful, great logic”. Then he concludes saying, “Because of this what you say is an illusion and God is not a reality.” Ramakrishna Paramahamsa says, “Yes. Very true.” This logician thinks, “Ramakrishna Paramahamsa has understood my logic and I have won.” Then Ra-makrishna Paramahamsa says, “What a great Intellect given by Kali Ma”. So she has given such beautiful Intellect to this logician. He is able to disprove the existence of Kali Ma. This is the nature of the higher Intellect. That purified intellect is the vehicle by which you can experience the inner Self. How do you purify the intellect? First the mind has to be mastered, the sense organs have to be mastered, and mind has to be purified through Seva, Sadhana. The Intellect has to be purified through Satsanga, listening to Scriptures, listening to the teachings of realized masters. The Intellect gets purified. Then the Intellect shines like divine light, Atmajyothi and that is nothing but Brahmajyothi, the universal light. Intellect is like the mirror which reflects the Self. Sun gets reflected in water, earth and in mirror also. The degree of reflection of Sun in water is less, whereas a higher degree of reflection of Sun can be seen in water and a greater degree of reflection of Sun can be seen in a mirror. Similarly, a purified higher Intellect will see the brightest of the divine light. Such a purified soul is called Sadguru, one who’s Intellect is puri-fied and the divine light shines through that Intellect. When your Intellect also gets purified by Seva, Sadhana, Satsanga and Shasthra, you will also experience that Antharjyothi, the inner light. That inner Light is the Atmajyothi, the light of the self which is the light of the universe, Brahma Jyothi. And this is the way attaining Bliss.

यNजत मन उत यNजत िधयो

वा वःय बहतो वप�Pतः

व होऽा दध वयनावदक

इRमहS दवःय सवतः पIरपितः ||४||

Only the very pure, ‘dhiyo viprah’, noble ones master their minds, practice one-pointed concen-tration and then realize the Supreme Self.

मन य शा-ष... Out of thousands and thousands of people only a very few people try for Supreme Reality. Out of those, a few will realize Me (Lord Krishna, Paramatma), in true essence. Others are deluded; they will never focus on the inner Self. All their time, their mind is outwardly focused, it runs after the objects. Mind is like water, whichever way you pour, it will go in downwards direction only, there is no way that water can go upwards. Our mind keeps on going outwards. That is the tendency of the mind. It keeps moving towards the sense organs. Only a very few people who

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Transform enjoy-ing into an even and objectless ecstasy; let all thyself be bliss. This is thy goal.

are noble ones, who are very fortunate understand that there is something called Supreme Reality, Atmajnana and fortunate are those who, after understanding Atmajnana will strive for Atmajnana and fortunate are the ones who really master their mind and realize the inner Self, Atma, Sakshi , Awareness and Bliss in them. The one who has mastered his mind in India is called Mahaveera. Veera is not the one who has killed many people. Veera is the one who has mas-tered his mind. Awareness person who has Self Realized is called Bhagavan, like Bhagavan Buddha, Bhagavan Mahaveera. Then people ask, “Buddha never spoke of God, Mahaveera never spoke of god, how can you call Buddha or Mahaveera as Bhagavan?” Bhagavan is bha-gyavaan, one who is the blessed one. Awareness blessed one, who has realized the Self is called Bhagavan. Bhagavan is called Bhaagyavaan, a blessed soul, a realized person. Only a very few people are like that and they are called noble ones. They practice meditation. This process of Sadhana is told in Ashtanga yoga, that is Yama, Niya-ma, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. So earlier, it was told that sense organs have to be mastered which comes under the category of Yama, Niyama, Asa-na and Pranayama. The mind has to move inwards, this is called Pratyahara. Concentration has to be developed and this is called Dharana. The meditation has to happen which is called Dhyana, and then realization happens in Samadhi. So in next stage of Samadhi, they realize the one who is present, who is omniscient, praiseworthy, Savitr, the Paramatma. The mind can only see objects. The mind cannot see the subject. Awareness bulb can throw light in a room, but the bulb cannot throw light on electricity. Intellect can throw light on the world, it can analyze, think, but Intellect cannot light, the light of the Self. On the contrary, the light of the Self, the Atmajyothi, illuminates the Intellect. That is called illumination that is called Enlightenment. So these few noble ones attain the Supreme Reality, all knowing, only present Supreme Reality. How do they attain? When the mind gets purified, the Intellect gets purified and the Ego drops from Tamo guna to Rajo guna to Satva guna. Satva guna is the purified Intellect. Even in that purified Intellect, there is some small amount of Ego. There is a seeking for happiness. In the wis-dom of Realization, even that small Ego that is sattvic in nature gets dropped. Then there is state a Nirvikalpa Samadhi. There is a state of realization of the inner Self, Atmajnana. So that is described in this shloka. Hari Om

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Suffering makes us capable of the full force of the Master of De-light; it makes us capable also to bear the utter play of the Mas-ter of Power. Pain is the key that opens the gates of strength; it is the high-road that leads to the city of beatitude.

ఎ�� ఆత� ూ"#గ%& నన' నమనగళ)ఎ�� ఆత� ూ"#గ%& నన' నమనగళ)ఎ�� ఆత� ూ"#గ%& నన' నమనగళ)ఎ�� ఆత� ూ"#గ%& నన' నమనగళ)...

ఇందు +,-శ,ర ఉప2ష4 ఎరడ� అ7"యవను' 9:రం;<ూణ. �వ> ?దల� అ7య"వను' ప@ణA&ూ%B�CD. +,-శ,ర ఉప2ష#Eన ఎరడ� అ7"య <ధ�య బ&G Ð ఆ7"#�క <ధ�. ?దల�య అ7"య పJసత" బ:హ�న బ&G మతుE బ:హ�నను' అKతవ2& ఏను ఆగుతE� ఎను'వ బ&G #%B�. ఆ వ"MEయు ఎ� � N#గ%ంద OడుగPQూం� పJ సత"దR� ఐక"Dగు- E�. ?దల�య అ7"యదR� ఇదర బ&G చ�Aస�UతుE. ఈగ ఎరడ� అ7"య 9:రం;<ూణ.

यजानः थम मनःत�वाय सवता िधयः |

अ<=�य>ितिन�चा?य ित@या अ�याभरत ||१|| ఇR� సVతృ ఎందJ Ð 7"2సువ వ"ME. 7"నద ?దలు ఆ వ"MEయు మనసుX మతుE ఇం�:యగళను' 2గ:YBదను. Zవ ఉ�Cశ[\U ఇదను' ]^దుC? స,ప:`యను' అKయలు, ఆంతKకదR� ఇరువ పJసత". నంతర. భూNbంద అU'యను' -&దు[ూండను. ఇదు ఈ +c�క. ఈ +c�కద అథADను? మనసుX Qూర& హKయువ ప:వృ#E Qూం��, మనసుX VషZవసుEగళ కP& చRసుతE� ఇరుతE�. ఇద[\U ఇం�:యగళను' మతుE మనసXను' 2గ:Yసeకు. ఇదు 7"నద ?దల హంత. మనసXను' 2గ:YBద f�, సVతృ Ð సVతృ &య#: మంత:దR� ఇ�:


त�सवतव�र)य ।

भग> दवःय धीमEह

िधयो यो नः चोदयात ॥ ఇదు &య#: మంత:. సVతృ సూయAన �మ. సూయA2& సVతృ ఎందు Qసరు [ూడ�U�. అ� �మ సVతృ ఇR� ఉపhUస�U�. సూయAన ూ- ఇదర సంబంధDను? సూయA ఎందJ &య#: మంత:, సVతృ ఎందJ జన�వను' [ూడువవరు. సVతృVంద బంద కన'డ/సంసృత పద ప:సవ ఎందు [%రeకల�.ప:సVత/ప:సవ ఎందJ జన�వను' [ూడువ>దు, ప:సవ Dద� ఎందJ మగుVన జన�ద సమయదR� బరువ Dద�. సV- ఎందJ సూయAన �మ. సూయA Vశ,[\ ]- ఎందు &య#: మంత:దR� Q%�. సV- అను'వ పద ప:సVత అ�ూ' పద�ంద బం��. ప:సVత ఎందJ జన� [ూడువ>దు ఎందు. సూయA ZK& జన� [ూkదుC? సూయA ఈ Vశ,[\ జన��థ. Q&Ul &య#: మంత:దR� త4 సVతృ వJణ"ం ఎందు Q%� అందJ ఈ Vశ,[\ జన� [ూటnవ2& నమ� నమనగళ).

ॐ भभ�वः ःवःॐ भभ�वः ःवःॐ भभ�वः ःवःॐ भभ�वः ःवः భూ �ూక, భువo �ూక, సువo �ూక, ఈ మూరు �ూకగళ)/గ:హగళ) Ð ఇహ�ూక, మధ"�ూక మతుE స,గA�ూక సూయA2ంద హుkn బందవ>. 2ను సుE#సలు అహA. అ� సV- అ�ూ' Qసరు ఇR� వ"ME& ఉపhUB�. అ� సVతృ 2మలు� ఇ�. eహ" సూయA మూరు �ూకగళ) ప:కటDగలు [రణ. 2మ� ఆంతKక సూయAను ఇ� C�. అదను' <p ఎందు Q%�. ఆ <p అథవ తుKZ�ంద 2మ� మూరు ప:`గళ) హుటుnతE�; ఎచ�ర, కనసు మతుE &ఢ2�:. సVతృ, 7"2సువవరు ఇం�:యగళను' మతుE మనసXను' ప>నః ఆత�న బ% తరeకు. ఇదు hగ +సt. ఇదను' ప:-"QరDందు, ఇం�:యగళ ఆంతKక చల� ఎందు Q%�. ప:-"Qర ఎందJ ప:# ఆQర, ఎందు D�ంత Qళ)తE�. ఇదను' ఉపర# ఎందు Q%� అందJ మనసXను' ఆంతKకDU ఉన'త ప:`య కP& కJ�ూయు"వ>దు. మూలతః వ"MEయు

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An instant's visitor the godhead shone. On life's thin border awhile the Vision stood And bent over earth's pon-dering forehead curve. Interpret-ing a recondite beauty and bliss In colour's hiero-glyphs of mystic sense, It wrote the lines of a signifi-cant myth Telling of a greatness of spiritual dawns, A brilliant code penned with the sky for page.

ఆంతKకDU చRసeకు నంతర మనసుX ఉద,AముఖDU ఉన'త ప:`య కP& చRసుతE�. ఇద[\U ?దలు ఇం�:యగళను' 2గ:Yసeకు ఏ[ందJ ఇం�:యగv మనBX& మూల�,ర. ఇం�:యగళను' 2గ:Yసలు జనరు వ:త, ఉపDస ఇ-"� ]డు- EJ. అవరు యమ; 2యమ అంతహ eకు eడగళను' అనుసKసు- EJ. ఇ�ల�వ@ ఇం�:యగళను' 2గ:Yసలు అవశ" ఇల�DదJ ఇం�:యగళ) 2మ�ను' ఎv�ూయు"తE�. 2మ� మనBXనR� నPయు#Eరువ ప:ముఖDద ఆ�ూచ� Zవ>దు? Zవ ఆ�ూచ�య సు- E 2మ� మనసుX సుతుEతE�? #ం^ అథవ ఉట[\ #న'లు ఏ2�? ఇందు Qూర& ఏ�దరు #ందJ Q&? J#: ఊట[\ ఏ2�? �v eళ&G ఏను ]Pూణ? ఇం�:యగళ) ముఖ"DU #ను'వ ప�థAగళ సు- E సుతుEతE� ఇరుతE�. ఇద[\& xరతదR� ఎరడు ప:ముఖ ఉద"మగళ) ఇD. ఒందు ఉపQర గృహ మ-ూEందు +�గళ). ప:#వషAవ@ మక\ళ సంz"యను' �ూ^దJ +�య అవశ"[- ఎషుn ఎందు #%యుతE�. ఉపQర ఉద"మ స� హచ�హBరు ఏ[ందJ నమ� మనసుX �నV^ అదర బ&G �ం#సుతE�. ఆQర ebంద� QూగుతE� ఎందల� అదు ఇం�:యగళ మూలక సహ QూగుతE�. 2వ> దూరదశAనదR� అథవ eJ ఎ� �దరు �ూడు#EదCJ, 2వ> కణు{గళ మూలక #ను'#EK. ఉ�హర|&, [లవరు క}{2ంద� #ను'వ Q& �ూడు- EJ. #ను'V[ ebంద� ఆగుతE� ఎందు అల�, అదు క}{2ంద సహ ఆగుతE�. 2వ> MVగ%ంద సహ #న'బహుదు. అదు సహ ఆQరD, అR� ఏ�bతు? Zరు ఏను Qళ)తER� CJ?. �నV^ �వ> ఏన�'దరూ [ళబయసుతED. �వ> eడDద Vషయద బ&G, eJయవర Vషయద బ&G [ళబయసు-ED. ఇం�:యగళ) ఎందJ ఇ�. అవ>గ%& స� ఆQర eకు. eb రు�Zద ఊటవను' హంబRసుతE�, కణు{ సుందరDదదుC �ూడబయసుతE�, MV &ూడ~ హర�& హంబRసుతE�. ఈ ఇం�:యగళను' 2గ:Yస� 7"న ]డలు Q& <ధ"? ఇదను' భగవ�G-యR� �: కృష{ మతుE అజుAనKంద <ం[#కDU -ూKస�U�. అజుAన రథద ప:Z}క�దJ కృష{ <ర�. ఐదు కుదుJగళ) ఐదు ఇం�:యగళ సం[త. అజుAన ఇం�:యగళ ప:xవ�ం�U కుUGQూU� C�. పర]త� �: కృష{2ంద కుదుJగళను' 2యం#:స� QూదR� కుదుJగళ) �కు\�+ ఇల�� ఓడుతE�. మQxరత ఒందు యుద� భూN, నమ� �వన సహ యుద� భూN మతుE ఇం�:యగళ) నమ�ను' ఎ� � కP కర�ూయు"తE�. ఇం�:యగళ శMEయను' ఎం�గూ కPగ}సeడ, అదు బహళ శME+R. నమ �వన ఇం�:యగళ సుతుE సుతుEతE� ఇరుతE�. Nనను' Y^యలు ఎషుn ఆQర eకు? Nను&ర ఒందు �ూడ~ కO�ణద &ళవను' Y^�రువ>దు �ూ^�Cర? ఆ &ళ[\ అవను BM\సువ>దు ఒందు సణ{ హుళ)వను' ]త: అదKంద Nను బ�& BM\QM[ూళ)�తE�, Nనను' Y^యలు ఒందు సణ{ హుళ) <కు. ఆ�యను' ZవK# Y^యు- EJ 2మ& &ూ#E�l? ఆ�యను' Y^యుDగ ఒందు �ూడ~ Qూండద ముం� Qణు{ ఆ�యను' 2R�సు- EJ. గంP�యు ఈ Q| {�య బ% బరలు QూU ఆ QూండదR� Oళ)తE�. ఇం�:యగళ) బ� OసుతE�, ఇం�:యగళ) <JY^యబల�వ>, ఇం�:యగళ) Nనను' <bసబహుదు. ఒందు సణ{ హుళ) <కు Nనను' Y^యలు. ]నవK& బు�� శME, ఇం�:యగళ 2గ:హ, ప:బలDద మనసుX ఎ� � ఇ�. ]నవన �వనవను' ఇం�:యగళ) నPసుతE�, ఇద[\ [రణ ఇం�:యగళ Yం� Qూగువ>దు ]నవK& సహజDU�. ఇదు ఒందు బ� ఇదC Q&. ZDగ యజ]న ఇం�:యగళను' హ-ూk& తరు- E�ూ, మనసుX అంతముAఖDగుతE�, ఇల��దCJ మనసుX స� బYముAఖDUరుతE�. సVతృ అందJ 7"2సువ Ð �Dత� మనసXను' ?దలు 2యం#:B, ఇం�:యగళను' 2గ:YB నంతర అU'యను' భూNbంద తరు- E�. ఇR� అU' ఎందJ దృడ-య సం[త, అU' ఎందJ ఇ��య సం[త. అU'యను' భూNbంద తరు- E� అందJ భూNయ 7తుVంద పPద �హద సం[త. మనసుX అంతముAఖDగుతE�. ?దలు మనసుX eహ" ప:పంచద కP చRసుతERతుE ఈగ మనసుX ఆంతKకDU చRసుతE�. ఎR�& చRసుతE�? పJసత"ద కP&. ఇ� ఈ +c�కద అథA.

यFन मनसा वय दवःय सवतः सव |

सवगGयाय शH�या ||२||

P a g e 1 8


What then was the commence-ment of the whole matter ? Existence that multiplied itself for sheer delight of being and plunged into numberless tril-lions of forms so that it might find itself innumera-bly.

నమR� సVతృవను', <pయను' అKయలు మనసుX 2యం#:సeకు, మనసXను' వశప^B[ూళ�eకు. మనసXను' ఏ[ వశప^B[ూళ�eకు అందJ పర]నందవను' పPయలు. నమ� �వన ప@#A సం-ూషవను' హుడుకు-ED. మనసుX eహ"DU Qూగువ>� సం-ూషవను' హుడుకలు. QూరవసుEగళR� కం^త Zవ సం-ూషవ@ ఇల�. వసుEగళR� సం-ూష Bగువ>�ల�. Q&దJ మనBX& ఏ�దరు BM\దJ మనసుX ఏ[ సం-ూషపడుతE�? మనసుX ఏ�దరు �ూ^దJ, ఏ�దరు #ందJ ఏ[ సం-ూషపడుతE�? సం-ూష #ను'వ>దKంద ఆగR అథవ �ూడువ>దKంద ఆగR అల�, సం-ూష �వ> ఇరువ>దుదరR� ఇ�. Q&దJ మనసుX ఏ�ూ #ం�గ ఏ[ సం-ూషపknతు? నమ� మనసుX సం-ూషవను' హుడుకు- E Qూర ప:పంచ[\ QూగుతE�. మనBX& అద[\ e[దు BM\దJ ]నBకDU +ంతDగు-ED. మనసుX కు}యుతE కు}యుతE eహ"DU Qూగువ>దను' స,ల� సమయ[\ 2లు�తE�. మనసుX +ంతD�గ 2వ> సం-ూష�ంద ఇరలు <ధ". ఈ సం-ూష, ఆనంద 2మ� మూలతత,. 2వ> ఏ�ూ #ం�దCKంద అథవ 2మ& ఏ�ూ e[దు BM\దKంద 2మ& సం-ూష BగRల�, 2మ& సం-ూష BM\దుC 2మ� మనసుX +ంతDదKంద 2మ& ఆనందద అనుభవ ఆbతు. ఇదను' అథA ]^[ూళ�� వ> వసుEగళ Yం� Qూగు-ED మతుE మనసుX ఆ వసుEVనR� సం-ూష హుడుకుతE�. ఆ వసుEVనR� సం-ూష ఇరువ>�ల�, సం-ూషహద అనుభవ 2మ� మనసుX +ంతD�గ ఆగుతE� మతుE ఇ� 2మ� మూలతత, ఎందు అKV& బరుతE�. 2వ> &ఢ2�:యR� మనసుX +ంతDUరుతE�, ఆగలూ సహ 2�:య ఆనందద అనుభవDగుతE�. ఆనంద Qూర& ఇల� అదు 2మ� మూలతత,. సం-ూష అందJ ఏ�దరు ]డువ>దు అల� అథవ యవ>�దర Yం� ఓడువ>దు అల�. సం-ూష ఏ�దరు #ను'వ>దKంద అథవ కు^యువ>దKంద అల�, సం-ూష అందJ 2వ> 2DUl ఇరువ>దు. ఇదను' పర]నంద ఎందు ఆనందద B�# ఎందు Qళ�U�. 2మ� మూలతత,వను' 2వ> అJ-గ ఆ ఆనందద B�#య అKవ> 2మ& ఆగుతE�. ఈగ సధ"దR� 2మ� మూలతత,దR� &ూందలV�. 2వ> �హ, మనసుX మతుE బు��య ూ- పKకల�� ]^[ూళ)�#EK, 2వ> శుదC �తనద ూ-, అKVన ూ- పKకల�� ]^[ూంPగ ఆనంద ఎందJ ఏను ఎందు అథADగుతE�. �ను �హవల�, �ను మనసుX అల�, �ను బు��యు అల�. �ను శుదC అKవ>, �ను ఆనంద. �ను ��ంబుదు �నల�, ఈ �హ మన బు�� నల�, స��నం�త� �వ �ను �� హం ��హం ��హం.�ను ��ంబుదు �నల�, ఈ �హ మన బు�� నల�, స��నం�త� �వ �ను �� హం ��హం ��హం.�ను ��ంబుదు �నల�, ఈ �హ మన బు�� నల�, స��నం�త� �వ �ను �� హం ��హం ��హం.�ను ��ంబుదు �నల�, ఈ �హ మన బు�� నల�, స��నం�త� �వ �ను �� హం ��హం ��హం. ఇ� ఆనంద. ప:`యR� ఒందు వసుEDద, ప:`యR� ఒందు కనBన వసుEDద �హ, మనసుX బు��య ూ- పKకల�� ]డువ>దను' O�nగ 2మ� మూలతత,Dద ఆనందవను' అనుభVసు#EK. ఇద[\ ]డ e[దు ఏను? మనసXను' 2యం#:సeకు, ఏ[ందJ మనసుX వసుEగళ Yం� ఓడుతE�. పర]నందవను' అనుభVసలు మనసుX అంతముAఖDగeకు.

यH�वाय मनसा दवान सवय�तो िधया Eदवम |

बह�योितः कIरयतः सवता सवाित तान ||३|| ఇం�:యగళ కP& ఓడువ మనసXను' బు��య మూలక 2యం#:సeకు. మనసXను' వశప^B[ూంPగ, మనసుX శుద�DU అంతప:A`యను' ప:#OంOసుతE�. సVతృ సూయA�Jయణ మనసXను' 2యం#:సలు శMEయను' [ూడR, శుద�Dద మనసుX నమR� ఇరువ శుద�ప:`యను'; శుద� అKవను'; <pయను' ప:#OంOసR. ఇ� ఈ +c�కద అథA Ð 9:థA�. పJసత" పరబ:హ�, పర]త� సవAD"�. పJసత" ఇల�ద గVల�, ఆదJ నమ& అదను' �ూడలు ఆగు#Eల�. ప:పంచదR� బద�గువ వసుEగళను' �ూడలు నమ& ఆగుతE�l Vనః ఆ వసుEగళ Yం� ఇరువ బద�గద సత"వను' �ూడలు ఆగు#Eల�; �వ> అ�గళను' �ూడు#E�CV Vనః సముద:వను' మJ-వ>; �వ> ఆభరణవను' �ూడు#�CV Vనః బం&రవను' మJ-వ>.

P a g e 1 9


There are two allied powers in man; knowledge and wisdom. Knowledge is so much of the truth seen in a distort-ed medium as the mind arrives at by groping, wis-dom what the eye of divine vi-sion sees in the spirit.

�వ> ఆ[రవను' [ణు-ED Vనః అదర <రవను' మJ-వ>, <రవను' కvదు[ూంPవ>.

Vశ,దR� ఇరువ ఎల�దర <J పర]త�. అద�' �వ> మJయు-ED. పర]త�నను' కvదు[ూళ�లు Q& <ధ"? మనసుX మూరు గుణగvద సత,గుణ, ర ూగుణ మతుE త?గుణ�ంద ప:xVతDU�. త?గుణద ప:xవ�ంద మూలతత,వను' మJయువ <ధ"-గ%D. త?గుణ ఆవరణవను' మJ]డుతER�. 2మ�ను', 2మ� మూలతత,వను', 2వ> ఏను అను'వ>దను' మJతుQూbతు. �ను శుద� అKవ>, <p ఎను'వ>దను' మJ#K. ఇదర ూ-యR� ర ూగుణద ప:xవ�ంద 2వ> �హ, మనసుX మతుE బు�� ఎను'వ పKకల��య ప:�ప| సహ ఇ�. 2వ> కం^త అ�ల�వ@ అల�. ఇR� ఎరడు తరహ ఆగువ <ధ"-గళ) ఇD. ఒందు మJ]�రువ, మ-ూEందు ప:�ప|. మJ]చువ వసుE ఏను? అ� ఆవరణ మతుE ప:�ప|l V�ప. మJ]�రువ>�దరు ఏనన'? 2మ� మూలతత,వను' మJ]��. V�ప ఎందJ 2మ� మూలతత,ద f� eJ ఏన�ూ' ప:�ప| ]డు- Eb�CK. ఇదను' V�ప ఎందు Qళ�U�. ర ూగుణ, త?గుణద ప:xవ�ం�U 2మ�ను' 2వ> అల�దర కP& మనసుX ఎvదు[ూండు QూగుతE�. ఆ7"#�క <ధ� ]డువ>దKంద మనసుX శుద�DగుతE�. మనసుX క:fణDU శుద�DU బు��యు శుదCDగుతE�, శుద�Dద బు�� మనసXను' 2గ:YసుతE�. ఇల��దCJ మనసుX బు��యను' 2యం#:B 2మ�ను' ఎvదు[ూండు QూగుతE�. శుద�Dద బు�� 2మ� మూలతత,ను' అKయువR� సQయకDగుతE�.

िनEहत गK.... िनEहत गK.... िनEहत गK.... िनEहत गK.... స,ప:`యు హృదయద గVయR� గు9 EU�. గుQయR� 7"న ]డువ>దు ఎంబ కల�� ఇ�. QలDరు జనరు Qళ)వరు �ను 7"న]డeకు. �ను గుQయను' హుడుకు- E ఇ�C�. �వ> అవరను' [%దJ 2వ> గుQయR� Z[ 7"2సుతEb�CK? ఎందు. అవరు Qళ)వరు, ఎ� � ఋ�గళ) గుQయR� భగవంతన <�-\ర పPదరు. అవరు ఏను Q%దరు ఎందు 2మ& అథADUల�. Yం�న [లదR� 2NABద కటnడగళ), మ�గళ) ఇరువ <ధ"- ఇరRల� Q&U సహజDU గుQ 7"2సువ స�ళDbతు. ఆదJ ఇందు 7"2సలు గుQయను' హుడుM[ూండు QూగeMల�. ఉప2ష#EనR� భగవంత హృదయద గుQయR� ��B� C� ఎందు <ం[#కDU Q%�. గుQ& <ం[#కDద అథAV�. అKVన గుQ ఎందJ కతEలు తుంOరువ స�ళ, అR�

eళకు ఇరలు <ధ"Vల�. కతERనR�, , , , ‘िनEहत गKिनEहत गKिनEहत गKिनEहत गK,,,, &ఢDద స�ళదR� స,ప:` గుపEDU�. 2మ�R� ఇరువ గుపEDద గుQ ఏను? హృదయద గుQ ఎందJ Dద"రు శసt �M-X ]^ భగవంతనను' ప-E ]డు- EJ ఎంద? అల�. హృదయ అందJ �YకDద హృదయవల�. అదు ఆ7"#�[ హృదయ. ఆ�"#�క హృదయ �లు\ అంశగ%ంద కూ^� Ð మనసుX, బు��, అహం[ర మతుE �తE. బు��యR� �వ" ూ"# ఇ�, Q&U బు��యు [యA 2వAYసుతE�. త?గుణ మతుE ర ూగుణద అ�నదR�రువ బు��యను' గుQ ఎందు Qళ)- EJ. అంతరంగద ఆళదR�, శుద�Dద బు��యR� స,ప:`యను' [ణబహుదు. అKవ> ఉజ,RసుతE ఇరుతE�. ఈ అKవ> బు��యను' [యA 2వAYసువం- ]^తు. Vదు"చ�ME, బల�ను' పంకవను' [యAగతDగువం- ]^ద Q& 2మ� ఒళ& ఇరువ <p, అKవ> 2మ� బు��యను' eళUB [యA 2వAYసువం- ]డుతE�. బు��యను' eళUBద f�, బు��యు <pయను' మJతు బు��l ఆత� ఎను'వ Q&, ఆత�D �హ మతుE మనసుX ఎను'వ Q& #%యుతE�. అదు ఆవరణ మతుE V�పద ప:xవ�ంద ]lయR� ముళ)Uతు. �వ> నమ� మూలతత,Dద <pయను' మJ#�CD, ఇదర అKవ> [లవK& ]త: మూడలు <ధ" ఏ[ందJ అంతఃకరణ Ð మనసుX, బు��, అహం[ర మతుE �తE[\ �వనద అనుభవవను' Qూందలు అథA]^[ూళ�లు ఒందు Dహన eకు. ]నవన �హD ఒందు �ూడుC Dహన, ఏ[ందJ ]నవన నరమండలవ> Qచు� Vకసన&ూండు Zవ>దు సత" మతుE Zవ>దు Nథ" ఎందు V+�ష| ]డబహుదు. ఇదు 9:}గళR� <ధ"Vల� మతుE Vకసన&ూం^రద వ"MEగళలు� <ధ"Vల�. సంప@ణA Vంగడ| ]నవన �హ�ంద ]త: <ధ". ]నవన �హ, మనసుX మతుE బు��యను' ఒందు Dహనవ�'U #%దు[ూ%�. ఒందు [o స,ల� దూర Qూగబహుదు, ఒందు V]న మతEషుn దూర Qూగబహుదు, ప:#Dహన అదర� ఆద <మథ"Aవను' Qూం�రుతE�. ]నవన �హ సత" మతుE Nథ"వను', 2త" మతుE అ2థ"వను' Vంగ^సువ <మథ"Aవను' Qూం��. ఈ Vంగడ| ]నవన బు��bంద ]త: <ధ". ఇను' అ�కDద బు�� ]నవన నరమండలద f� అవలం;B�. సత"వను'

P a g e 2 0


Inspiration is a slender river of brightness leap-ing from a vast and eternal knowledge, it exceeds reason more perfectly than reason ex-ceeds the knowledge of the senses.

అK-గ �హ, మనసుX మతుE బు��యు ప:ముఖDగువ>�ల� ఆదJ అదు ముం�న హంత. 2మ� 7"lయను' తలుప>వ తనక Dహనద అవశ"క- ఇ�.

ఒబ� తకAD�య క� ఇదు. �: Jమకృష{ పరమహంసరు [% ]-య భMEయ పరవశదR� హుచ�రం- ఆడు#EదCరు ఎందు Q%�. �వరు ఇల� ఎ� � Jమకృష{ర భ:f ఎందు <Oతుప^సలు అవర [లవ> బంధు Nత:రు ఒబ� తకAD�యను' కJతందరు. అవరు Jమకృష{ పరమహంసరు భ:fయR� ఇ� CJ ఎందు �వరు ఇల�Dందు [లవ> ఉ�హర|hం�& తకAబద�DU ]త�^దరు. తకAD�యు VవKసుDగ Jమకృష{రు Qళ)- EJ, ఓQూ బహళ చ�U�, అ?ఘDద తకA. తకAD�యు ఇ�ల�వ> 2మ� భ:f, �వరు సత"వల� ఎందు ముUసు- EJ. Jమకృష{రు Qళ)- EJ, Qదు Qదు సత". తకAD�యు JమకృషK& అథADU� ఎందు[ూండు నన' బు��వం#[ &�Cతు ఎందు[ూండ. నంతర Jమకృష{రు Qళ)- EJ ఎంతహ బు��వం#[ -b [%యు 2మ& [ూkn� Cv ఎందు. అవళ) అవ2& Q��న బు��వం#[ [ూటుn తన' అBEత,వ�' ఇల� అను'వ Q& <OతుపPసువ <మథ"Aవను' [ూటnళ). ఇదు అ�క బు��య స,xవ. శుద�Dద బు��యు ఆంతKక ప:`యను' అనుభVసలు ఒందు Dహన, బు��యను' శుద�]డువ>�దరు Q&? ?దలు మనసXను' 2యం#:సeకు, నంతర ఇం�:యగళను' 2యం#:సeకు మతుE మనసXను' <D మతుE <ధ�bంద శుద�]డeకు. బు��యను' సతXంగగళ మూలక, ప:వచనవను' [ళ)వ మూలక, `2గళ xూద�గళను' [ళ)వ మూలక శుద�]డeకు. బు��యు శుద�DగుతE�. నంతర బు��యు �వ" ూ"#యం-, ఆత� ూ"#యం- ప:[�సుతE�, అ� Vశ, ూ"#Zద బ:హ� ూ"#. బు��యు స,ప:`యను' ప:#OంOసువ కన'^. సూయA 2KనR�, భూNయR� మతుE కన'^యలూ� సహ ప:#OంOసుతE�. 2KనR� సూయAన ప:#Oంబ స,ల� క^f, అ�క ప:]ణదR� భూNయ f� [ణబహుదు మతుE కన'^యR� మతుE BE ప:]ణదR� [ణబహుదు. ఇ� తరహ శుద�Dద బు��యు ఉన'తDద �వ" ూ"#యను' [ణుతE�. అంతహ శుద�Dద ఆత�వను' సదుGరు ఎందు Qళ�U�. అవర శుద�Dద బు��య మూలక �వ" ూ"#యు ప:జ,RసుతE�. 2మ� బు��యు <D, <ధ�, సతXంగ మతుE +సtగళ మూలక శుద�D�గ 2వ> సహ ఆ అంత ూ"A#యను' అనుభVసు#K. ఆంతKక ూ"#l ఆత� ూ"#, ఆత� ూ"#యు Vశ, ూ"#, బ:హ� ూ"#. ఇ� ఆనందవను' పPయువ ]గA.

यNजत मन उत यNजत िधयो

वा वःय बहतो वप�Pतः

व होऽा दध वयनावदक

इRमहS दवःय सवतः पIरपितः ||४|| ప@ణAశుద�Jద �యు Vప:ః మనసXను' 2యం#:B, ఏ[గ:-bంద 7"న ]^ పJసత"వను' అKయు- EJ.

मनय शा-ष...मनय शा-ष...मनय शा-ष...मनय शा-ष... <Vర <Vర జనరR� [లవరు ]త: పJసత"వను' అKయలు ప:య#'సు- EJ. అదరR� [లవరు ]త: సత"ద <రదR� నన'ను' అKయు- EJ (భగవంత కృష{ పర]త�). ఇన' ఇతరరు x:ం#& ఒళ&గు- EJ, అవరు ఆంతKక స,ప:`య f� [ం�:కKసువ>�ల�. స� అవర మనసుX eహ"ముఖDUరుతE�, అదు వసుEగళ Yం� ఓడుతE�. మనసుX 2Kన Q&, 2వ> Zవ తరహ QMదరు అదు [ళముఖD& Qూగువ>దు, 2రు fలు�ఖDU Qూగలు �Kl ఇల�. నమ� మనసుX eహ"DU స� QూగుతE�. అదు మనBXన స,xవ. అదు ఇం�:యగళ కP& QూగుతE�. బహళ క^f జనరు అందJ Zరు +:షnJూ, Zరు అదృషn+Rగ�ూ అవరు పJసత", ఆత�`న ఎను'వ>దు ఇ� ఎందు అథA ]^[ూళ)�- EJ. ఆత�`నవను' అథA]^[ూండf� ఆత�`న[\U శ:Nసు- EJ, అదృషn+Rగళ) మనసXను' 2యం#:B తమ� ఆంతKక ప:`, ఆత�, <p, అKవ> మతుE ఆనందవను' అKయు- EJ. xరతదR� మనసXను' 2యం#:Bదవనను' మQVర ఎందు కJయు- EJ. Vర ఎందJ

P a g e 2 1


Late, I learned that when reason died, then Wis-dom was born; before that liber-ation, I had only knowledge.

ఎ�ూn జనరను' హ-"]^దవనల�, Vర ఎందJ మనసXను' 2యం#:Bదవను. `2యను', భగవంతన <�-\ర పPదవనను' భగD� ఎందు కJయు- EJ, భగD� బుద�, భగD� మQVo ఇ-"�. జనరు Qళ)- EJ, బుద�, మQVర భగవంతన బ&G Zవ ]తు ఆడుతERరRల�, బుద� మతుE మQVరనను' భగD� ఎందు Q& కJయలు <ధ"? భగD� ఎందJ xగ"D�, xగ"వంత Ð కృ9& 9త:�దవను ఎందు. భగవంతనను' అKతవనను' భగD� ఎందు Qళ)- EJ. బహళ క^f జనరు ]త: Y& ఇరలు <ధ", అవరను' +:షnరు ఎందు కJయు- EJ.

7"నవను' <ధ� ]^దరు. ఈ <ధ�య క:మవను' అ�nంగ hగ ఎందు Qళ)- EJ. అవ>గళ) యమ, 2యమ, ఆసన, 9:|Zమ, ప:-"Qర, 7రణ, 7"న మతుE స]�. యమ, 2యమ, ఆసన మతుE 9:ణZమద [ళ& బరువ ఇం�:యగళను' 2యం#:సeకు ఎందు 9:రంభదR� Qళ�UతుE. మనసుX ఆంతKకDU చRసeకు, ఇదను' ప:-"Qర ఎందు Q%�. ఏ[గ:-యను' వృ�Cసువ క:మ[\ 7రణ ఎందు Q%�. నంతర తపసుX ఆగ� eకు, అ� 7"న. నంతర <�-\ర స]�యR� ఆగుతE�. స]�యR� <ధకరు అBEత,దR� ఇరువవను, సవAD"�యు, ప:శం<& అహAను, సVతృ, పర]త�నను' అKయువరు. మనసుX వసEగళను' ]త: �ూడలు <ధ". మనసుX Vషయవ"MEయను' �ూడలు ఆగదు. అKవ> [ూ|& eళకను' [ూడబహుదు ఆదJ అ� eళకు అKV& eళకను' [ూడలు <ధ"Vల�. బు��యు ప:పంచ[\ eళకను' [ూడబహుదు, అదు Vంగడ|యను' ]డబహుదు, ఆ�ూ�సబహుదు ఆదJ బు��యు ఆత� ూ"#యను' eళగలు <ధ"Vల�. ఇద[\ వ"#KకEDU ఆత� ూ"#యు బు��యను' ప:[�సుతE�. ఇ� `�ూదయ. ఈ [లవ> +:షnరు పJసత", సవA�, అBEత,దR�రువ ఒబ�� ఆద పర]త�నను' అKయు- EJ. అవK& ఇదు Q& <ధ"? మనసుX శుద�D�గ, బు��యు శుద�D�గ, అహం[రవ> త?గుణ�ంద ర ూగుణ[\ ఇ%దు, ర ూగుణ�ంద సత,గుణ[\ బరుతE�. సత,గుణ శుద�Dద బు��. శుద�Dద బు��యలూ� అల� ప:]ణద అహం ఇ�. ఆనందవను' పPయలు. `�ూదయద తుటnతు�యR� ఆ సత,గుణద అల� ప:]ణద అహం సహ కళ�Oళ)తE�. తదనంతర 2VAకల� స]�య B�# ఇరుతE�. ఆంతKక ప:`య అKVన B�#, ఆత�`న. ఇదను' ఈ +c�కదR� VవKస�U�.

P a g e 2 2


To commit adul-tery with God is the perfect expe-rience for which the world was created.

It was a bright Friday afternoon and the last hour at school. The class teacher declared it a free hour. It was her practice to have the children do something constructive and creative in free periods. She decided to have the children talk about their father’s profession as Father’s Day was ap-proaching. She wrote the topic on the board and asked the students to volunteer to start. A few volunteered and the activity began. In 10 minutes, 3 students had spoken about their father’s profession. The first student’s father was a Software engineer, the second’s was a Doctor and the third student’s father owned a business. The teacher now asked Kishan to come and speak about his Father’s profession.

Kishan was the class leader and a very good student. All the teachers and his classmates adored him. He was polite and kind to all and would entertain everyone with his sense of humor and act-ing skills. Kishan told the class that his father was a Trainer; he worked for many big companies training people on various aspects like communication, soft skills, leadership etc. Kishan’s father was a well known as he used to give Spiritual discourses mainly on The Bhagavad Gita so the teacher asked Kishan to talk about his father’s discourses. Kishan then shared a few experiences about the same. “You have attended so many of your father’s classes on the Gita, can you tell us what you have learnt from it?” asked the teacher. “Sure Mam” replied Kishan. He then paused for a moment closing his eyes as if he were saying a prayer in his mind and then said, “Bhagavad Gita means ‘The Song of God’. ‘Gita’ means song. It was sung by Lord Krishna, Sri Krishna Bhagavan. It is a part of the Greatest Epic of the world ‘The Mahabharatha’, written by Sage Vyasa. It is over 5000 years old! Mahabharata is the story of 5 Pandava brothers and their cousins, the Kauravas. The Kauravas tried to cheat and kill the Pandavas so that they could get their Kingdom. The Kauravas head Dhuryodhana did not want to give the Pandavas even a small piece of land. The Pandavas tried hard to avoid fighting and when nothing worked, they finally decided to go on a war against them. In the battle field, Arjuna, one of the Pandava broth-ers saw all his friends and relatives and Gurus on the Kauravas side standing to fight against them. Seeing them he became weak, and the great warrior Arjuna sat down crying. Bhagavad Gita is the song sung by Krishna, Arjuna’s charioteer, to make Arjuna wise and take the right deci-sion.” Inspired by his talk and on seeing the class listen to him with interest, the teacher asked, “Shall we enact a play on a story from the Mahabharata for this year’s school day function?” The whole class was excited and they decided to plan the next week.

LADS - Introduction

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Prabhuji’s articles in Bodhi Vruksha

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It is easy to distin-guish the evil worked by sin and vice, but the trained eye sees also the evil done by self-righteous or self-regarding virtue.

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Delight is the se-cret. Learn of pure delight and thou shalt learn of God.

Sanatana Dharma – Tradition and Spiritual. Parama Sadgurugalige Namanagalu… Salutations to Pujaneya Prabhuji… O Sadgurudeva! Without analyzing, the truth cannot be found. When we just go through the words as it is without understanding the inner meaning of the words, it becomes limited knowledge. The Grace of Gurudeva is the only way to analyze and understand the Pure Knowledge (para vidya). O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’. Let us contemplate on what Sanatana Dharma say about the tradition and the spiritual meaning of performing the deity puja in our daily life. Generally, we perform the Deity Puja daily. There is a misunderstanding that deity puja is not needed once one acquires the knowledge of wisdom. The knowledge or jnana makes one understand the reality of the puja, which they were perform-ing all these days. They performed puja without awareness. It was as if a blind belief came as an ancestor property. As Gurudeva says, Jnana is the highest understanding. Some have misunderstood that doing devata puja is the low-level sadana, they think that the devata puja is done by the people who have lower understanding. Some people think that with jnana they do not have to do any puja and this they think to be the higher understanding. Sri Ramanujacharya who lived in Melkote had a vision and in that, he saw a deity Krishna. In vi-sion i.e., in dream Sri Krishna says that there was a temple here and it has been destroyed, you please re-establish the temple and the deity. Ramanujachaya searches for the deity and he finds that the deity is with a Muslim Navab. The Navab invaded and destroyed the temple and took the deity with him. Ramanujacharya goes to the Navab and asks him to give back the deity. The Navab says it has become a toy for my daughter, she is playing with it and if she gives, you can take it. When Ramanujacharya asks the daughter to give the deity, she asks why. He says he will take the deity and perform the puja with shodashopachara. That girl was giving the deity food daily without the awareness. She said she would come along with the deity. Ramanujacharya es-tablished the temple and that Muslim girl by name Babe came there daily and performed puja. In this process, her mind purified. Even though she was of different religion, her mind purified while doing the puja and she became liberated. Here what we have to understand is the state of the mind. What we think of we become that. The deity is the way to think constantly of the Lord. When you constantly think of the Lord, you will become one with the Lord. This is the main reason for deity puja in our country. People think that they are worshiping deity when they worship vigraha, no; they are worshiping Lord through the vigraha. If you think deity itself is Lord it becomes wrong, if you think through worshipping deity you can be one with God that is the reality. Deity is the symbolism. Just looking at the deity you

Sanatana Dharma

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In a word, god-head; to remake ourselves in the divine image.

are at peace. Vigraha means the vishista grahana. It attracts you; it catches you in a special way. Performing puja daily brings peace in your mind. The same puja when you perform after you ac-quire the knowledge you will understand the reality of the puja. You are not attached to the dei-ty; you become a living example of jnani. You can authentically say the reality of puja; the pur-pose of puja. After jnanodaya the performance of puja brings peace in the surroundings where the jnani exists. Peace in mind brings peace in surrounding; peace in surrounding brings peace in home; peace in home brings peace in your daily routine. Nothing changes after atmajnana you are at peace. As Gurudeva said once about enlightenment - The Self-awareness that you have lost, you will get back. In the process, you will become very peaceful. So, once a person went to a Master and asked “You say so much about Enlightenment and Liberation, what is it all about? What difference does it make?” The Master said, “I did not know anything about Enlightenment. Before Enlighten-ment, the vigrahas were just vigrahas and the pujas were pujas.” That person asks, “So, then what happened?” The Master says, “I went to my Master, then he started teaching me about Enlighten-ment.” Then the person asks, “Then, what happened?” Master replies, “Then, the vigrahas were not vigrahas, the pujas were not pujas.” The person asks, “Then, what happened?” Master replies, “Then, the vigrahas were vigrahas, and the pujas were pujas.” The person says, “But that is what you said earlier also, what is the difference now?” Master replies, “Before Enlightenment, the vigraha was a vigraha and a puja was a puja, but my mind was full of noise. A puja was a spe-cial puja ; a vigraha was a beautiful vigraha. So, I used to put my own projections on the puja or vigraha. I did not know that I was projecting something on them. So, a vigraha was a vigraha and a puja was a puja, but it was my concept of vigraha and my concept of puja. I never saw vigraha or puja as they are. So, then what happened was I went to the Master and started learning about Enlightenment, then imaginations flared up, my fantasies increased. I started dreaming. Now the same vigraha looked like a divine form and the puja looked divine puja. Vigraha and puja were never same. I am adding more imaginations and fantasies from my own concept of Enlightenment on the puja and the vigraha. No longer is the vigraha, a vigraha and the puja, a puja. So after I got Enlightenment, my mind became silent. There was no more projecting something on the vigra-ha. Neither vigraha nor the puja is beautiful or are they divine or not divine. So, the vigraha is a vigraha and the puja is a puja, there is no more projection and my mind became silent.” So, this is what happens after Enlightenment. After enlightenment, you are aware of what you are doing. This is the difference between tradi-tional puja and spiritual puja. Tradition is before jnana and spiritual is after jnana. While per-forming puja traditionally you are very much interested in decorating vigrahas rather than con-templating on the purpose of puja. After enlightenment, performing puja becomes a teaching for others to perform puja with awareness; understanding the purpose of puja and will not get stuck in vigraha. There is a sloka - Shubham karoti kalyanam aarogyam dhanasampada, Shatru buddhivi-nashaaya sandya deepam namostute.

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Thought is not essential to exist-ence nor its cause, but it is an instru-ment for becom-ing; I become what I see in my-self. All that thought suggests to me, I can do; all that thought reveals in me, I can become. This should be man's unshakable faith in himself, be-cause God dwells in him.

Traditionally saying this means - I salute the evening lamplight, that brings auspiciousness, pros-perity, good health, abundance of wealth, and the destruction of the intellect’s enemy. The same sloka when we contemplate on it we will know the reality of it. The reality of the sloka is the spir-itual puja. Which is this lamplight which brings auspiciousness in us; which brings prosperity in us; good health and wealth in us; which destroys the intellect enemy in us. It is the sandya deepam. What is the realty of sandya deepam? The real understanding of sandya deepam? Sandya deepam namostute – sandya deepam means evening light in traditional form but in spir-itual sandya means the ‘sandi kaala’ – period of transition; period of significant change; period of radical transformation. Sandya means not only in evening, it is in early morning also. The tran-sition period when sunrises is sandya kaala. The transition period when sunsets is also sandya kaala. The transition period when our ignorance is burnt with the knowledge of wisdom is sandya kaala the sunrise in us. This is sandya deepam, the light of self – Atmajyothi which makes us to understand the reality of auspicious – jnana; the reality of wealth – spiritual wealth; the reality of prosperity is the Atmajnana; the reality of good health - peace of mind. Our Sanatana dharma says, the only difference between tradition and spiritual is to perform what all you were doing without awareness is tradition; to perform with awareness and peace is spiritual. Lighting the lamp was just lighting the lamp in evening in tradition; lighting the lamp is with awareness of the purpose of lighting the lamp in spirituality. Shirasa Namisuva, Tamma Pada sevaki.

Mundaka Upanishad: Chapter 11 Yajna means not just offering things to the fire. ‘Yajna’ means ‘service’. The offering into fire is a symbolic way of showing it. We make a wrong understanding about everything. Yajna as per today means making offerings to fire, ‘saying swaha’. You have to lead your life with a Yajna Bhava, means offering, meaning Grihasthas have to live their life by doing Pancha Yajna (Five Services or Sacrifices). Living with ‘Yajna Bhava’ attitude of Service is Yajna. Whatever you get in life offer it to Lord, and take everything what comes from Lord as prasada, is called Yajna Bhava. Which is Pancha Yajna (Five Services or Sacrifices)? There are five kinds of Yajnas which has to be performed by everyone (except sanyasis). They are: • Deva Yajna - service to the God, nature • Pitra Yajna - taking care of elder people • Rishi Yajna -studying and teaching whatever our Rishis (Seers) have taught us.

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Be conscious first of thyself within, then think and act. All living thought is a world in preparation; all real act is a thought manifest-ed. The material world exists be-cause an Idea began to play in divine self-consciousness.

• Manushya Yajna - service to human beings • Bhootha Yajna -showing kindness and care towards animals To teach the Pancha Yajna (Five Services or Sacrifices) is ‘Agni Karya’ (Fire Sacrifice). Deva Yajna means ‘service to the God’. Whatever we do for taking care of nature is called De-va Yajna. Whenever we offer gratitude to Lord, through pooja or Yajna is called Deva Yajna. Doing pooja in the morning and offering to Lord as naivedya and eating it in the afternoon, that is not Yajna. Living with ‘Yajna Bhava’ is Yajna. Whatever you get in life offer it to Lord, and take everything what comes from Lord as prasada, is called Yajna Bhava. Living with Yajna bha-va is Yajna. Teaching that is called Yajna, deva Yajna. Pitra Yajna means taking care of elder people, senior citizens. But over a period of time that Pitra Yajna has become giving pinda only. That is doing after the death, not being taken care when they are alive. Taking care when the elders are alive is Pitra Yajna. Bhootha Yajna we have to provide water, provide food to each animal. Birds and animals are dying, suffering, because of human civilization. Have you seen Sparrow anywhere in Bangalore? They have died; there is no place, everything we torture. For milk we torture the cow. The age of the cow comes to 7 years, 7 years cow dies, because the way we treat that cow in the dairy industry. Bhootha Yajna means showing karune (kindness) towards all animals; we have to do it daily. Rishi Yajna means whatever Rishis have taught, Upanishads, studying that, and teaching that is Rishi Yajna. Seeing the Divine in human being and doing service to the human beings is called Manushya Yaj-na. ‘Narana seveye Narayana na Seve’ To make you understand that these five things, this Agni Karya was there. Now what are we do-ing? These Pancha Yajnas (Five Sacrifices) have to be done every day. To demonstrate to you this the process of fire worship is used? Fire worship is the process of what happens there. The way of teaching you, that whatever you do, the gross thing, you do as an offering to Lord, Con-sciousness inside, if you do it, it becomes purified, and your Consciousness , mind becomes puri-fied and you reach Lord. To teach you this process symbolically is Yajna.

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To rotate on its own axis is not the one move-ment for the hu-man soul. There is also its wheeling round the Sun of an inexhaustible illumination.

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Sakshibhavada Adhbutagalu

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Transform the divided individual into the world-personality; let all thyself be the divine. This is thy goal.

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గురుగళను' స]7న ప^సలు ప:య#'Bదరు Ð ఓQూ! అ�n ఏను ఈగ [టn కనB2ంద ఎచ�రDUరువ>దKంద 2వ>

సం-ూష�ంద� ఇరబహుదు. గురుగళ) మతEషుn ూJU అళ)తE Q%దరు ఏను ]డువ>దు? �ను ��nయ కనసు కండ ��

గురు� అథవ �� గురుDందు కనసు [ణుతERరువ ��nయూ! Zవ>దు సత"?.

ఎచ�ర B�# ఎచ�ర B�# ఎచ�ర B�# ఎచ�ర B�# ÐÐÐÐ గ:-వ<� గ:-వ<� గ:-వ<� గ:-వ<�

ప:`య ఎచ�ర B�#యR� అKవ>, ఇం�:యగళ మూలక హKయుతE eహ" ప:పంచద f� [ం�:కKసుతE�. ఈ [రణ[\U, ఎచ�ర

B�#యR� ప:`యు కణు{గళ f� [ం�:కృతDU�. ప:`యు Vషయవ"ME �వ మతుE VషZవసుE జగ- EU ప:-"కDగుతE�.

Vషయవ"MEయు �హ-మనBXన గుణల�ణగళ ూ- పKకR�B[ూండు ప:పంచవ> ఆత�2ంద eJ అ�ూ' అనుభవవను'

Qూందు- E�. ప:పంచ మతుE Vషయవ"ME ఎరడూ ఒం� మూల ఘట[ంశDద శుద� అKV2ంద ]^� ఆదరూ, ప:xదకరణద

పK|మ�ంద, ప:పంచ�ంద eపAటn xవ� ఏళ)తE�. శుద� అKVన ఏMకృత అనుభవ - గ:Y[, గ:Yసువవ మతుE గ:YBద

ఎందు ప:-"Mసల�డుతE�. ఇదు �ను, నన'దు మతుE ప:పంచ�ంద eJ అ�ూ' xవ�& �KZగుతE�. ఈ ప:-"క-య స�షn

xవ� భయవను' హుknసుతE�.

`�ం�:యగvద కణు{గళ), MVగళ), eb, చమA మతుE మూగు Qగు కfAం�:యగvద eb, [గళ), [లుగళ),

fథున మతుE గుద�ంద వ"MEయు ప:పంచద ూ- సంవహన నPసు- E�.

ప:-"Mసల�టn గ:Y[ అందJ ]lయ ఆట ఈ ఎచ�ర B�#య ప:`యR� ప:భలDUరుతE�. ఎచ�ర B�#యు ప:`య Nక\ eJ

B�#గv�డ� DVద"&ూం^రువ>దను' [ళ& �త:దR -ూKస�U�. అదను' ఎచ�ర-ఎచ�ర, ఎచ�ర-స,ప', ఎచ�ర-&ఢ2�: మతుE

ఎచ�ర-ఉన'త ప:`వ<� ఎందు Qళ�U�. ప:#hందు B�#యR� అనుభVసువ ఆనందద ప:]ణ స,ప:`య ప:]ణద ూ-

సంబం�B�. ?దల� B�#యR� అల� ప:]ణదR� ఆనందవను' xVసబహుదు మతుE �ల\� B�#యR� పర]నందవను'

P a g e 3 3


When we have passed beyond individualizing, then we shall be real Persons. Ego was the helper; Ego is the bar.

అనుభVసబహుదు. ఎచ�ర B�#యR� ]lయ [యAచర|యు తుతEతు�యR� ఇరువ>దKంద hUయు ఎచ�ర B�#యను' &ఢ

2�\�య- ఎందు కJయు- EJ.

కనBన B�# కనBన B�# కనBన B�# కనBన B�# ÐÐÐÐ స,9'వ<�స,9'వ<�స,9'వ<�స,9'వ<�

కనBన B�#యR� ప:`యు ఆంతKకDU చRసలు శురుDగుతE�. కనBన B�#యR�, ప:`యు గంటRన xగదR�

[ం�:కృతDUరుతE� ఎందు Qళ�U�. ఎచ�ర B�#యR� నPయువ ఘట�గళ) గురుతుగvU �తEద f� ఉ%యుతE�.

ఎచ�ర B�#యR� సంభVసువ సం-ూష, దుఃఖ, జయ, అపజయ, ఒతEడ మతుE ఆ త ఎ� ఆగుQూగుగళ) సం<\రగvU

(గురుతుగvU) �తEదR� ఉ%యుతE�. ప:-"క మనసుX కనBన �ూకవను' ప:��B[ూండు సూ�¡Dద స�ర|గళను'

ఆనం�సలు 9:రం;సుతE�. ఆ వ"MEయు ఎచ�ర B�#యR� ప@ణADగద ఆ<గళను' కనBనR� ప@ణA&ూ%సలు

శురు]డు- E�.

కనBన B�#యR�, అహంxవవ> ఎచ�ర B�#& QూRBదJ దుబAలDUరుతE� ఆదJ, కనBన B�#యR� ఆ�ూచ�గళ

]దKగళ) ప:బలDUరుతE�. ప:`య కనBన B�#యు ప:`య Nక\ eJ B�#గv�డ� DVద"&ూం^రువ>దను' ఈ [ళUన

�త:దR� -ూKస�U�. కనసు-ఎచ�ర, కనసు-కనసు, కనసు-&ఢ2�: మతుE కనసు-ఉన'త ప:`.

ఎచ�ర ఎచ�ర ఎచ�ర ఎచ�ర ÐÐÐÐ &ఢ2�:&ఢ2�:&ఢ2�:&ఢ2�: శcన", ఆంతKక మతుE eహ" ప:పంచద అKVన అxవ

ఎచ�ర ఎచ�ర ఎచ�ర ఎచ�ర ÐÐÐÐ ఉన'త ప:`ఉన'త ప:`ఉన'త ప:`ఉన'త ప:` ఆ�ూచ�గ%ంద ముME, శుదC

అKవ>

ఎచ�ర ఎచ�ర ఎచ�ర ఎచ�ర ÐÐÐÐ ఎచ�రఎచ�రఎచ�రఎచ�ర �హ మతుE VషZవసుEగళ ూ-

పKకల��

ఎచ�ర ఎచ�ర ఎచ�ర ఎచ�ర ÐÐÐÐ కనసుకనసుకనసుకనసు VషZవసుEగళ అKVన అxవ, ఆ�ూచ�గళR� ముళ)Uరువ>దు

ఎచ�ర ప:`య ఉప అవ<�గళ)ఎచ�ర ప:`య ఉప అవ<�గళ)ఎచ�ర ప:`య ఉప అవ<�గళ)ఎచ�ర ప:`య ఉప అవ<�గళ) 2

1

P a g e 3 4

When we have passed beyond enjoyings, then we shall have Bliss. Desire was the helper; Desire is the bar.

hU& ప:`య కనBన B�#యను', ప:`య ఎచ�ర B�#& QూRB�గ, ప:`య కనBన B�#యు అ�క ప:]ణద అKVన

B�#ZUరుతE�. ఇద[\ [రణ ప:`యు ఆంతKకDU చRసువ B�#యR� ఇరువ>దKంద. ]ండూక" ఉప2ష#Eన ��Aకరు

కనBన B�#యR�, ఆంతKక ప:`య B�#యను' -జస ఎందు కJయు- EJ. -జస ఎందJ ఆంతKక ప:పంచద

ఆ�ూచ�గళను', xవ�గళను', స�ర|గళను' మతుE కల��గళను' ప:[�సువ ూ"#. ఉప2ష#Eన ��Aకర ప:[ర, ఎచ�ర

B�#& QూRB�గ కనBన B�#యR� Qచు� ప:]ణద `నద eళకు అథవ అKవ> ఇరుతE�.

&ఢ2�: B�# &ఢ2�: B�# &ఢ2�: B�# &ఢ2�: B�# ÐÐÐÐ సుషు�E అవ<� సుషు�E అవ<� సుషు�E అవ<� సుషు�E అవ<�

&ఢ2�: B�#యు సంప@ణADU V+:ం#. ఎచ�ర B�# మతుE కనBన B�# ప:-"క �Dత�వను' అ+ంత&ూ%సుతE�,

ఇద[\ ప:`య eహ" మతుE ప:-"Mసల�టn స,xవD [రణ. అచ�Kయ VషయDందJ hUగళ) ఎచ�ర మతుE కనBన B�#&

QూRBదJ &ఢ2�:య B�#యు అ�క ప:]ణద అKVన B�# ఎందు పKగ}సు- EJ. ఉప2షతుE &ఢ2�:య ప:-"క

�Dత�వను' 9:� ఎందు Qళ)తE�. ఇదు ఎచ�ర మతుE కనBన B�#& QూRB�గ &ఢ2�:య ఉతEమ `నద B�#.

&ఢ2�:యR� Vషయవ"MEయ అKవ> 9:బల"DUరువ>దKంద, ప:-"క �Dత�వ> Vశ,ప:`య ూ- ఈ అవ<�యR� బహళ

2కటDUరుతE�. ప>నః hUగళ) ప:`య &ఢ2�:య B�#యను' ప:`య Nక\ eJ B�#గv�డ� DVద"&ూం^రువ>�U

Qళ)- EJ. &ఢ2�: Ð ఎచ�ర, &ఢ2�: Ð కనసు, &ఢ2�: Ð &ఢ2�: మతుE &ఢ2�: Ð ఉన'త ప:`. ఇదను' ఈ [ళUన

�త:దR� -ూKస�U�.

కనసు కనసు కనసు కనసు ÐÐÐÐ ఉన'త ప:`ఉన'త ప:`ఉన'త ప:`ఉన'త ప:` శుద� అKవ>, Qూvయువ కనసుగళ), కనBన అKవ>

కనసు కనసు కనసు కనసు ÐÐÐÐ ఎచ�రఎచ�రఎచ�రఎచ�ర స�షn కనసు

కనసు కనసు కనసు కనసు ÐÐÐÐ కనసుకనసుకనసుకనసు మంజు మం ద కనసు

కనసు కనసు కనసు కనసు ÐÐÐÐ &ఢ2�:&ఢ2�:&ఢ2�:&ఢ2�: అKVన అxవ

కనBన ఉప అవ<�గళ)కనBన ఉప అవ<�గళ)కనBన ఉప అవ<�గళ)కనBన ఉప అవ<�గళ)

P a g e 3 5

When we have passed beyond willings, then we shall have Power. Effort was the helper; Effort is the bar.

ఉన'త ప:` ఉన'త ప:` ఉన'త ప:` ఉన'త ప:` ÐÐÐÐ తుKZ తుKZ తుKZ తుKZ

ఉన'త ప:`యు ఎచ�ర, కనసు మతుE &ఢ2�:య అవ<�గళం- ఒందు అవ<� అల�. ఇదు ఎచ�ర, కనసు మతుE &ఢ2�:య

అవ<�గ%Uంత NU�ద తుKZ. ఇదు ప:`య మూరు B�#గ%గూ Y�'�ZU అKVన B�#యR� సంప@ణA పర]నందదR�

ఇరుతE�. ఈ B�#యR� ఆ�ూచ�గ%ంద కల��గ%ంద మతుE ]lbంద సంప@ణA ముకEDద B�#lందు VవKస�U�.

ఉన'త ప:` Ð ఎచ�ర, ఉన'త ప:` Ð కనసు, ఉన'త ప:` Ð &ఢ2�:, మతుE ఉన'త ప:Ùంత NU�ద [లవ> హంతగళ) ఇD.

ఇదను' వ"MEయు ఉన'త ప:`యR� సంప@ణADU < �ప�Zగువ ?దలు అKయు- E�. ఈ హంతగళను' ఈ [ళUన �త:దR�

-ూKస�U�.

&ఢ2�: &ఢ2�: &ఢ2�: &ఢ2�: ÐÐÐÐ &ఢ2�:&ఢ2�:&ఢ2�:&ఢ2�: Vషయవ"MEయ అథవ

VషZవసుEVన అKవ> ఇల�

&ఢ2�: &ఢ2�: &ఢ2�: &ఢ2�: ÐÐÐÐ ఉన'త ప:`ఉన'త ప:`ఉన'త ప:`ఉన'త ప:` ఆ�ూచ�గళ) ఇల�, శుదC అKవ>

&ఢ2�: &ఢ2�: &ఢ2�: &ఢ2�: ÐÐÐÐ ఎచ�రఎచ�రఎచ�రఎచ�ర VషZవసుEVన �ూకద సం<\రగళ) ప:బలDUరుతE�

&ఢ2�: &ఢ2�: &ఢ2�: &ఢ2�: ÐÐÐÐ కనసుకనసుకనసుకనసు �తEద సం<\రగళ) ప:బలDUరుతE�

&ఢ2�:య ఉప అవ<�గళ)&ఢ2�:య ఉప అవ<�గళ)&ఢ2�:య ఉప అవ<�గళ)&ఢ2�:య ఉప అవ<�గళ)

ఉన'త ప:` ఉన'త ప:` ఉన'త ప:` ఉన'త ప:` ÐÐÐÐ &ఢ2�:&ఢ2�:&ఢ2�:&ఢ2�:

సవAవ@ శME ఎను'వ అKవ>

ఉన'త ప:Ùంత NUలుఉన'త ప:Ùంత NUలుఉన'త ప:Ùంత NUలుఉన'త ప:Ùంత NUలు

సవAవ@ �వ మతుE శME ఎను'వ

ఉన'త ప:` ఉన'త ప:` ఉన'త ప:` ఉన'త ప:` ÐÐÐÐ ఎచ�ర ఎచ�ర ఎచ�ర ఎచ�ర మనసXను' B�రDUసువ>దు

ఉన'త ప:` ఉన'త ప:` ఉన'త ప:` ఉన'త ప:` ÐÐÐÐ కనసు కనసు కనసు కనసు అ�క `నద &ూచర

పర]నంద మతుE అKVనపర]నంద మతుE అKVనపర]నంద మతుE అKVనపర]నంద మతుE అKVన ప:]ణప:]ణప:]ణప:]ణ

క^fక^fక^fక^f BE

ఉన'త ప:`య అKVన హంతగళ)ఉన'త ప:`య అKVన హంతగళ)ఉన'త ప:`య అKVన హంతగళ)ఉన'త ప:`య అKVన హంతగళ)

P a g e 3 6

When we have passed beyond knowings, then we shall have Knowledge. Rea-son was the help-er; Reason is the bar.

ఉన'త ప:`య అ#త ఉన'త ప:`య అ#త ఉన'త ప:`య అ#త ఉన'త ప:`య అ#త ÐÐÐÐ తుKZ#త తుKZ#త తుKZ#త తుKZ#త

ఉన'త ప:`య B�#యు ఎచ�ర, కనసు మతుE &ఢ2�: ఈ మూరు B�#గ%గూ Y�'�య B�#ZU�. ఉన'త ప:`యు ప:`య

ప:# చల�య Yన'�య B�#ZUరువ>దKంద ఆ�ూచ�గళR� ఆగR, xవ�గళR� ఆగR, ఉBKనR� ఆగR, గ:Y[యR�

ఆగR మతుE కల��గళR� ఆగR, గృత�Uరువ hUయు ఉన'త ప:`య B�#యను' ఎరడు ఆ�ూచ�గళ అంతరదR�;

ఉ¢� +,స 2+,సగళ అంతరదR� మతుE VVధ xవ�గళ B�#గళ అంతరదR� అKయు- E�. ప:`య ప:#hందు B�#యను'

ఉన'త ప:`bంద eంబRతDU� మతుE D"�B� ఎందు అKతవను, �వనద ప:#�| ఆనంద�ంద ఇరు- E�. అవను

�వనద సం-ూష, దుఃఖ, ఆకషA|, VకషA| ముం-ద ద,ంద,�ంద అVచRత�&� ఇరువ>దKంద అవనను' మQప>రుష

ఎందు పKగ}స�U�.

తుKZ అవ<�యను' �kద అవ<� తుKZ#త. తుKZ#త అవ<�యR� ఎచ�ర, కనసు, &ఢ2�: మతుE తుKZ సహ

శుద� ప:`య అ;వ"కE రూపD Vనః eJlను అల� అను'వ అKవ> ఉం�గుతE�. ఇదు అ�,తద స�#. ZK& ఈ అKవ>

ఇరువ>�ూ అవరు పJ]నందవను' అనుభVసు- EJ. అవరు Vశ,దR� ఇరువ ప:కkత మతుE అప:కkత వసుEగళను' స,తః

తమ� ఆత�ద Dభవ ఎందు [ణు- EJ.

Spirituality At School

This is the story of a little Atmajyothi (name withheld) who is sharing his spiritual learning with others

Dear Guruji,

Yesterday I attended 'parent teacher meeting'. The teacher told me that AJ is deeply spiritual and philosophical and how he has made her peaceful and calm. She told me an anecdote about herself, "Teacher's mother-in-law passed away and she was crying in the school. AJ saw that and asked her what is the matter. He repeatedly asked her until she told him what happened. Then AJ has consoled her by saying that 'Why are you crying, nobody died, if you think by death, that person has gone far from you, you are wrong. Infact that person has come into your heart , closer to you.'" teacher felt better. Teacher told me that she feels calm and peaceful in AJ's company. She says that the wisdom of AJ is stunning for such a small boy.

Hari Om

P a g e 3 7


God's servant is something; God's slave is greater.

Sri Lalita Sahasranama – 6, 7.

उ�Uान सहॐाभा चतबा�ह सम�Rवथ - Udyadbhaanu saharabha chaturbhahu samanvitha Endowed with four arms, bright as thousands of rising sun. The four arms represent the four puru-shartha - Dharma, artha, kama and moksha. This is waking (jagrath), dreaming (svapna), deep sleep (sushupthi) and natural state (turiya). One arm of Sri Mata represents that, in waking state we should lead the life according to pancha maha yagna. (Deva yagna, pitru yagna, manushya yagna, bhuta yagna and rishi yagna) The second arm of Sri Mata represents, that the money is needed to lead the life and to help the one in need. Just earning the money should not be our dream and the real wealth is the six spiritual wealth (shama, dama, uparati, titiksha, shradde and samadana). The third arm of Sri Mata represents that, deep sleep is not the result of physical de-sire but we are with the God without our awareness, and the desire should be the burning desire (mumukshatva) to be in the presence of the God. The fourth arm of Sri Mata represents that, the moksha is our natural state and identifying our self with God and merging with God is liberation and this is our natural state (turiya). Rising sun means, the one who has attained all these four states is a Realized person (Jnani) who is a rising sun. As bright as red, like thousand sun means, she is illuminating on the bright red thou-sand petals lotus on sahasrara of that realized person as sakshi – witness. The one who made us know the reality of purushartha - dharma, artha, kama and moksha is Gurudeva. The one who is the knowledge of wisdom (Atmajnana) in us, the witness (sakshi) in us is Gurudeva!

�: లR- సహస:�] Ð ౬, ౭.

उ�Uान सहॐाभा चतबा�ह सम�Rवता - ఉద"��ను సహ<:x చతుeAహు సమ2,- Ð �లు\ eహుగ%ంద కూ^రువ,

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నPస e[ందు -bయ ఒందు eహు ప:#2�సుతE�. అథAవను' �వ�ూ9య[\ Qగు అవశ"క- ఇరువవK&

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నమ� &ఢDద 2�: [మ�bంద అల� అదు నమ& అKVల�దం- భగవంతన ూ-యR� నమ� ఇరుV[ ఎందు మతుE [మ

Lalitha Sahasranama

P a g e 3 8


The strangest of the soul's experi-ences is this, that it finds, when it ceases to care for the image and threat of troubles, then the troubles themselves are nowhere to be found in one's neighbourhood. It is then that we hear from behind those unreal clouds God laughing at us.

ఎందJ భగవంతనను' [ణeకు అ�ూ' అ#ం�:య బయ[ (ముము�త,) ఎందు -bయ మూర� eహు ప:#2�సుతE�.

తుKZ అవ<�l ?� ఎందు, భగవంతన ూ- నమ� మూల తత,వను' పKకR�B[ూండు అంత"దR� భగవంతనR� ఐక"

Qూందువ>� ?�Dందు ఇ� నమ� మూలతత, (సహజ B�#) ఎందు -bయ �లక\� eహు ప:#2�సుతE�.

ఉదయbసువ సూయA ఎందJ ఈ �లు\ ప>రు�థAగళను' Qూం�ద �Vయు `2ZU సూhAదయదం-

ఉదbసువను ఎందు. <VJరు రకE వణAద Q& ప:[�సువళ) ఎందJ ఆ `2య సహ<:రదR�, సహస:దళద రకE వణAద

పద�దR� <pZU ప:[�సువళ) ఎందు. `2య -జసుX ఆత�`న�ంద <VJరు సూయAన eళMనం- ప:[�సుతE�.

ఉదbసు#Eరువ <VJరు రకEAవణAద సూయAరం- <p రూపదR� ఆ `2య సహ<:రదR� ప:[శవ>ల�వళ).

నమR� ధమA, అథA, [మ మతుE ?�ద 2జDద అKవను' తందవరు గురు�వ. నమR� ఆత�`నDU, <pభూతDU

ప:[�సు#Eరువరు గురు�వ !

Soundarya Lahari - Verse 4

�वदRय: पा�ण यामभयवरदो दवतगण-

-ः�वमका नवािस कEटतवराभी�यिभनया ।

भयात ऽात दात फलमप च वाNछासमिधक

शर)य ! लोकाना तव Eह चरणावव नीपणौ ||४|| Graciousness of the Mother – Removal of all fears and curing of diseases. Oh, She who is refuge to all this world, All gods except you mother, Give refuge and grants wishes, Only by their hand. But only you mother Never show the world in detail, The boons and refuge that you can give, For even your holy feet will suffice, To remove fear for ever, And grant boons much more than asked. The Universal Mother does not need any mudras like other deities who have showed us Varada mudra, abhaya mudra. She who is the refuge to the Universe never shows the world, how she pro-tects her devotees. Her Holy Feet permanently eradicates any fear and showers abundant

P a g e 3 9


Only the soul that is naked and una-shamed, can be pure and inno-cent, even as Ad-am was in the primal garden of humanity.

boons, unsolicited, on the devotee.

Fear and curing of diseases: Fear of death is one of the greatest fears that a human being has. When one surrenders at the Holy Feet of the Mother, all fears disappear because they are more eager to be one with The Mother than to be in this materialistic disease filled world. The diseases are not only physical but also mental. The greatest of these diseases is Ajnana and Samsara also known as Bhavaroga. As Gurudeva says, Doctors may prescribe medicines for afflictions and diseases of the body, but what cures the disease is the prana inside, and the source of that prana is The Universal Mother. Medicines are like Gangajal and the Doctor is the Mother herself. The Universal mother is called as ‘Sarva rogahara chakra swamini Prakata yogini’ in Sri Devi Kadgamala. She manifests herself as Doctor to cure the diseases of her devotees. We can see how the diseases are being cured through Energy Healing Techniques like Pranic Healing and Reiki. The source of Prana is The Uni-versal Mother, and when that moves in a systematic way in the body, the disease is cured. It is the Prana that purifies the nadis and chakras and makes the Pranic energy to move in a system-atic way. For example, Reiki healing is not physical; it is intellectual healing or healing through spiritual guidelines. With spiritual guidelines, the disease is cured through life energy viability. The main cause for disease is mind. It is the life energy, which heals negativity in a person and purifies the mind. Mind is not just in brain it is all over the body. The mind starts from nervous system and the nervous system spreads in every part of the organ and tissue of the body. Mind can never be separate from the body. Mind is seen outside the body in the form of aura. The negative feeling that starts in the mind is not just limited to the brain. Mind is connected to the body and so, it goes all over the body and affects some part of the body in form of a dis-ease. Now, which part of the body gets affected is again a result of the sins that we have com-mitted in our past lives. Through the Energy Healing Techniques, when the life energy flows through these affected parts, the negativity will vanish and the disease will be cured. From this we can conclude that Doctors cannot cure the mental aspects of a disease just by pre-scribing medications, which are external to the body. Diseases can be cured by regulating ener-gy movement inside the body. The cause for any disease is ignorance and the effect is disease manifesting in the body and mind. There is no greater disease than ignorance. When the knowledge of wisdom flows in, ignorance vanishes and the disease is cured. Sadguru is the panacea for ignorance! When one is blessed with Sadguru Darshan, all the dis-eases related to physical, mental, bhavaroga ajnana and samsara never affects you. Sadgurude-va is The Universal mother who does not need any mudras like all other deities. Sadgurudeva, who is the refuge to the Universe will never show the world how he protects his devotees. His Holy Lotus Feet removes the fear forever and grants abundant boons, unsolicited. The one who brings us out of the fear of death and disease is Gurudeva and Gurudeva alone!

P a g e 4 0


Page 3

Some moments from the Guru Poornima cele-brations held in Aug’13

P a g e 4 1


Yogasana

STEP – 1 : Introduction of Asana

• Name: Utkatasana • Meaning: Chair posture • Justification: Final posture looks like sitting in

chair • Type: Standing • Category: Culturative • Stithi: Tadasana • Vishranti: Shithila tadasana • Counts: 4 • Complimentary: Tadasana

Please ensure the Asanas are practiced only under the supervision of a qualified Yogacharya. You can con-tact Atma-jyothi Prasad for more de-tails.

STEP – 2 : Demonstration

• Demonstration with counts, explanation and breathing : • Come to Stithi (Tadasana) • Ekam: Inhale and raise your hands above your head • Dve: Exhale and bend your knees 90 degrees and sit in air • Hold the posture for 1 minute with normal breathing • Trini: Inhale and raise to standing position • Chatvari: Exhale and drop your hands • Come to sithila tadasana and relax.

STEP – 4 : SUBTLE points

• The bent knee should make 90 degrees angle

• Don’t bend forward or back-ward

• Hold the posture for at least 1 minute

STEP – 3 : Benefits and Limitations

Specific Benefits:

• Good for the ankles, thighs, calves, and spine • Good for abdominal organs, diaphragm, and

heart • Reduces flat feet Specific Limitations:

• People with low blood pressure should avoid pos-ture

• People with knee pain should avoid this asana

P a g e 4 2

Next month

September 2013

we are celebrating

Ganesh Chathurthi.

Please send your

contributions

based on the same


Participate

Weekly satsangs: At Prabhuji s place over the weekends and at NR Colony (open to all) on Thursdays. Satsangs for festivals are organized at a convenient date/time.

There are various forums for you to participate and contribute.

Readers Reviews: If you have valuable feedback for Divya Jyothi please share them with us. You can email them to [email protected] and [email protected]

Spiritual Insights: You can contribute short articles on your spiritual experience, your love for Sadguru (prose/poems), poetry, etc.

Articles: These can include articles on various spiritual topics like Upanishads, Vedanta, Yoga, Trivia, Quiz, Puzzles, Yajna Activities, or your own original ones. Please encourage children to contribute. For contributing in Kannada, please visit google.co.in/transliterate to transliterate your article from English to Kannada font. Copy paste the Kannada font in the body of Gmail and mail the same.

Transcribe: Well be studying the 10 important Upanishads over the next year. Prabhuji’s teachings will be translated to various languages. Atmajyothis have volunteered. If interested, please get in touch with Prabhuji

Spiritual Masters: Articles of teachings on various spiritual masters. All contributions can be mailed to [email protected] and [email protected]

Come Online:

• Atmajyothi Satsang is online at www.atmajyothi-satsang.org.

• Atmajyothi Satsang is also on Facebook and Prabhuji can be

reached at [email protected] • Listen to Prabhuji's live and recorded talks on YouTube at

http://www.youtube.com/user/atmajyothisatsang • Atmajyothi Vishwa Gurukulams classes on Gita and Upanishads for

children are broadcast on www.ustream.tv/channel/atmajyothi-LADS

Page 3: Pictures and short reports of Satsang activities

divya jyothi aug 2013

Documents

newer present ones

life of love

journey of life

n s i d e t h i s i

s s u e

shackles of past

power of syner

power of intention