divya jyothi - may 2012

From the editor’s desk

IN S IDE TH I S I S SUE :

Prabhuji Speaks 3

Buddha 4

Buddha teaching his son

Rahula

5

Buddha and Shankara 6

Buddha and his teachings 8

Deliverance 11

Dependent Origination -

Paticca Samuppada

12

Desire 14

Attachment 15

Paradise and Hell 16

Metta, Karuna, Mudita,

Upekka

17

Beautiful thought by Lord

Buddha

18

Nibbana 19

Page 3 20

Q&A: Choice, Conscious-

ness and Grace

21

Guru Paduka Stotram -

Shloka 5

22

Spiritual Insights 23

Guru Mahima 23

Peace Pilgrim 25

Service—Helping, Fixing or

Serving

28

Ananda Marga - Part 3 30

Panchadasi—Chapter 7 32

Sanatana Dharma - Part 4 33

Guru’s Grace 34

Devotion to God 35

Yogasana 37

Divya Jyothi Sharing the Enlightened Wisdom

M A Y 2 0 1 2 I S S U E 5

The spiritual seeker is a unique kind of a rebel. While a rebel doesn’t accept norms , doesn’t conform and

does things his own way, a spiritual seeker questions the reality of his own existence and looks for the

truth behind it. The Buddha went one step ahead. He was not satisfied with what he learnt from various

masters and he set out to find out the truth behind the truth. Having found it, what he taught and how he

taught us, is what we’re celebrating in this month’s edition. The compassionate one taught us the four

noble truths, the eightfold path to emancipation, he taught us not to accept blindly what was told, but to

investigate them in our own lives and apply them accordingly.

We celebrated Buddha Poornima on 6th May at Atmajyothi Geetha’s place. Prabhuji’s talk on the occasion

on Buddha’s teaching is available on YouTube for those who couldn’t make it. In the May edition, besides

Buddha’s teachings and the regular contributions, we have included some pictures taken from the two

day meditation camp held at Pyramid Valley, Bangalore.

Also please be informed that Prabhuji’s discourses are available in DVDs. One set consists of 11 DVDs.

One DVD costs Rs 50/-

Entire set costs Rs 550/-

You can place your orders by sending a mail to Atmajyothi Prasad at [email protected]

Hope you enjoy this edition. Be mindful. Be happy.

Hari Om,

Editorial Team.

P A G E 3

Prabhuji Speaks: Water, Wave and Ocean Dear Atmajyothis,

Spirituality is about knowing three aspects – the world we see, the consciousness which we cannot see, and

myself one who is experiencing the world. What is the relationship between these three? How are they relat-

ed?

Consciousness Myself World

The world which I perceive is material in nature. Typical materialist view of the world explains everything in

terms of matter – including consciousness. Based on the this view, the popular understanding is consciousness

is a byproduct of matter. Since we have a brain, we have consciousness. The other view is everything is con-

sciousness. This is a spiritual view point of universe. Whatever we experience, perceive is nothing but con-

sciousness. In this view point, the matter is the creation of consciousness. The consciousness is the basic sub-

stance of the universe. There is nothing other than consciousness. Since everything is consciousness only, the

world we see is not real since it is insentient in nature. The world is a temporary projection in consciousness.

Discoveries in quantum physics tend to support this view point. Matter is made up of atoms and molecules

which in turn is made up of energy. Light as energy can exist as either waves or particles depending on the ob-

server effect. This brings primacy of consciousness in structuring our experience of the world.

This concept is beautifully illustrated by Rishis in the form of Shri Narayana and Shri Mahavishnu. While Shri

Narayana represents the consciousness in rest, Shri Vishnu represents the consciousness in the mode of mani-

festation – consciousness in motion.

Another analogy can be given for the consciousness. Water, ocean and wave. Wave represent the individual

souls in creation. Ocean represents the Lord – Saguna Brahman – consciousness involved in creation. Water

represents the consciousness at rest – Para brahman.

D I V Y A J Y O T H I

P A G E 4


“What exists is

changeable and

what is not

changeable does

not exist.

Change is the

very constituent

of reality.”

In a small but prosperous kingdom called Kapilavastu there lived a king by name

Suddhodana, who had a queen by name Mayadevi. One day she had a dream of a white

elephant piercing her womb, soon after this dream she became pregnant and on a full

moon night of Vaishaka a beautiful boy baby was born to this couple. A Brahmin, who

came to see the baby, said the baby would either become a king of kings or get fed up

with the material world and go in search of wisdom so as to overcome suffering and

misery in this world and become a great saint. The couple were very happy to have the

child and named him as Siddhartha - which means wish fulfilled, but the words of the

sage were disturbing them and they always wished that the little one will become a

king of kings. On the seventh day after the birth of Siddhartha the queen expired and

left the child in the care of her younger sister Prajapati, who was also married to the

king.

As the child grew they observed that the child was always full of compassion for others

and preferred to stay alone, all these made them always think of the words of the Brah-

min, so the king made all the arrangements to see to it that his son is always in the

midst of luxury which was devoid of any misery and sorrow. As a prince he received royal education, and mastered

himself in horse riding, archery etc. Later he married Princess Yasodhara and had a son with whom he led a luxuri-

ous life. Once he convinced his charioteer to take him outside the palace and was really shocked to see old and

diseased people, death and a monk. He realized that there was more in life apart from the luxury and enjoyment

of material life.

As he became more engrossed in the thoughts, he decided to leave the palace and go in search of truth so as to

the overcome sorrow and misery which was prevalent in life. He became a mendicant and went from place to

place and like a beggar begged for food and eat whatever was given to him. He went and met many saints and

sages to understand their teachings but was not satisfied. He then entered the thick jungles of Urubilva near Gaya.

There he sat in meditation and started living only on water, fruits and herbs. There were five ascetics living in that

place and as they watched him thought they would follow him as they thought this person would be able to find

the final truth and kept a constant watch on him.

Siddhartha slowly left eating food and just had air and water and this made him very week. Once as he went to

take a bath in the river because of weakness he fell down. At that time he saw a musician playing an instrument, a

stringed one but one of the string got cut off because it was too tight and that made the flow of the music to be

stopped . But that incident made Siddhartha realize that moderation is necessary in life and he decided to take

food which was a necessity for the body to be maintained. A lady by name Sujatha came and offered him food and

he took it will full of gratitude. The five hermits who were watching him constantly were quiet disturbed to see

Siddhartha partaking food and came and enquired. They were not happy with his answer and so they left him and

went.

With the knowledge that the body was a necessity for going in search of truth and food was a necessity for the

maintenance of the body he started meditating under a Bodhi tree. Irrespective of the various seasons, climate,

the various thoughts which kept coming up, he kept on meditating. After intense meditation for many days he

became enlightened under the Bodhi tree in Bodhgaya. He found that the middle path, was the best way to live a

balanced and harmonious life. He then went in search of the five ascetics and taught them the highest truth. They

became his disciples and thus started the Sangha.

Buddha

P A G E 5


“By oneself is one

purified; by one-

self is one de-

filed.”

He taught many a people in Urubilva including a Brahmin by name Kashyapa. One day they decided to go to partic-

ipate in the great yagna celebrated by Bimbisara. On the way they met a shepherd who was taking a herd of sheep

which were to be offered as a sacrifice in the yagna celebrated in Rajagriha. When the King Bimbisara heard that

Buddha along with Kashyap was coming to his place, he rushed to give them a warm welcome. During their con-

versation Buddha told him to stop the practice of offering innocent animals in the yagna and later taught him also

the highest wisdom.

After a couple of years King Suddhodana heard that his son has become a great person and has a number of disci-

ples who are spreading his teachings. He invited his son to his palace and asked him to take charge of the king-

dom, but Buddha refused. He then gave the highest wisdom to his wife and son also. His son joined his sangha.

Buddha lived long till a ripe age and spread his teachings to many people and brought peace and happiness among

many and changed their life.

How a young boy Rahula, of seven years could lead the Holy Life is almost inconceivable. But Sāmanera

(Novice) Rāhula, cultured, exceptionally obedient and well-disciplined as he was, was very eager to accept instruc-

tion from his superiors. It is stated that he would rise early in the morning and taking a handful of sand throw it

up, saying – “Today may I receive from my instructors as much counsel as these grains of sand.” One of the earli-

est discourses preached to him, immediately after his ordination, was the Ambalatthika-rāhulovāda Sutta in which

He emphasized the importance of Truthfulness.

One day the Buddha visited the Venerable Rāhula who, seeing Him coming from afar, arranged a seat and sup-

plied water for washing the feet. The Buddha washed His feet and leaving a small quantity of water in the vessel,

said: “Do you see, Rāhula, this small quantity of water left in the vessel?”

“Yes, Lord.”

“Similarly, Rāhula, insignificant, indeed, is the Samanaship (monkhood) of those who are not ashamed of uttering

deliberate lies.”

Then the Buddha threw away that small quantity of water, and said: “Discarded, indeed, is the Samanaship of

those who are not ashamed of deliberate lying.”

The Buddha turned the vessel upside down, and said – “Overturned, indeed, is the Samanaship of those who are

not ashamed of uttering deliberate lies.”

Finally the Buddha set the vessel upright and said – “Empty and void, indeed, is the Samanaship of those who are

not ashamed of deliberate lying.”

“I say of anyone who is not ashamed of uttering deliberate lies, that there is no evil that could not be done by

him. Accordingly, Rāhula, thus should you train yourself – “Not even in play will I tell a lie.”

Emphasizing the importance of truthfulness with such homely illustrations, the Buddha explained to him the value

of reflection and the criterion of morality in such a way as a child can understand. "Truth is higher than everything,

truthful living is higher than that!"

Such is the way of teaching of Sadgurus like Buddha..!

Buddha teaching his son Rahula:

P A G E 6


‘Constant reflec-

tion is essential

for purification

of bodily, ac-

tions, verbal ac-

tions and men-

tal actions.’-

Buddha

Parama Sadgurugalige Namanagalu...

Salutations to Pujaneya Prabhuji

'' O Sadgurudeva ! You are the all-knowing one- You help the mind of your disciple to blossom. Your feet are ever

engaged in giving true knowledge. You dispel the wrong intellectual notions of differences amongst gods - Vishnu,

Shiva, Brahma. O Gurudeva ! O Pujaneya ! Please give me your feet to hold on . ''

The Buddha - Buddha means ''Awakened'' . Buddha was not a born Buddha, before enlightenment he was a Bodhi-

sattva means one who is aspiring to attain Buddhahood. He became Buddha by his own efforts. Just as certain

plants and trees can bear only one flower, even so world-system can bear only one fully Enlightened Buddha.

Buddha was a unique being. Such a being arises in the world out of compassion for the world, for the happiness

and benefit of men. Buddha had no teacher for his enlightenment. His knowledge of secrets of all existences was

realized by himself through his own intuitive wisdom (My Pujaneya). Buddha is the Accomplished One, Worthy

One, The Fully Enlightened One.

Once a Brahmin named Dona, approached the Buddha and questioned him.

'' Your Reverence will be a deity ?''

'' No, indeed, Brahmin, a deity am I not.'' replied the Buddha.

'' Then Your Reverence will be a God ?''

'' No indeed, Brahmin, a God am I not.''

'' Then Your Reverence will be human being ?''

'' No indeed, Brahmin , a human being am I not.''

'' Who than will Your Reverence be ?''

The Buddha replied that he had destroyed Defilement's which conditions rebirth as God or human being and add-

ed ;

'' As a Lotus, fair and lovely, By the water is not soiled, By the world am I not soiled : therefore Brahmin, am I Bud-

dha.''

Buddha was misunderstood and many became atheists. Buddha never spoke about God, he spoke about the

suffering, the main cause for suffering and how to get liberated from it. He Never gave the name to the '' TRUTH''

as God, but said '' Realize the TRUTH''. Buddha kept silent about God as at that time the society he dealt consisted

of strong atheists .Buddha said everything even ''Self'' is relatively Real - Shunyam . This is true as Self is the part

of cosmic Energy or Creation which is relatively Real with respect to The Absolute Unimaginable God. Buddha

stopped speaking as the atheists cannot Realize the existences of the Unimaginable God indicated through his

Silence.

The Buddha had discovered the Path of Liberation from the cycles of birth and rebirth in this world. Out of com-

passion for the world, he shows the path and method whereby he delivered himself from suffering and death and

achieved man's ultimate goal. Now it is left for man to follow the path .

The Buddha was a human being . As a man he was born, as a Buddha he lived, and as Buddha his life came to an

end. Born a man, living as a mortal, he attained the supreme state of perfection called Buddhahood, and without

keeping his enlightenment to himself, he proclaimed to the world the possibilities and power of human mind. The

Buddha demonstrated how a man could attain the highest knowledge and supreme Enlightenment by his own

efforts. He taught that man can gain his deliverance from the ills of life and realize the eternal Bliss Nirvana.

He taught the ideal of selfless service. He protested the system that hampered the progress of mankind and advo-

Buddha and Shankara

P A G E 7


The learned man

who does not

practise the

Dhamma, is like

a colourful flow-

er without scent.

– Buddha

cated equal opportunities for all. He declared that the gates of deliverance was opened to all, in every condition of

life, high or low, saint or sinner, who would care to turn a new leaf and aspire to perfection. He banned the sacri-

fice of unfortunate animals and brought them within his compass of loving kindness.

The teachings of Buddha penetrates with transcendental wisdom the four Noble truths - Suffering, the cause of

suffering, the cessation of suffering and the Noble Eightfold path leading to the cessation of suffering. This indeed,

is refuge secure by which one is released from all sorrow.

He did not force his followers to be slaves either to his teachings or to himself, but through teaching the famous

''Kalama Sutta, granted complete freedom of thought and admonished his followers to accept his words only

after subjecting them to a thorough examination.

He was the most compassionate and tolerant of teachers.

Buddha and Sri Shankara by Swami Vivekananda - As said by Swami Vivekananda Buddha brought Vedanta to

light , gave it to the people and saved INDIA . A thousand years after his death Sri Shankaracharya revived the Ve-

danta Philosophy. By Buddha the Moral side of the Philosophy was laid stress upon and by Shankaracharya , the

Intellectual side. He placed the clear picture of Advaitha System in front of the People.

Buddha had a great, Universal heart and Universal Patience, making religion practical and bringing it to every one's

door. In Shankaracharya it was tremendous Intellectual Power. What is needed is The Bright sun of Intellectuality

joined with the heart of Buddha, the wonderful infinite heart of Love and Mercy. This Union gives highest Philoso-

phy. It is the union of science and religion, Poetry and philosophy. This will be the religion of future if we can work

it out.

What is needed is the Combination of greatest heart with the greatest intellectuality, infinite Love with infinite

knowledge. The Vedantist Say that God is Infinite Existence, Infinite Knowledge and Infinite Bliss and he regards

these three as One. Existence without knowledge and Love cannot be ; knowledge without Love and Love with-

out knowledge cannot be. What is needed is the harmony of Existence, knowledge, and Infinite Bliss. This is possi-

ble with the intellect of Shankaracharya and the heart of a Buddha.

Buddhism was really the offshoot of Vedanta. Buddha made the analysis and Shankaracharya made synthesis out

of it. Buddha was fearless, his fearless search for Truth and Such Love for every living thing the world has never

seen. Buddha never sought anything to himself, whatever he conquered gave it to the world. Buddha was ever

ready to give his own life to save the life of even a kid - '' Bahujana hitaya Bahujana sukhaya'' - For the welfare of

the many, for the happiness of the many'' ! This shows Buddha's large-heartedness - what a compassion !

It was Lord Buddha who brought Vedanta to practical field and showed how to apply them in the everyday life of

people. He was the living embodiment of true Vedanta.

What has to be said is ''Buddha and Shankara'' and many misunderstand and say ''Buddha vs. Shankar''.

Shirasa Namisuva,

Gurudeva Pada sevaki

P A G E 8


“By mind the

world is led, by

mind is drawn:

And all men

own the sover-

eignty of mind.”

Buddha and his teachings The Buddha is the greatest conqueror the world has ever seen. His

Teaching illuminates the way for mankind to cross from a world of dark-

ness, hatred and suffering to a new world of light, love and happiness.

The basic goal of Buddhist teachings is to keep the mind empty and still

so that our innate wisdom can manifest itself.

The Buddha was the first most active missionary in the world. He wan-

dered from place to place for forty-five years preaching His doctrine to

the masses and the intelligentsia. Till His last moment, He served hu-

manity both by example and by precept. His distinguished disciples fol-

lowed suit, penniless, they even travelled to distant lands to propagate

the Dhamma, expecting nothing in return. Buddha Sakyamuni compared human beings chasing after the fleet-

ing pleasures of this world to a child licking honey off a sharp knife. There is no way they can avoid hurting

themselves. He says. “They are like men who carry torches against a strong wind; the flame will surely burn

their hands and faces.”

According to the Buddha, the miracle of realization of the Truth is the only miracle. The Doctrine is certainly to

be studied, more to be practised, and above all to be realized by oneself. A Buddha’s mind is a polished mirror

where everything is reflected in its true perspective. It has been said of Him that there was no religious teacher

who was “ever so godless as the Buddha, yet none was so god-like.”

The Dhammapada states:

“From craving springs grief, from craving springs fear; For him who is wholly free from craving, there is no grief,

According to Buddhism this so-called being is composed of five groups or aggregates,

• Rūpa, matter,

• Vedanā, feeling,

• Saññā, perception,

• Samkhārā, mental states

• Viññāna, consciousness.

These are the five psycho-physical component parts that constitute an individual. Matter is composed of forces

and qualities. Mind too is composed of mental states (cetasikas). They are fifty-two in number, of them Vedanā,

and Saññā are treated as two distinct groups. The remaining fifty are collectively called Samkhārā

The important teachings of Buddha or Buddhism can be briefed as follows:

• Dhamma

• The Triple Jewell

• The Four Nobel Truths

• The Five Percepts

• The Eightfold Path

• The Law of Karma

Each is briefed as follows:

Dhamma

The original Pāli term for Buddhism is Dhamma, which, literally, means that which upholds or sustains

It is the Doctrine of Reality. It is a Means of Deliverance from suffering and Deliverance itself. Whether the Bud-

P A G E 9


When one has

the feeling of

dislike for evil,

when one feels

tranquil, one

finds pleasure in

listening to good

teachings; when

one has these

feelings and ap-

preciates them,

one is free of fear.

dha's arise or not the Dhamma exists from all eternity. Dhamma is the natural law that all conditioned things

are transient (anicca), sorrowful (dukkha) and that everything is soulless (anattā). Buddha told Vakkali: ‘He who

sees the Dharma (Truth) sees the Tathagata; he who sees the Tathagata sees the Dharma' (SAMYUTTA NI-

KAYA). (Buddha is truth and so all Buddhas are…!)

The Triple Jewels

Taking refuge in Buddha , His Dhamma and the Sangha

• The Buddha is the guide.

• The Dharma is the path.

• The Sangha are the teachers or companions along the way.

“He who practices Dhamma will be protected by the Dhamma”

The Four Noble Truths

Dukkha: There is suffering (dukkha). Suffering (dukkha). is an intrinsic part of life prior to awakening, also expe-

rienced as dissatisfaction, discontent, unhappiness, impermanence.

Samudaya: There is a cause of suffering (dukkha)., which is attachment or desire (tanha).

Nirodha: There is a way out of suffering (dukkha)., which is to eliminate attachment and desire.

Magga: The path that leads out of suffering (dukkha), is called the Noble Eightfold Path.

The Four Noble Truth deals with dukkha its nature, its cause, its cessation and the way to its cessation. Which.

As a feeling dukkha means that which is difficult to be endured. As an abstract truth dukkha is used in the sense

of contemptible (du) emptiness (kha). The world rests on suffering – hence it is contemptible. It is devoid of any

reality – hence it is empty or void. Dukkha therefore means contemptible void.

The Noble Eight Fold Path

When the Buddha gave his first sermon in the Deer Park, he began the 'Turning of the Dharma Wheel'. He chose

the beautiful symbol of the wheel with its eight spokes to represent the Noble Eightfold Path.

1. Right View. The right way to think about life is to see the world through the eyes of the Buddha--with wisdom

and compassion.

2. Right Thought. We are what we think. Clear and kind thoughts build good, strong characters.

3. Right Speech. By speaking kind and helpful words, we are respected and trusted by everyone.

4. Right Conduct. No matter what we say, others know us from the way we behave. Before we criticize others,

we should first see what we do ourselves.

5. Right Livelihood. This means choosing a job that does not hurt others. The Buddha said, "Do not earn your

living by harming others. Do not seek happiness by making others unhappy."

6. Right Effort. A worthwhile life means doing our best at all times and having good will toward others. This also

means not wasting effort on things that harm ourselves and others.

7. Right Mindfulness. This means being aware of our thoughts, words, and deeds.

8. Right Concentration. Focus on one thought or object at a time. By doing this, we can be quiet and attain true

peace of mind.

Following the Noble Eightfold Path can be compared to cultivating a garden, but in Buddhism one cultivates

one's wisdom. The mind is the ground and thoughts are seeds. Deeds are ways one cares for the garden. Our

faults are weeds. Pulling them out is like weeding a garden. The harvest is real and lasting happiness.

The Three Divisions of the Path

The Eightfold Path can be divided into three different categories. The Pali for each category appears in paren-

theses after the word to which it corresponds. They are as follows.

• Morality (sila)

P A G E 1 0


To live a pure

unselfish life,

one must count

nothing as one's

own in the midst

of abundance.

Unity can only

be manifested by

the Binary.

Unity itself and

the idea of Unity

are already two.

• Meditation (samadhi)

• Wisdom (prajna)

All the steps in the Noble Eightfold Path fall into one of these categories. Morality includes numbers one, two,

and three: right speech, right action, and right livelihood. Meditation is made up of the middle three steps (four,

five, and six): right effort, mindfulness, and concentration. Finally, Wisdom is comprised of numbers seven and

eight: right view and right resolve. These may appear in different orders and in different descriptions. The order

isn't critical because the process is not linear; each part of the Path interacts with every other part.

The four Sublime States (Brahma-Vihāra): Loving kindness, compassion, appreciative joy and equanimity.

The ten Transcendental virtues (Pāramitā):— generosity, morality, renunciation, wisdom, energy, patience,

truthfulness, resolution, loving-kindness, and equanimity.

The Five Percepts

The Vinaya code or disciplinary code given by Buddha is the base for Nibbana. The five precepts are the basic

rules to be followed by the bhikkus.

• No killing Respect for life

• No stealing Respect for others' property

• No sexual misconduct Respect for our pure nature

• No lying Respect for honesty

• No intoxicants Respect for a clear mind

The Law of Karma

Karma is an impersonal, natural law that operates in accordance with our actions. It is a law in itself and does

not have any law-giver. Karma operates in its own field without the intervention of an external, independent,

ruling agent. In short the entire Karmic force is dependent on the dynamic mental flux (citta santati) ever ready

to manifest itself in multifarious phenomena as occasion arises In short the entire Kammic force is dependent

on the dynamic mental flux (citta santati) ever ready to manifest itself in multifarious phenomena as occasion

arises. “Where, Venerable Sir, is Kamma?” King Milinda questioned the Venerable Nāgasena. “O Mahārāja,”

replied the Venerable Nāgasena, “Kamma is not said to be stored somewhere in this fleeting consciousness or

in any other part of the body. But dependent on mind and matter it rests manifesting itself at the opportune

moment, just as mangoes are not said to be stored somewhere in the mango

tree, but dependent on the mango tree they lie, springing up in due season.” Neither wind nor fire is stored in

any particular place, nor is Kamma stored anywhere within or without the body.

Kamma is first distinguished as unwholesome (akusala) and wholesome (kusala). Unwholesome kamma is ac-

tion that is morally blameworthy, detrimental to spiritual development, and conducive to suffering for oneself

and others. Wholesome kamma, on the other hand, is action that is morally commendable, helpful to spiritual

growth, and productive of benefits for oneself and others.

“May every living being, drowning and adrift, Soon return to the Land of Limitless Light!”

The Vows of Samantabhadra Avatamsaka Sutra

Buddham saranam gacchāmi

Dharmam saranam gacchāmi

Sangham saranam gacchāmi

NOTE: Other concepts of Buddhism like nibbana, dependent origination, four virtues like loving kindness are

dealt as separate topics in this edition.

— Compiled by: Atmajyothi Komal

P A G E 1 1


“By Kamma is

this world led.” –

Atthasalini

‘I am’ is a vain thought; ‘This am I’ is a vain thought;

‘I shall be’ is a vain thought; ‘I shall not be’ is a vain thought.

Vain thoughts are a sickness, ulcerous growth..!

(all thoughts are arising in consciousness)

But after overcoming all vain thoughts, one is ‘a silent thinker’.

And the thinker, the Silent One, does no more arise,

no more pass away, no more tremble, no more desire.

For there is nothing in him whereby he should arise again.

And as he arises no more, how should he grow old again?

And as he grows old no more how should he die again?

And as he dies no more, how should he tremble?

And as he trembles no more, how should he have desire’?

So no more Desire...no more suffering...this is Deliverance!

Courtesy:

THE WORD OF THE BUDDHA - NYANTILOKA

In English The Word of the Buddha (Abridged) Students’ Edition. Colombo

1946, Y.M.B.A.

Deliverance

How much do you know about MANIPURA CHAKRA…..?

1. Manipura means __________________________.

2. Manipura Chakra is located ____________.

3. __________ Gland is governed by Manipura Chakra.

4. Manipura Chakra has ____________petals.

5. The Sound associated with Manipura Chakra is _______________.

6. The Element associated with Manipura Chakra is ________________.

7. The Color of Manipura Chakra is __________________.

8. The Sense organ and the work organ associated with Manipura Chakra are ______& ______respectively.

9. The internal organs associated with Manipura Chakra are _______________________.

10. The emotions associated with Manipura Chakra are ________________ & ________________.

11. The mental functions associated with Manipura Chakra are ________________ &___________.

12. The presiding deities for the Manipura Chakra are ________________ &___________.

Answers on page 31

Quiz—5

P A G E 1 2


“He honours me

best who practis-

es my teaching

best.”

The Buddha discovered for himself and applied this law of causality paticca-samuppāda' to determine the cause

of dukkha. And thus also made a way out of it..!

The term `paticca-samuppāda': `samuppāda' means the arising of something; `sam' (an assimilated form of `san')

means together; `uppāda' means arising; `paticca' means because of or as a result of something. Therefore, the

compound term paticca-samuppāda means arising of something (i.e. dukkha) as a result of a cause or causes. In

brief this is called dependent arising.

The Twelve Nidanas

Pratītyasamutpāda explains the existence of objects and phenomena as being due to systems of causes and

effects. It has a general and a specific application, namely causality and the twelve nidanas.

The Twelve Nidanas show the causal relations between the psychophysical phenomena that sustain dukkha, and

the possibility to revert this chain, leading to liberation. We must know them in the forward and reverse orders,

and also contemplate them.

“With Ignorance (Avidyā) as condition, Mental Formations, Conditioning Activities (Samskāra) arise

With Mental Formations (Samskāra) as condition, Consciousness, (Vijñāna) arises

With Consciousness (Vijñāna) as condition, Mind and Matter (Nāmarūpa) arise

With Mind and Matter (Nāmarūpa) as condition, Sense Gates (Sadāyatana )arise

With Sense Gates (Sadāyatana) as condition, Contact (Sparśa) arises

With Contact (Sparśa) as condition, Feeling (Vedanā) arises

With Feeling (Vedanā) as condition, Craving (Trsnā) arises

With Craving (Trsnā) as condition, Clinging(Upādāna) arises

With Clinging (Upādāna) as condition, Becoming(Bhava) arises

With Becoming(Bhava) as a condition, Birth (Jāti)arises

With Birth (Jāti) as condition, Aging and Dying (Jarāmarana)arise”

The relationship among factors is always complex, involving several strands of conditioning. For example, when-

ever there is ignorance, craving and clinging invariably follow, and craving and clinging themselves indicate igno-

rance

• Five past causes are: avijjā, sankhāra, tanhā, upādāna and kamma-bhava.

• Five present effects are: vinnāna, nāma-rūpa, salāyatana, phassa and vedanā.

• Five present causes are: tanhā, upādāna, kamma-bhava, avijjā and sankhāra.

• Five future effects are: jāti and jarā-marana of vinnāna, nāma-rūpa, salāyatana, phassa and vedanā.

Thus the three rounds of defilement, action and effect go on….

• Avijjā, tanhā and upādāna form the kilesa (defilement round ) round.

• Sankhāra and kamma-bhava constitute the kamma round (action round).

• All the rest belong to the vipāka round (effect round).

. The Dependent Arising” in reverse order

“When this cause does not exist, this effect is not; with the cessation of this cause, this effect ceases.

With the cessation of Ignorance, Conditioning Activities cease.

Dependent Origination (Paticca Samuppada)

P A G E 1 3


“He who sees the

Dhamma sees

me.”

With the cessation of Conditioning Activities (Re-linking) Consciousness ceases.

With the cessation of (Re-linking) Consciousness, Mind and Matter cease.

With the cessation of Mind and Matter, the six Spheres of Sense cease.

With the cessation of the Six Spheres of Sense, Contact ceases.

With the cessation of Contact, Feeling ceases.

With the cessation of Feeling, Craving ceases.

With the cessation of Craving, Grasping ceases.

With the cessation of Grasping, Becoming ceases.

With the cessation of Becoming, Birth ceases.

With the cessation of Birth, Decay, Death, Sorrow, Lamentation,

Pain, Grief, and Despair cease.”

Thus does this whole mass of suffering cease.

In the Samyutta Nikāya is found an interesting interpretation of the Dependent Origination (Paticca Samuppāda)in

terms of happiness.

The Buddha says:

“Suffering leads to Confidence (Saddhā);

Confidence to Rapture (Pāmojja); Rapture to Joy (Pīti);

Joy to Tranquillity (Passaddhi); Tranquillity to Happiness (Sukha);

Happiness to Concentration (Samādhi);

Concentration to Knowledge and Vision of things as they truly are (Yathābhūta-ñānadassana);

the Knowledge and Vision of things as they truly are to Repulsion (Nibbidā);

Repulsion to Non-attachment (Virāga); Non-attachment to Deliverance (Vimutti);

Deliverance to the Extinction of Passions (Khaye-māna); e., to Arahantship.”

“Inspiring, indeed, is that place where Arahants dwell, be it a village, a forest, a valley, or a hill.”

“Let go of the past,

let go of the future,

let go of the present,

and cross over

to the farther shore of existence.

With mind wholly liberated,

you shall come no more to birth and death.”

- Dhammapada

P A G E 1 4


“By birth is not

one an outcast,

By birth is not

one a Brahmin.

By deeds is one

an outcast, By

deeds is one a

Brahmin.”-

Buddha

In a small town lived a couple who were very rich and they had only one son by name Kumar. As the couple grew

old and their son was of marriageable age, they decided to find a suitable bride for him and accordingly informed

him also. But Kumar declined it and refused to marry. The couple never gave up, as and when a circumstance

came they kept asking and pestering him to marry and settle down in life. But everytime Kumar refused. He was

slowly getting disgusted with the same question and came to know that he will not be allowed to live in peace, so

he hit on a plan.

He went to a highly skilled artisan and asked him to carve the most beautiful image of a girl with matchless beauty.

When it was ready, he took it to his house and showed it to his parents and told them that he will marry a woman

who is as beautiful as the image or sculpture. The old couple were very happy and made the necessary arrange-

ments to find a girl who is as beautiful as the statue. Many days and months passed by, they didn’t get any infor-

mation at all and one fine day they got a news, about a girl who is as beautiful or rather more beautiful than the

statue.

Immediately the old couple sent a messenger with lot of gifts to invite the girl and her parents to their place. Ku-

mar , when he came to know about the information kept pondering about how could there be a more beautiful a

lady than the statue. As he kept thinking about the girl his desire to meet the girl and enjoying her company kept

increasing every day. Any movement of a vehicle made him jump and rush out to see whether it was the girl who

was coming. His longing to see the girl increased and he started becoming restless. He started questioning his

parents on the delay of the arrival of the girl. He questioned his parents of, whether the girl had refused to marry

him, if not why has she not yet come?

The parents then decided to reveal the truth and told their son that the girl will never come since she is dead. Ku-

mar swooned and fell down unconscious. Then Buddha came to their house, seeing him everyone came to him

and sought their blessings . Buddha came and blessed and enquired about them. He found Kumar afflicted with

sorrow and asked him the reason for it. Kumar told Buddha about the girl, who was the most beautiful one and

how he was supposed to marry her but now before anything can happen the girl is no more, she is dead, which is

the cause for his grief or sorrow.

Buddha listened to him calmly and explained to him of DESIRE. Buddha made him see of how one small desire

which arises within oneself makes a person loose his peace and happiness and dip into grief and sorrow. When

Kumar came to know about the root cause of his sorrow he was relieved. When Buddha told him that all he has

to do to be peaceful is to drop the desire. Kumar became very clear and the calmness and serenity which was

there in the face of Buddha started engulfing Kumar and he also became calm.

Desire

P A G E 1 5


“As the mother

protects her only

child even at the

risk of her own

life; even so let

one cultivate

boundless

thoughts of lov-

ing-kindness

towards all be-

ing.” - Karani-

ya Metta Sutta.

Once in a small village, there lived a farmer, who was cleaning his field, when Buddha happened to cross the village

and enquired the farmer as to what he was doing? The farmer who was mentally thinking about a wonderful har-

vest, told the Buddha that he was cleaning the field. Again the next day the Buddha asked the farmer what he was

doing on that day ? Farmer replied that he was ploughing the field. On each successive day Buddha asked the

farmer the same question and the farmer replied to him happily as to what he was doing on that day.

One day the farmer said to Buddha that since he had been taking so much interest in his work , he offered to give

him a share of his harvest. Many days passed and the farmer watched happily his crop growing beautifully and

were also becoming ripe. One day he decided that the time has come for him to do harvest. That night suddenly

black clouds gathered , thunder and lightening were also blasting in the sky and that night rain poured down heav-

ily that the farmers crop got completely washed off.

Next morning when the farmer came to his field he was shocked and grief stricken to find his field completed de-

stroyed. He was dejected because all his work had gone into drains and he was unable to keep up his promise to

Buddha. His family members cajoled him to have some food to eat but he couldn’t eat even a morsel of food.

Then Buddha came to his room and enquired about his well being. Then the farmer told him about the destruc-

tion of his crop and the fact that he was unable to keep his word to him. Buddha listened to him patiently and

advised and consoled him. Then Buddha told him that, all the sorrow or grief is due to attachment. Attachment

for crops, property, words, to me etc. All these attachment leads to sorrow , grief and fear. Hence he advised the

farmer to drop these attachments, by doing so one can become free from the burden of sorrow and grief. Having

been thus advised by the Buddha, the farmer understood and became peaceful. He bowed down to Buddha and

sought his blessings and lived happily.

Attachment

A N A P A N S A T I

V I P P A S A N A X

I H A A Q D T A L A

N D L N L H T T I V

A A I N O A E T S I

Y M N A A M M A K J

A A I O V M Z H X J

N S B Z A A W K A A

I Q B B H I K K H U

C X A X B O J U N X

C A N A D E V D A Z

A T A G A H T A T Y

Word Puzzle How many words can you find

in this Word Search Puzzle?

All words are related to

Buddha teachings…

You can find more than

15 words…!!!

Get set go...

have enlightenment !!

CLUE: All the words are from

original Pail Literature.

Answers on page 38

P A G E 1 6


“Immediate re-

alization is the

sole criterion of

truth in Bud-

dhism.

Its keynote is

rational under-

standing

(Sammaditthi).

”

A soldier came to Hakuin and asked "Is there really a paradise and a hell?"

"Who are you?" inquired Hakuin.

"I am a samurai," the warrior replied.

"You, a samurai!" exclaimed Hakuin. "What kind of ruler would have you as his guard? Your face looks like that

of a beggar!"

The soldier became so angry that he began to draw his sword, but Hakuin continued. "So you have a sword!

Your weapon is probably as dull as your head!"

As the soldier drew his sword Hakuin remarked "Here open the gates of hell!"

At these words, the samurai, perceiving the discipline of the master, sheathed his sword and bowed.

"Here open the gates of paradise," said Hakuin.

Paradise and a Hell

Zen Koans Light and Easy

Fa-yen,a Chinese Zen teacher, overheard four monks arguing about subjectivity and objectivity. He joined them

and said: "There is a big stone. Do you consider it to be inside or outside your mind?"

One of the monks replied: "From the Buddhist viewpoint everything is an objectification of mind, so I would say

that the stone is inside my mind."

"Your head must feel very heavy," observed Fa-yen, "if you are carrying around a stone like that in your mind."

The moving mind

Two monks were arguing about the temple flag waving in the wind. One said, "The flag moves." The other said,

"The wind moves." They argued back and forth but could not agree. Hui-neng, the sixth Patriarch, said:

"Gentlemen! It is not the flag that moves. It is not the wind that moves. It is your mind that moves." The two

monks were struck with awe.

Maybe

There is a Taoist story of an old farmer who had worked his crops for many years. One day his horse ran away.

Upon hearing the news, his neighbors came to visit. "Such bad luck," they said sympathetically.

"Maybe," the farmer replied. The next morning the horse returned, bringing with it three other wild horses.

"How wonderful," the neighbors exclaimed.

"Maybe," replied the old man. The following day, his son tried to ride one of the untamed horses, was thrown,

and broke his leg. The neighbors again came to offer their sympathy on his misfortune. "Maybe," answered the

farmer. The day after, military officials came to the village to draft young men into the army. Seeing that the

son's leg was broken, they passed him by. The neighbors congratulated the farmer on how well things had

turned out. "Maybe," said the farmer.

P A G E 1 7


"Even offering

three hundred

bowls of food

three times a day

does not match

the spiritual

merit gained in

one moment of

love."

-Nagarjuna

The first Sublime State is Mettā (Samskrit-Maitri). It means that which softens one’s heart, or the state of a true

friend. Metta is the sincere wish for the welfare and genuine happiness of all living beings without exception. It is

also explained as the friendly disposition, for a genuine friend sincerely wishes for the welfare of his friend.

Mettā is neither carnal love nor personal affection, for grief inevitably arises from both. Mettā is not mere neigh-

borliness, for it makes no distinction between neighbors and others. Mettā is not mere universal brotherhood, is

not religious brotherhood is not political brotherhood for it embraces all living beings including animals.

The Buddha exercised mettā equally towards His own son Rāhula, His adversary Devadatta, His attendant Ānanda,

His admirers and His opponents. This loving-kindness should be extended in equal measure towards oneself as

towards friend, foe and neutral alike. In exercising this boundless loving-kindness oneself should not be ignored.

This subtle point should not be misunderstood, for self-sacrifice is another sweet virtue and egolessness is yet

another higher virtue. Mettā cannot co-exist with anger or vengeful conduct. The point to be clarified here is that

unselfish mettā is not synonymous with ordinary affection(prema).

The Buddha states: “Hatreds do not cease through hatreds: through love alone they cease.”

A benevolent attitude is the chief characteristic of mettā. He who practises mettā is constantly interested in pro-

moting the welfare of others. He seeks the good and beautiful in all but not the ugliness in others. Mettā leads to

quick mental concentration and one-pointedness. Mettā tends to beautify one’s facial expression. Besides these

inevitable worldly blessings mettā possesses a magnetic power.

The high standard of mettā expected from a Bhikkhu can be understood by the following admonition of the Bud-

dha:

“If bandits sever your limbs with a two-handled saw, and if you entertain hate in your heart, you will not be a fol-

lower of my teaching.” Such enduring patience is extremely difficult. But, that is the lofty ethical standard the Bud-

dha expects from His followers.

Like mettā (loving-kindness), karunā (compassion) should also be extended without limit towards all suffering and

helpless beings, Compassion embraces all sorrow-stricken beings, while loving- kindness embraces all living beings,

happy or sorrowful. The practice of mettā and karunā is easier than the practice of muditā which demands great

personal effort and strong will-power.

Muditā embraces all prosperous beings and is the congratulatory attitude of a person. It tends to eliminate any

dislike (arati) towards a successful person. The fourth sublime state is upekkhā or equanimity. The etymo-logical

meaning of the term upekkhā is “discerning rightly,” “viewing justly” or “looking impartially,” that is, without at-

tachment or aversion, without favour or disfavour.

“Retaliate not. Be silent as a cracked gong when you are abused by others. If you do so, I deem that you have

already attained Nibbāna although you have not realized Nibbāna.” Upekkhā discards clinging and aversion. An

Metta, Karuna, Mudita, Upekka

P A G E 1 8


"When reason

ends, then anger

begins.

Therefore, anger

is a sign of weak-

ness."

-Dalai Lama

impartial attitude is its chief characteristic.

Mettā embraces all beings, karunā embraces sufferers, muditā embraces the prosperous, and upekkhā embraces

the good and the bad, the loved and the unloved, the pleasant and the unpleasant. He who wishes to be divine in

this life itself may daily cultivate these four sublime virtues which are dormant in all.

The culmination of this metta , karuna, mudita, upekka is the identification of oneself with all beings

(sabbattatā), making no difference between oneself and others. The so-called “I” is lost in the whole. Separatism

evaporates. Oneness is realized.

Beautiful Thought by Lord Buddha Once Buddha was walking from one town to another town with a few of his followers. This was in the initial

days. While they were travelling, they happened to pass a lake. They stopped there and Buddha told one of his

disciples, "I am thirsty. Do get me some water from that lake there." The disciple walked up to the lake. When

he reached it, he noticed that right at that moment, a bullock cart started crossing through the lake. As a result,

the water became very muddy, very turbid. The disciple thought, "How can I give this muddy water to Buddha

to drink!"

So he came back and told Buddha, "The water in there is very muddy. I don't think it is fit to drink." After about

half an hour, again Buddha asked the same disciple to go back to the lake and get him some water to drink. The

disciple obediently went back to the lake. This time too he found that the lake was muddy. He returned and

informed Buddha about the same. After sometime, again Buddha asked the same disciple to go back.

The disciple reached the lake to find the lake absolutely clean and clear with pure water in it. The mud had set-

tled down and the water above it looked fit to be had. So he collected some water in a pot and brought it to

Buddha. Buddha looked at the water, and then he looked up at the disciple and said," See what you did to

make the water clean. You let it be.... and the mud settled down on its own - and you got clear water.

Your mind is also like that! When it is disturbed, just let it be. Give it a little time. It will settle down on its own.

You don't have to put in any effort to calm it down. It will happen. "It is effortless."

P A G E 1 9


Hatred and neg-

ative emotions

are beginning-

less; they have

no beginning,

but there is an

end. Conscious-

ness itself has no

beginning and

no end; of this we

are certain." Da-

lai Lama

The Pāli word Nibbāna (Samskrit – Nirvāna) is composed of “Ni” and “Vāna”. Ni is a negative particle. Vāna means

weaving or craving. This craving serves as a cord to connect one life with another. “It is called Nibbāna in that it is a

departure (Ni) from that craving which is called Vāna, lusting.” The Buddha described Nirvana as the perfect peace

of the state of mind that is free from craving, anger, and other afflicting states (kleshas). "'the liberated mind

(citta) that no longer clings' means nibbāna" (Majjhima Nikaya 2-Att. 4.68).

In conventional terms the Buddha declares: “Nibbānam paramam sukham” Nibbāna is the highest bliss. Nibbāna

is eternal (dhuva), desirable (subha), and happy (sukha). It is birthless (ajāta), decayless (ajara), and death-

less (amara). Strictly speaking, In Nibbāna nothing is ‘eternalised’ nor is anything ‘annihilated.’ Certainly it is not a

state of nothingness. The Nibbāna of Buddhists is, therefore, neither a state of nothingness nor a mere cessation.

What it is not, one can definitely say. What precisely it is, one cannot adequately express in conventional terms as

it is unique. When all forms of craving are eradicated, reproductive Kammic forces cease to operate, and one at-

tains Nibbāna, Nibbāna is neither a cause nor an effect. Hence it is unique (kevala). Nibbāna is there where the four

elements of cohesion (āpo), extension (pathavi), heat (tejo), and motion (vāyo) find no footing. “The whole world

is in flames,” says the Buddha. “By what fire is it kindled? By the fire of lust, hatred and delusion, Nibbāna is also

explained as the extinction of the fire of lust (lobha), hatred (dosa), and delusion (moha).

In the Udāna and Itivuttaka the Buddha refers to Nibbāna as follows: “There is, O Bhikkhus, an unborn (ajāta),

unoriginated (abhūta), unmade (akata) and non-conditioned state (asamkhata).” That is Nibbana. Ajāta means

that it has not sprung up on account of causes or conditions (hetupaccaya). Abhūta (lit., not become) means that

it has not arisen. As it has not sprung up from a cause and has not come into being, it is not made (akata) by any

means. Becoming and arising are the characteristics of conditioned things such as mind and matter, but Nibbāna,

being not subject to those conditions, is non-conditioned (asamkhata). The way to Nibbāna is the Middle

Path (Majjhimā Patipadā) This Middle Path consists of the following eight factors: Right Understanding, Right

Thoughts, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The first two are classified as Wisdom (paññā), the second three as Morality (sīla), and the last three as Concentra-

tion (samādhi). In Mahayana, Nibbana is classified into four categories:

1. Nibbana with residue, the state of a person who has realized the nature of Nibbana, but has not yet eliminated

the five aggregates;

2. Nibbana without residue, wherein the aggregates have been eliminated;

3. Svabhava Nibbana, the primeval Nibbana which is always present, whether we realize it or not, and

4. Nonabiding Nibbana, in which one abides in neither Samsara nor ultimate quiescence. This is the Nibbana of the

Buddhas and the highest Bodhisattvas.”

A person can attain Nirvāna without dying. When a person who has realized Nirvāba dies, his death is referred

as parinirvāna (Pali: parinibbana), his fully passing away, as his life was his last link to the cycle of death and rebirth

(samsāra), and he will not be reborn again.

"Just as when a lamp is lit in a darkened room,

a thousand years of darkness immediately vanishes,

in the same way when the lamp of the Bodhi-mind

illuminates sentient beings,

countless eons of darkness are immediately dispelled."

(Avatamsaka Sutra / Hua-yen ching / Kinh Hoa Nghiêm)

Courtesy: THE BUDDHA AND HIS TEACHINGS - By Venerable Narada Mahathera, THE SEEKER’S GLOSSARY OF BUD-

DHISM

NIBBANA

P A G E 2 0


“I declare, O

Bhikkhus, that

volition

(cetana)

is Kamma. Hav-

ing willed one

acts by body,

speech and

thought.”

Some moments from the 2 day meditation camp held at Pyramid valley Bangalore

Page 3

P A G E 2 1

Q & A CHOICE , CONCIOUSNESS AND GRACE Transcript of Interactive Talk given at Prabhuji’s Place on March 18th 2012:

Audience: Do we have a choice in spiritual evolution ? What is the role of Grace ?

Prabhuji: You please look at the whole Universe no, in whole Universe such massive Galaxies are there. In which

we are nothing, not even a small dust in that, billons and billons of stars are there Galaxies are there and each of

them is going in precise path. See the Sun no, Sun is a bigger being than what you are. So does Sun has a choice,

galaxies have a choice, Electrons they are spinning at a rapid rate do they have a choice. Forget about the sun

earth has a choice, or water has a choice, wind has a choice. Everybody has to act according to their nature.

Do animals have a choice, I mean a tiger can decide to become a vegetarian tiger sometime or cow can decide I

will eat chicken. Animals don’t have a choice, plants don’t have a choice, the wind doesn’t have a choice, air

doesn’t have a choice, the much more bigger Galaxies doesn’t have a choice. So we are covering 99.9999% of

the Universe and human beings are not even 0.i% of the universe. Human beings seems to have a apparent

choice, so in animal kingdom and plant kingdom and human kingdom, the evolution is happening through na-

ture Prakriti, it’s a slow process, slow cooking, lifetime and life times of cooking happens.

Audience: It is just a process of evolution.

Prabhuji: At some point of evolution you will open up then you have a conscious choice, till that you don’t have

a conscious choice. Till that point of time you evolve unconsciously.

That is why it is said in Bhagavad Geeta...

“Bahunam janmanamathe jnanavan mam prapdyathe

Vasudevah sarvamithih samahatma sudurlabha.”

Till that opening happens, learning happens through Prakriti, nature, you think you have a choice but you are

learning in a hard way unconsciously. And as learning becomes over lifetimes several lifetimes, several lifetimes,

gradually because of your learning, learning, you start opening up for a higher purpose. You start choosing a

conscious life. From unconsciousness to consciousness - Tamaso ma jyotirgamaya .. That is life.

Getting shaken out of our habituated thinking patterns called vasanas and samskaras.. These habituated think-

ing patterns so ingrained in us we can’t even think something beyond that, in a very simple way it is “out of box

thinking", out of box thinking you can do for objects, but for consciousness you cannot do out of box thinking.

Only person of evolved consciousness can question your beliefs so that you can start looking out of box, that’s

called grace. So how does the grace come ? You have to meet such a person (jnani) if at all such a person ex-

ists. How to meet such a person ? How can you recognize a person more evolved than you ? For that you have

to evolve through your life times of learning. That evolution is a slow mechanical process. It can’t happen just

like that. Correct, but once you open up for grace the you take a evolutionary jump…! Till that grace happens

life is unconscious and evolution happens through mechanical processes what you call as Prakriti!

Prabhuji: Any questions ?

See all human beings, except rare people, all are in a sort of Unconscious State (Sleep State). That is why a

person who is woken up is called is called a Awakened Being, a Enlightened Being, That is why Buddha is called

awakened one. Ok he has woken up from the dream, you are dreaming of dream that is mainly that you are

thinking that you are bogy mind and intellect..!

That is the dream “I am a body , I am a mind I am a intellect”,


We are what

we think. All

that we are

arises with our

thoughts. With

our thoughts,

we make the

world.

P A G E 2 2

All your thinking doing acting is based on this concept that I am a body mind and intellect. So to come out that

idea, dream is called awakening! I am not talking of analogy, it is reality. You mean the looks of people who are

in waking state, walking talking, even they may be perfectly walking, talking, perfectly successful in life .

So Krishna says in Bhagavad Geeta,

‘Ya nisha sarva bhutanam..’

for all living beings it is a darkness

That is why we celebrate Shivaratri and Navaratri..! Shivaratri means waking up from the dream, not waking up

in night and not having dreams! Waking up from the dream called life is called Shivaratri. And Navaratri is about

Shakti, energy, you develop the sadana, the spiritual practice required for waking up..!


Nrupalimouleebrajarathnakanthisariddha raja jjashankanyakabhyam

Nrupadvadhabhyamnathalokapankhthe, namonamasri guru padukabyam

Salutations and Salutations to the sandals of my guru

Which shine like gems on the crown of a king

Which shine like a maid in the crocodile infested stream

And which makes the devotees attain the status of a king.

A Politician may misunderstand this verse, and religiously he would go to a master and fall at his feet seeking

his blessings for the seat! ‘O master, make me a King! (Rather President!). Some want to be King of the material

world, some want to be king of the spiritual world, they want to get enlightened, they just can’t wait for people

to start falling at their feet. Others want to be king of the yogic world with yogic powers. But why would a true

devotee of the guru want to be a king? He is at the feet of the master in all surrender, he wants to serve him and

he wants to dedicate his life to the guru and his work. The guru makes you king of yourself, makes you responsi-

ble for yourself and the world, he gives you the power and authority of the self. The mind body and intellect is

the kingdom, there is chaos in the kingdom because of our vasanas (impressions) there is no awareness of the

self and hence there seems to be eternal suffering. By the grace of the Guru’s feet on attains the highest

knowledge

The Jiva is pulled apart by crocodiles, one leg here another there, theses crocodiles are nothing but memories,

the mind just won’t let go of memories, it exists because of memories. And all the memories are to do with the

‘I’, it is for this ‘I’ that one cries and it is by the grace of the guru that one will end up having nothing to cry for,

all the tears are used up in washing the guru’s feet, all vasanas are exhausted in his service and one is left a king

on whose crown the guru shines, his shahasrara has flowered and Guru himself shines through him.

Guru Paduka Stotram - Shloka 5

Chaos is inherent

in all compound-

ed things. Strive

on with dili-

gence.

P A G E 2 3

Spiritual Insights


Dear Prabhu,

I was reading about Mahavira and his 5 vows. First being 'Ahimsa - not harming any living being'.

Before today Ahimsa was an empty words/slogan for me. Today I understood.

It is because , all living beings have self/atman/experiencer. Body is a covering. If we hurt any living

being, the self/experiencer feels it. I cannot hurt a stone, but I can hurt a living thing. Pain is same eve-

rywhere. Whether bodily or mental pain. Earlier I used to see bodies only. Now I can understand by

inference that all living beings have atman, and it is be)er not to disturb/hurt them.

Hari Om

Prasad

गु� ह� बु�

गु� ह� शंकर

गु� नह�ं कोई नाम !

गु� का संग

गु� का ौवण

करता जीवन ध�य !

गुर ह� राह

गु� ह� मं�जल

गु� नह�ं कोई मत !

गु� का �यान

गु� का ान

करता जामत सा"ी !

गु� म#हमा ! गु� ह� िशव

गु� ह� श%&

गु� नह�ं कोई 'य%& !

गु� म( ौ�ा

गु� म( भ%&

लाता जीवन मु%& !

गु� ह� बंण

गु� ह� राम

गु� नह�ं ह� कोई मूित- !

गु� क. सेवा

गु� क. पूजा

करता िच2 को शु3 !

गु� ह� शांित

गु� ह� आनंद

गु� नह�ं कोई भाव !

गु� का ूेम

गुर क. कृपा

करता मन को शांत !

गु� ह� चेतना

गु� ह� ओ9कार

गु� नह�ं कोई आकर !

गु� क. म#हमा

गु� क. लीला

हे वण-तीत !

- आ:म;योित कोमल

P A G E 2 4


Water and wave

Can wave say .. I am rising and falling?

Cos, it can neither rise

Nor fall on its own…!

Can water say .. I am rising and falling ?

Cos, it knows not... waves exist..!

It IS..!

Is seeing water?

There is no seen and seer.

Is knowing water?

There is no knower and known.

Water is neither seeing nor knowing

It is just IS … being..!

I AM!

Then,

Does waves exist?

No, says water

Does currents exist?

No, says water

Does water know it exists?

No, it is just IS !

Then why creation…waves?

To know and to see …!

Just BE!

So.

If no currents, no waves..…!

No rising and no falling....!

only water…IS…!

Being, Awareness…

Then .....

what is rising and falling....?

It is the…..the MIND….!

Ah..!

DROP AND JUST BE!

— Atmajyothi Komal

OH MY CHILD…!

Oh my child, oh my child

You …are my loving child!

Oh my mother, oh my mother

You…… are my loving mother!

No my child, no my child,

You are not just my child..!


You are the child of Universe!

Yes my mother, yes my mother

I am not just your child…!


The whole universe is my mother!



Let us salute the universal mother!


let me serve the universal mother!

Oh my child, oh my child..

Serving the mother is serving yourself!

How my mother, how my mother?


Cos you’re one part of the mother…!

You are one with the mother..!


I am one with the Universe…!


you are my universe, my love

No my mother, No my mother

I am not the only child

whole universe is your child..!

oh my child, oh my child

yes my mother, yes my mother!

SALUTATIONS ….

TO OUR UNIVERSAL MOTHER

MOTHER OF ALL MOTHERS

MOTHER OF ALL OF US….!

— Atmajyothi Komal

Do not speak -

unless it im-

proves on si-

lence.

P A G E 2 5

Peace Pilgrim There are those who know and do not do. This is very sad. I remember one day as I walked along the highway a

very nice car stopped and the man said to me, "How wonderful that you are following your calling!" I replied, "I

certainly think that everyone should be doing what feels right to do." He then began telling me what he felt

motivated toward, and it was a good thing that needed doing. I got quite enthusiastic about it and took for

granted that he was doing it. I said, "That's wonderful! How are you getting on with it?" And he answered, "Oh,

I'm not doing it. That kind of work doesn't pay anything." And I shall never forget how desperately unhappy

that man was. But you see, in this materialistic age we have such a false criterion by which to measure success.

We measure it in terms of dollars, in terms of material things. But happiness and inner peace do not lie in that

direction. If you know but do not do, you are a very unhappy person indeed.

There is also a fourth preparation, and it is the simplification of life to bring inner and outer well-being - psycho-

logical and material well-being - into harmony in your life. This was made very easy for me. Just after I dedicated

my life to service, I felt that I could no longer accept more than I needed while others in the world have less

than they need. This moved me to bring my life down to need-level. I thought it would be difficult. I thought it

would entail a great many hardships, but I was quite wrong. Now that I own only what I wear and what I carry

in my pockets, I don't feel deprived of anything. For me, what I want and what I need are exactly the same, and

you couldn't give me anything I don't need.

I discovered this great truth: unnecessary possessions are just unnecessary burdens. Now I don't mean that all

our needs are the same. Yours may be much greater than mine. For instance, if you have a family, you would

need the stability of a family center for your children. But I do mean that anything beyond need - and need

sometimes includes things beyond the physical needs, too - anything beyond need tends to become burden-

some.

There is a great freedom in simplicity of living, and after I began to feel this, I found a harmony in my life be-

tween inner and outer well-being. Now there's a great deal to be said about such harmony, not only for an indi-

vidual life but also for the life of a society. It's because as a world we have gotten ourselves so far out of harmo-

ny, so way off on the material side, that when we discover something like nuclear energy, we are still capable of

putting it into a bomb and using it to kill people. This is because our inner well-being lags behind our outer well-

being. The valid research for the future is on the inner side, on the psychological side, so that we will be able to

bring these two into balance, so we will know how to use well the outer well-being we already have.

THEN I discovered that there were some purifications required of me. The first one is such a simple thing: it is

purification of the body. This has to do with your physical living habits. Do you eat sensibly, eating to live? I actu-

ally know people who live to eat. And do you know when to stop eating? That is a very important thing to know.

Do you have sensible sleeping habits? I try to get to bed early and have plenty of hours of sleep. Do you get

plenty of fresh air, sunshine, exercise and contact with nature? You'd think this might be the first area in which

people would be willing to work, but from practical experience I've discovered it's often the last because it

might mean getting rid of some of our bad habits, and there is nothing that we cling to more tenaciously.

The second purification I cannot stress too much because it is purification of thought. If you realized how pow-

erful your thoughts are you would never think a negative thought. They can be a powerful influence for good

when they're on the positive side, and they can and do make you physically ill when they're on the negative

side.

I recall a man 65 years old when I knew him who manifested symptoms of what seemed a chronic physical ill-

ness. I talked with him and I realized that there was some bitterness in his life, although I could not find it at


You, yourself,

as much as an-

ybody in the

entire universe,

deserve your

love and affec-

tion.

P A G E 2 6

once. He got along well with his wife and his grown children, and he got along will in his community, but the

bitterness was there just the same. I found that he was harboring bitterness against his long-dead father be-

cause his father had educated his brother and not him. As soon as he was able to relinquish this bitterness, the

so-called chronic illness began to fade away, and soon it was gone.

If you're harboring the slightest bitterness toward anyone, or any unkind thoughts of any sort whatever, you

must get rid of them quickly. They aren't hurting anyone but you. It is said that hate injures the hater, not the

hated. It isn't enough just to do right things and say right things, you must also think right things before your

life can come into harmony.

The third purification is purification of desire. What are the things you desire? Do you desire new clothing, or

pleasures, or new household furnishings, or a new car? You can come to the point of oneness of desire just to

know and do your part in the Life Pattern. When you think about it, is there anything else as really important to

desire?

There is one more purification, and that is purification of motive. What is your motive for whatever you may be

doing? If it is pure greed or self-seeking or the wish for self-glorification, I would say, Don't do that thing. Don't

do anything you would do with such a motive. But it isn't that easy because we tend to do things with very

mixed motives, good and bad motives all mixed together. Here's a man in the business world: his motives may

not be the highest, but mixed in with them are motives of caring for his family and perhaps doing some good in

his community. Mixed motives!

Your motives, if you are to find inner peace, must be an outgoing motive - it must be service. It must be giving,

not getting. I knew a man who was a good architect. It was obviously his right work, but he was doing it with

the wrong motive. His motive was to make a lot of money and keep ahead of the Joneses. He worked himself

into an illness, and it was shortly after, that I met him. I got him to do little things for service. I talked to him

about the joy of service and I knew that after he had experienced this, he could never go back into really self-

centered living. We corresponded a bit after that. On the third year of my pilgrimage route, I walked through his

town and I hardly recognized him when I stopped in to see him. He was such a changed man! But he was still an

architect. He was drawing a plan and he talked to me about it: "You see, I'm designing it this way to fit into their

budget, and then I'll set it on their plot of ground to make it look nice." His motive was to be of service to the

people that he drew plans for. He was a radiant and transformed person. His wife told me that his business had

increased because people were now coming to him from miles around for home designs.

I've met a few people who had to change their jobs in order to change their lives, but I've met many more peo-

ple who merely had to change their motive to service in order to change their lives.

NOW, the last part. These are the relinquishments. Once you've made the first relinquishment, you have found

inner peace because it's the relinquishment of self-will. You can work on this by refraining from doing any not-

good thing you may be motivated toward, but you never suppress it! If you are motivated to do or say a mean

thing, you can always think of a good thing. You deliberately turn around and use that same energy to do or say

a good thing instead. It works!

The second relinquishment is the relinquishment of the feeling of separateness. We begin feeling very separate

and judging everything as it relates to us, as though we were the center of the universe. Even after we know

better intellectually, we still judge things that way. In reality, of course, we are all cells in the body of humanity.


Thousands of

candles can be

lighted from a

single candle,

and the life of

the candle will

not be shortened.

Happiness never

decreases by be-

ing shared.

P A G E 2 7

We are not separate from our fellow humans. The whole thing is a totality. It's only from that higher viewpoint

that you can know what it is to love your neighbor as yourself. From that higher viewpoint there becomes just

one realistic way to work, and that is for the good of the whole. As long as you work for your selfish little self,

you're just one cell against all those other cells, and you're way out of harmony. But as soon as you begin work-

ing for the good of the whole, you find yourself in harmony with all of your fellow human beings. You see, it's

the easy, harmonious way to live.

Then there is the third relinquishment, and that is the relinquishment of all attachments. Material things must

be put into their proper place. They are there for use. It's all right to use them; that's what they're there for. But

when they've outlived their usefulness, be ready to relinquish them and perhaps pass them on to someone who

does need them. Anything that you cannot relinquish when it has outlived its usefulness possesses you, and in

this materialistic age a great many of us are possessed by our possessions. We are not free.

There's another kind of possessiveness. You do not possess any other human being, no matter how closely

related that other may be. No husband owns his wife; no wife owns her husband; no parents own their chil-

dren. When we think we possess people there's a tendency to run their lives for them, out of this develops an

extremely inharmonious situation. Only when we realize that we do not possess them, that they must live in

accordance with their own inner motivations, do we stop trying to run their lives for them, and then we discov-

er that we are able to live in harmony with them.

Now the last: the relinquishment of all negative feelings. I want to mention just one negative feeling which the

nicest people still experience, and that negative feeling is worry. Worry is not concern which would motivate

you to do everything possible in a situation. Worry is a useless mulling over of things we cannot change. Let me

mention just one technique. Seldom do you worry about the present moment; it's usually all right. If you worry,

you agonize over the past which you should have forgotten long ago, or you're apprehensive over the future

which hasn't even come yet. We tend to skim right over the present time. Since this is the only moment that

one can live, if you don't live it you never really get around to living at all. If you do live this present moment,

you tend not to worry. For me, every moment is a new opportunity to be of service.

One last comment about negative feelings which helped me very much at one time and has helped others. No

outward thing - nothing, nobody from without - can hurt me inside, psychologically. I recognized that I could

only be hurt psychologically by my own wrong actions, which I have control over; by my own wrong reactions -

they are tricky but I have control over them, too; or by my own inaction in some situations, like the present

world situation, that needs actions from me. When I recognized all this, how free I felt! And I just stopped hurt-

ing myself. Now someone could do the meanest thing to me and I would feel deep compassion for this out-of-

harmony person, this psychologically sick person who is capable of doing mean things. I certainly would not

hurt myself by a wrong reaction of bitterness or anger. You have complete control over whether or not you will

be hurt psychologically, and any time you want to, you can stop hurting yourself.

These are the steps toward inner peace that I wanted to share with you. There's nothing new about this. This is

universal truth. I merely talked about these things in my own everyday words in terms of my own personal ex-

perience with them. The laws which govern this universe work for good as soon as we obey them, and anything

contrary to these laws doesn't last long. It contains within itself the seeds of its own destruction. The good in

every human life always makes it possible for us to obey these laws. We do have free will about all this, and

therefore how soon we obey and thereby find harmony, both within ourselves and within our world, is up to us.

(From a KPFK radio talk, Los Angeles)


A dog is not con-

sidered a good dog

because he is a

good barker. A

man is not con-

sidered a good

man because he

is a good talker.

P A G E 2 8


Even death is

not to be feared

by one who has

lived wisely.

Service - Helping, Fixing or Serving? By Rachel Naomi Rumen, MD, Original Story, Apr 16, 2012

Helping, fixing and serving represent three different ways of seeing life. When you help, you see life as weak.

When you fix, you see life as broken. When you serve, you see life as whole. Fixing and helping may be the work

of the ego, and service the work of the soul.

Service rests on the premise that the nature of life is sacred, that life is a holy mystery which has an unknown

purpose. When we serve, we know that we belong to life and to that purpose. From the perspective of service,

we are all connected: All suffering is like my suffering and all joy is like my joy. The impulse to serve emerges nat-

urally and inevitably from this way of seeing.

Serving is different from helping. Helping is not a relationship between equals. A helper may see others as weak-

er than they are, needier than they are, and people often feel this inequality. The danger in helping is that we

may inadvertently take away from people more than we could ever give them; we may diminish their self-

esteem, their sense of worth, integrity or even wholeness.

When we help, we become aware of our own strength. But when we serve, we don’t serve with our strength;

we serve with ourselves, and we draw from all of our experiences. Our limitations serve; our wounds serve; even

our darkness can serve. My pain is the source of my compassion; my woundedness is the key to my empathy.

Serving makes us aware of our wholeness and its power. The wholeness in us serves the wholeness in others

and the wholeness in life. The wholeness in you is the same as the wholeness in me. Service is a relationship be-

tween equals: our service strengthens us as well as others. Fixing and helping are draining, and over time we

may burn out, but service is renewing. When we serve, our work itself will renew us. In helping we may find a

sense of satisfaction; in serving we find a sense of gratitude.

Harry, an emergency physician, tells a story about discovering this. One evening on his shift in a busy emergency

room, a woman was brought in about to give birth. When he examined her, Harry realized immediately that her

obstetrician would not be able to get there in time and he was going to deliver this baby himself. Harry likes the

technical challenge of delivering babies, and he was pleased. The team swung into action, one nurse hastily

opening the instrument packs and two others standing at the foot of the table on either side of Harry, support-

ing the woman’s legs on their shoulders and murmuring reassurance. The baby was born almost immediately.

While the infant was still attached to her mother, Harry laid her along his left forearm. Holding the back of her

head in his left hand, he took a suction bulb in his right and began to clear her mouth and nose of mucous. Sud-

denly, the baby opened her eyes and looked directly at him. In that instant, Harry stepped past all of his training

and realized a very simple thing: that he was the first human being this baby girl had ever seen. He felt his heart

go out to her in welcome from all people everywhere, and tears came to his eyes.

Harry has delivered hundreds of babies, and has always enjoyed the excitement of making rapid decisions and

testing his own competency. But he says that he had never let himself experience the meaning of what he was

doing before, or recognize what he was serving with his expertise. In that flash of recognition he felt years of

cynicism and fatigue fall away and remembered why he had chosen this work in the first place. All his hard work

and personal sacrifice suddenly seemed to him to be worth it.

He feels now that, in a certain sense, this was the first baby he ever delivered. In the past he had been preoccu-

pied with his expertise, assessing and responding to needs and dangers. He had been there many times as an

expert, but never before as a human being. He wonders how many other such moments of connection to life he

has missed. He suspects there have been many.

P A G E 2 9


Do not dwell in

the past, do not

dream of the fu-

ture, concen-

trate the mind

on the present

moment.

As Harry discovered, serving is different from fixing. In fixing, we see others as broken, and respond to this per-

ception with our expertise. Fixers trust their own expertise but may not see the wholeness in another person or

trust the integrity of the life in them. When we serve we see and trust that wholeness. We respond to it and

collaborate with it. And when we see the wholeness in another, we strengthen it. They may then be able to see

it for themselves for the first time.

One woman who served me profoundly is probably unaware of the difference she made in my life. In fact, I do

not even know her last name and I am sure she has long forgotten mine.

At twenty-nine, because of Crohn’s Disease, much of my intestine was removed surgically and I was left with an

ileostomy. A loop of bowel opens on my abdomen and an ingeniously designed plastic appliance which I remove

and replace every few days covers it. Not an easy thing for a young woman to live with, and I was not at all sure

that I would be able to do this. While this surgery had given me back much of my vitality, the appliance and the

profound change in my body made me feel hopelessly different, permanently shut out of the world of femininity

and elegance.

At the beginning, before I could change my appliance myself, it was changed for me by nurse specialists called

enterostomal therapists. These white-coated experts were women my own age. They would enter my hospital

room, put on an apron, a mask and gloves, and then remove and replace my appliance. The task completed, they

would strip off all their protective clothing. Then they would carefully wash their hands. This elaborate ritual

made it harder for me. I felt shamed.

One day a woman I had never met before came to do this task. It was late in the day and she was dressed not in

a white coat but in a silk dress, heels and stockings. She looked as if she was about to meet someone for dinner.

In a friendly way she told me her first name and asked if I wished to have my ileostomy changed. When I nodded,

she pulled back my covers, produced a new appliance, and in the most simple and natural way imaginable re-

moved my old one and replaced it, without putting on gloves. I remember watching her hands. She had washed

them carefully before she touched me. They were soft and gentle and beautifully cared for. She was wearing a

pale pink nail polish and her delicate rings were gold.

At first, I was stunned by this break in professional procedure. But as she laughed and spoke with me in the most

ordinary and easy way, I suddenly felt a great wave of unsuspected strength come up from someplace deep in

me, and I knew without the slightest doubt that I could do this. I could find a way. It was going to be all right.

I doubt that she ever knew what her willingness to touch me in such a natural way meant to me. In ten minutes

she not only tended my body, but healed my wounds. What is most professional is not always what best serves

and strengthens the wholeness in others. Fixing and helping create a distance between people, an experience of

difference. We cannot serve at a distance. We can only serve that to which we are profoundly connected, that

which we are willing to touch. Fixing and helping are strategies to repair life. We serve life not because it is bro-

ken but because it is holy.

Serving requires us to know that our humanity is more powerful than our expertise. In forty-five years of chronic

illness I have been helped by a great number of people, and fixed by a great many others who did not recognize

my wholeness. All that fixing and helping left me wounded in some important and fundamental ways. Only ser-

vice heals.

Service is not an experience of strength or expertise; service is an experience of mystery, surrender and awe.

Helpers and fixers feel causal. Servers may experience from time to time a sense of being used by larger un-

known forces. Those who serve have traded a sense of mastery for an experience of mystery, and in doing so

have transformed their work and their lives into practice.

P A G E 3 0

Transcript of talks given by Prabhuji at Ananda’s house

In Bhagavat Geeta it is told…

“Loke asmin diwida nista pura prokta mayanaga..

Jnana yogena sankyanam Karma yogena yoginam…!”

God knows that all of us are seekers , and he also knows that we are all not seeking God but we are seeking

happiness….there are two paths…People keep names for organizations Ananda… The route for Bliss is two…

Jnana Marga and Karma Marga..

“I am not the body, I am not the mind, I am not the intellect.. I am Pure self…!” This is Ganesha’s path (Jnana

Marga), it is like switching the light …tak!... flash light..! Everywhere the light is..!

There is another path, Muruga's path…there is nothing wrong in it..!

“jana yogena sankyanam karma yogena yoginam”

Sankya Marga.. Awareness…through that we can realize quickly…

All are fit for Jnana Marga? No… otherwise you wouldn’t be sitting here…it is just understanding...‘To realize it

takes no time …but to realize in no time, it takes time’.

How much time one wants to climb top of Himalaya.. ?

Just one last step…! But one has to climb several steps to put that one last step no..!

So Jnana is the culmination of Karma…end point of Karma. When you are mature, when the mango is

ripe….one tap the mango will drop..! like that when you become ripe through Karma ..then Jnana takes no

time…it takes time to ripening…!that is known as Karma Marga…!

Audience: In Prakruti (Nature) …..vikopa (natural calamities..) happens…?

Prabhuji : I will tell that …I said ..Nature is Blissful..! Except man everyone is Blissful, I said, I will explain that.

All those which happens in Nature is Blissful only, only our mind is acting like that… I will give one example: A

tree is there, it is Blissful, there are trees which are thousands years old.. There is blowing wind… there is Sun

light, there is dancing of trees, there is Bliss out of ignorance, a state of ignorance is also Bliss..!

For example: Somebody is enjoying Sugar, he is unaware of Diabetics, So he is Blissful what happens if he

knows about diabetics, so Ignorance is Bliss! By and large nature is Blissful in ignorance. The Sheep doesn’t

know that it is being killed, till the last moment it will be happily grazing ..! Even the lightning, even the thunder

is Bliss only. The child is Blissful, it may cry, but it is Blissful, it will forget, it is ignorant, I would call it innocence..!

Ignorance is trouble, innocence is trouble..knowledge is trouble..! Why?

For my expenditure, I need 10,000Rs, when I retire I need 2.5 lakh rupees. Now only you are getting agitated,

constantly thinking of future or past the mind gets agitated, the Bliss is lost. Mind keeps on going, when the

lighting is there, if your mind is silent, you are Blissful, you can see the beauty of Shiva the tandava nrithya

(dance)..it is a dance of consciousness. But you see misery…! What happened to you, to others? You see Death

and Suffering..! Why did you put your mind to Prakriti’ s dance.. !

Audience: Relating to Myself…!

Prabhuji: Yes. You are relating to yourself..

Prakriti is Blissful. Child is Blissful ..only we are not Blissful…! A Jnani also becomes Blissful ..like Ramakrishna

Paramahamsa..

What is the difference between a child’s Blissful and Jnani’s Blissful..?

The child is Blissful in unawareness…! Prakriti is Blissful in unawareness..!

A Jnani is Blissuful in awareness..he knows that he is Blissful..!

And you are miserable in awareness..in knowledge

So again to become Blissful like a child is Jnana..!

So the only search in the life is for Ananda..Bliss..! What ever names you give .. Don’t tell lies, please understand


Every human

being is the au-

thor of his own

health or disease.

Ananda Marga - Part 3

P A G E 3 1

this and everybody is searching for Ananda only. Don’t say that he is materialistic, he is spiritualistic both are

searching for Ananda.. Only directions are different..!

So there are two paths Jnana Marga and Karma Marga..? There are many secrets.. I will not let you know so

soon…it is in you only. My Dear..! ..To realize that you have to do some checkers..!

Audience: Ganesha and Muruga, if you remember that, it is enough..!

Prabhuji: Yes…!

These stories are made you to understand at three levels. By learning the story you can apply to physical life, by

learning the story you can understand Metaphysical truths(Adidivika) , by going little bit deeper you can get

spiritual (Adyatmika) truths, insights..so what did you do..Physical (Adibouthika) you understood. Metaphysical

(Adidivika) you did some puja and left..spiritual (Adyatmika).

What did you apply Spiritual (Adyatmika)?

Audience: Nothing

Prabhuji: Nothing..yes..the story is given to understand the spiritual meaning in it ..

The chocolate is given to you, not for eating the rapper (outer attractive cover). It is given to unfold uncover

the rapper and eat the chocolate. That is to unfold the story and understand the deeper spiritual insights, mes-

sages in it. All your life you have been eating the rappers only..!

So let us meditate (Dhyana) for a while..Dhyana is not for Bliss. Dhyana should be done with Bliss… Right! Ob-

serve the breath slowly keep your hand on the stomach. As you observe the breath, your mind becomes silent

and the breath becomes silent. Then you experience your natural state of Bliss… Peace! Before that let us

chant couple of Omkara..!

To be Continued……


All wrong-doing

arises because of

mind. If mind is

transformed can

wrong-doing re-

main? Answers to Quiz 1. "City of jewels", Mani (Jewel) and Pura (City)

2. Behind the Navel (the solar plexus)

3. Adrenal (pancreas and adrenal cortex)

4. TEN (Ten Pranas, vital forces)

5. RAM

6. FIRE (AGNI)

7. Yellow

8. Feet and legs (the action of movement), Eyes (sense of sight)

9. Stomach, Liver, Gallbladder, Kidney (Vayu Samana - Heat and metabolism)

10. Fear & jealousy

11. Decision making, self motivation

12. Vishnu and Lakshmi

P A G E 3 2

Parama Sadgurugalige Namanagalu...


'' O Sadgurudeva ! Mind and the power of speech are unable to comprehend the Supreme Being. How can the

Supreme become the object of Comprehension without the Grace of exalted Gurudeva ! O Living Truth of that

Supreme Being ! O Gurudeva ! O Pujaneya ! please give me your Lotus feet to cling to .''

The Nature of the conditioning of Jiva and Brahman---

'' The Presence (for JIVA) & and the absence (for BRAHMA) of ANTAHKARANAs (mind,intellect etc), is the only

difference with reference to conditioning and not in any other manner. ''

Commentary : The presence and absence of the inner instrument for the JIVA and BRAHMAN is the only differ-

ence between JIVATVA and BRAHMATVA . What is it (inner instrument) that is present in JIVA ? It is the charac-

teristic of the Jiva - the association with the Antahkarana (mind , body ,intellect). When we identify with the

body , mind , and intellect, the conditions apply. This is the presence for Jiva.

What is it (inner instrument) the absence in BRAHMAN ? It is the absence of the association with Antahkarana

(body, mind , intellect ) . There is Nothing, neither characteristic nor condition, nor association with body ,

mind , and intellect . i e., The absence of these qualities is Brahman.

The presence of these qualities is Jiva and the absence of these qualities is Brahman . This is the only difference

between Jiva & Brahman. Evan after the Atma Jnana all the conditions and Limitations for Jiva will continue to

exist but with the awareness of the '' SELF'' .

The Obstacle in the knowledge of stability---

'' Because of our consistent practice over innumerable past lives, that '' I am the body '' and '' the world is real

and separate from us '' is the cause for the concept that '' I am the body etc'' which comes up quickly and very

often''.

Commentary : This concept that '' I am the body, the world is real etc., '' is called as Viparita Bhavana. Why does

this Viparita Bhavana come again and again ? The answer is - Because of our constant practice over innumerable

past lives, that - 1) I am the body ( wrong identification) 2) the world is real (wrong understanding) . We normal-

ly think that the world is real and other than us.

The body concept, the world concept , all begins from mind. The misunderstanding is the result of a combina-

tion of two errors - the error in identity ( body concept) and the error in understanding ( the world is real ) and

its validity .

How can this error of identity and understanding be removed ?

'' I am the body & the world is real, which is called as Viparita Bhavana can be removed by the Upasana - Con-

templation with devotion on Parabrahman before starting enquiry on Self .''

Commentary : This concept of body and the world - Viparita Bhavana can be removed by fixing the mind on

the Self. At present our conviction that '' I am the body and the World is real '' is so strong that it is accepted

single-pointedly and nothing can change the conviction .

It is necessary to discard this errors and contemplate with devotion on the Self. This is possible only through

Upasana . What is Upasana ? How can this be adopted ?

This Upasana is beautifully defined by Lord Krishna : Whatever you do, eat - offer it to Bhagavan , this can be

done through practise. Every activity - material or spiritual, religious or contemplative, direct everything to-

wards one Goal.

Upasana done towards the Truth, develops single-pointedness of mind towards the highest thing

called Brahman or Paramatma.

Shirasa Namisuva,

Gurudeva Pada sevaki.


Hatred does not

cease by hatred,

but only by love;

this is the eter-

nal rule.

Panchadasi - Chapter 7

P A G E 3 3


Health is the

greatest gift,

contentment the

greatest wealth,

faithfulness the

best relationship.

Sanatana Dharma - Part 4 Parama Sadgurugalige Namanagalu...


'' O Sadgurudeva ! Your are naturally Compassionate to all. Therefore, out of compassion, you placed your Lotus -

like hand on my head and gave me my kingdom by enthroning me, my kingdom is your Lotus feet and my throne

is the pollen of your Lotus feet. O Gurudeva ! O Pujaneya ! please give me your Lotus feet to cling to .''

Tat Tvam Asi - That Thou Art

“That which speech cannot express but that by which speech is expressed is Brahman. Know that alone as Brah-

man, not that which people worship in the world. That which cannot be felt by mind but that which enables the

mind to feel, that is Brahman. “- Kenopanishad 1.5-6

God cannot be expressed in words, but it is the truth which enables to speak - whatever we say. The words which

are full of spiritual wisdom is out of knowledge and the words which are denial of God are out of ignorance, it is

God that is the ultimate speaker of our speech. It is God that enables our mind to feel . Whatever the feelings may

be good, bad or indifferent . When we visit a temple or Guru alaya (my Pujaneya) we feel full of joy and purity, it is

the God that enables us to feel this - but God is not the feeling. God cannot be felt. Whatever we feel is natural or

terrestrial. What enables us to feel is Supernatural or Transcendental. We are lost in the idols, many worship idols

which represent the ideal of God as God itself. God is not the temple, God is not the statue, all these are the sym-

bols. Even ''Aum'' is also a symbol - but very near to God.

'' That which cannot be seen with the eye but which enables your eye to see and Understand that alone is to be

God, not what the people worship here.'' - Kenopanishad 1.7

We can see and understand everything , but we can never see the source of Sight to understand - the Atman, it is

the divinity in every being, but we cannot sense, feel or comprehend it. We are lost in worshipping what is illumi-

nated by God as God. A light can be focused on anything in a dark room. Focus on any object , like table, chair etc.,

we see the objects, whatever it may be table or chair. A Flashlight will expose anything in dark room except one

thing - the Battery cell.Flashlight is the sole source of light , but if we want to see the flashlight battery , it is impos-

sible. We go on pilgrimage thousands of miles to experience God, this is the state of spiritual development, but

this is not enough, we must grow. That which enables us to see is God, so by looking at everything we must real-

ize , what we are seeing is not God - What enabled us to see is God.

''The Atman appears to be limited because of ignorance. When that is destroyed, truly the Atman shines alone as

does the sun when the cloud passes away . - Atmabodha 3 .

The Atman is ever present whatever we say it is there or not, just as the Sun is always shining whether we observe

it or not. The cloud may cover the Sun , but it is shining of the Sun which enables us to see the cloud covering the

Sun. Similarly by putting our fingers on our eyes, we cannot say that the fingers are covering the world. Similarly it

is the ignorance which has to be cleared and the Atman shines out, ignorance cannot cover the infinite, the eternal

Atman, just like the fingers has to be moved to see the world, when the ignorance is destroyed by the weapon

called Knowledge , there shines the One and Only Illuminator of all !

'' That is unmoving. One. Faster than the mind... The Gods could not overtake it. It ran ahead. Remaining station-

ary, it outruns all runners. It being present, the cosmic wind sustains all life . - Isavasyopanishad 4.

Movement means to move any object from a place where it is to a place where it is not. Therefore to move, the

Brahman must have a place where it is not. Brahman is all pervading, there is no place where it is not. So, it cannot

move.

Atman is faster than mind, the mind can travel 93 million miles to the sun within a split second of hearing the word

''Sun''. but Atman must be faster because it is everywhere and already there .

Gods (devas) represents the senses. Before the eye can see and the ear can hear, the Atman is there enabling eyes

P A G E 3 4

to see and ears to hear. Similarly , before the organs can perform they must be powered by Atman, so, '' it over-

runs all runners .''

Imagine the race of the fishes. The fastest fish in the world swims to the finishing point, but what beats it

there ? its the Water. No fish can beat the water, as it is the water which enables fish to swim and it (water ) is

everywhere.

Brahman (Atman) sustains the Paraná and we are alive but there is a misconception that breathing keeps us

alive !

'' That moves. That does not move... That is far. That is near. That is inside all this and is also outside. '' -

Isavasyopanishad 5 .

Atman is unmoving in every aspect of the ever-moving world. For eg., We travel hundreds of miles in a train. If

we meet a friend in a station , naturally he asks, how the trip was and we reply, ''wonderful , I slept all the way.''

This shows that we have moved hundreds of miles and yet , at the same time, remained slumped in our seat,

unmoving and still go on moving with the train. This refers to Atman also. Atman is far and near because it is

everywhere. For a Wise ( realized) person, it can be found very near- in your own Self, in all beings, in rock, un-

der the rock, in lizard, under the lizard, anywhere he cares to look at. But for an ignorant, a long spiritual jour-

ney is needed, he travels miles and miles together in search of God in Pilgrimage places, Himalayas etc. Atman

is inside all this universe, the universe is the conditioned state of the Atman. But Atman is also beyond all these.

Mind is everything in Dreams, but it is also beyond the Dreams.

Shirasa Namisuva,

Gurudeva Pada sevaki.


The tongue like

a sharp knife…

Kills without

drawing blood.

The other day, I was talking with my relative on the phone. She stays abroad. When she came to India, she hap-

pened to meet our Guruji and spend a day with him. End of the day, she was overcome with a unique kind of emo-

tion and she started weeping continuously for a long time. Later she felt a peace in her mind which she never

ever felt before. Everything seemed totally different. She was completely filled up with love and compassion.

When I asked her, what happened, she asked me to find out from Guruji what exactly happened on that day and

why did it happen. The next day, I asked Guruji the same question. He replied, " She has gone through extreme

suffering in this life and also in her previous lives." Describing her nature, Guruji, quoted an incident that took

place in her life an year ago. he said, " At one point of time, when one of her brothers went missing for a couple

of days, she could not take that news and she collapsed immediately and was hospitalized. That was the intensity

of the attachment she had towards her brother and her family members. Even though that deep and blind attach-

ment was out of ignorance, her desperateness to help her brother and her helplessness state gave her deep

suffering, but her deep urge to help him has made her acquire lots of good karma. She went through a deep

suffering as she was unable to be of any help to him at that time. That constant urge to do something and help

her family members has purified her and she was completely ready for grace when she met me. The moment she

shed all her karmic impressions and sufferings through her tears, she got immersed in Grace."

From then onwards there was no looking back for this lady. Today, for her , nothing else matters. She is at peace

irrespective of whatever happens around her. For her everybody and everything is just a moving object. Every-

thing is just a drama, she just observes that drama. She has love for everybody even today, but there is no attach-

ment anymore. No expectations, no hurts. She accepts everything as God's gift. She is filled up with gratitude for

Guruji who blessed her with this peace and love for all.

In Guruseva,

Atmajyothi.

Guru’s Grace

P A G E 3 5


The whole secret

of existence is to

have no fear.

Never fear what

will become of

you, depend on

no one. Only the

moment you re-

ject all help are

you freed.

sravanam kirtanam visnoh smaranam pada-sevanam

arcanam vandanam dasyam sakhyam atma-nivedanam

There are 9 types of devotion that we can offer to God. They are 1 - Listening, 2 -Kirtan (stories about god), 3 -

Remembering lord Vishnu, 4 - Service to the feet of Sadguru, 5 – Worship, 6 - Bowing down to god, 7 – Service, 8

– Friendliness and 9 – Self- surrender.

Listening

The first way of devotion is to listen to the life story of Hari and other mythological books as well as discourses

on spiritual matters. One should make a habit of listening to the path of action, the path of ultimate doctrine,

the path of yoga and the path of desirelessness. One should listen to the biographies of Gods incarnations or

one should investigate the pure spirit. These are the signs of ‘devotion by listening’. One should listen to Vedas,

systems of philosophy and myths, also the four spiritual truths and their explanations and how to negate all the

four bodies. One should listen and seek the knowledge of how the final liberation is achieved. There are various

opinions about the ways to achieve it.

Keertan – Stories about God.

Keertan contains stories of God being told in prose as well as songs. One should tell and hear stories with such

pathos and compassion with fluent delivery of words that hearts of listeners will be filled with devotional emo-

tions. God loves keertan. By keertan mind becomes peaceful and in this age of ‘Kali’, this is the most useful

means of liberation for majority of people. One should very lucidly tell about devotion, knowledge, ascetic quali-

ties, morals, justice, protection of religion, the path of search for god and spiritual themes. In this way of devo-

tion, mind is easily concentrated, right decision about the path of holiness is taken, and the doubts in the minds

of the listeners as well as the speakers are removed.

Remembering the Lord.

We should remember God, we should repeat his name continuously and by remembering the name, we should

get peace. We should not remain without taking the Name in our happiness, pain depression, worry or when we

are in blissful mood. The remembering of the name should be continued in the time of enjoyment, in difficulties,

in the auspicious festival days, at the time of rest and before going to sleep. By name which is taken regularly,

calamities are destroyed, difficulties are avoided and we get high positions in spiritual world.

Service to the feet of Sadguru .

We have to understand that in order to achieve high stage of evolution we should serve the feet of the

Sadguru, physically, by speech and by thought. Surrendering ourselves to the Sadguru which will free us from

births and deaths. It is Sadguru who shows us the Reality makes us discriminate between the essential and non-

essential by which, in our minds, we are definite about what is Parabrahman. There are many ways of spiritual

efforts, but only by the grace of Sadguru they are useful. The path of holiness is not available without Sadguru.

Worship.

Worship means ritual offerings to God which should be in accordance with the standards laid down in scrip-

tures. Worship of God, Brahmin, fire, sage, saint, guest, yeti , highly experienced sage, the Gayathri – this is the

fifth type of devotion. The devotion by worship means one should worship God by physical work, by doing prop-

aganda, singing in praise, by mind, by consciousness, by money, by soul and Pranas.

Devotion to God

P A G E 3 6


You can search

throughout the

entire universe

for someone who

is more deserving

of your love and

affection than

you are yourself,

and that person

is not to be found

anywhere. You

yourself, as

much as any-

body in the en-

tire universe de-

serve your love

and affection.

Similar to worship of god we should worship Sadguru with one pointed faith and if such a worship is not possi-

ble one should worship mentally because God likes that very much.

Bowing down to God.

We should bow down before God and others which includes paying respects to saints, sages and worthy peo-

ple. We should prostrate before the Sun, the God and the Sadguru. The prostration is meant for God, image of

god, and the Sadguru. In case of others the manner of salutations should be decided by discretion, according to

the greatness of the man. Wherever there is special quality in a person, he is in a way Sadguru only. Therefore

we should bow to him with respect. For bowing down, no money is required, there is not much trouble to the

body nor any outside instruments are required. By bowing down, the sinners become pure, by bowing down to

the saints, the birth and death chain is avoided.

Service.

We should be lenient and ever ready to do any service for any purpose and should be so alert that we will not

forget what is to be done. We should immediately provide whatever is necessary in every situation and do all

the service with great liking for it. When we have to talk, there should be compassion and love in our words. We

should use pleasing language so that the minds of all will be pacified. And one important thing –the service of

god should be done like this, but as Sadguru and God are not separate, similar services should be done for

Sadguru also, and if not possible practically, at least we should do such service by mentally conceiving every-

thing.

Friendliness.

We should have such friendship with God, that He would be tied to us by the firm thread of love. This is the main

sign of devotion. We should be ready to let go all our possessions, but there should be love and intimate friend-

ship with god, we should love god with such an ardent devotion. We should do everything according to his will;

we should accept what god wills and does; then naturally God will be kind to us. Therefore friendship should be

with God only; our heart should be opened to Him alone. As is God, so also is the Sadguru. This is written in the

scriptures. Therefore our friendship should be with Sadguru also.

Self-surrender.

Listen to the meaning of the word Nivedana, which means we have to offer ourselves to god, for which the

various elements should be analyzed. One should recognize who is God. One should search for Him within him-

self. When we try to find out ‘What am I’, all the elements are gradually negated and it is obvious that ‘I’ is noth-

ing. When one principle is negated by another principle, finally how can that ‘I’ also exist? In this way self-

surrender has naturally happened. When we remain only as witness, all the elements are dissolved and even the

sense of being a witness does not remain. When there is self-realization and when we see that there is atman is

beginning as and also in the end, how can there be the “I”? Atman is alone full of bliss and ‘I am Atman’ is the

truth. Then where is the separate ‘I’ remaining there. As the sky is the highest in all the elements and as the lord

of the world is the highest among Gods, so is the ninth type of devotion the highest among all the types. Now

please note that if we devote ourselves to god in all the nine ways, we will attain final liberation (Sayujya). That

state does not change even after the end of Kalpa (The longest world period).

Selected from DASABODHA of Swamy Ramdas.

— Atmajyothi Vidya Shenoy.

P A G E 3 7


Yogasana STEP – 1 : Introduction of Asana

Name : Trikonasana

Meaning : Triangle posture.

Justification : final posture looks like a triangle

Type : Standing

Category : Culturative

Stithi : Tadasana

Vishranti : Shithila tadasana

Counts : 4

Complimentary : Self

Please ensure

the Asanas are

practiced only

under the super-

vision of a quali-

fied Yogacharya.

You can contact

Atmajyothi Pra-

sad for more

details.

STEP – 2 : Demonstration

Silent Demonstration : Final posture as shown in figure

Demonstration with counts : The demonstration has to be given with Sanskrit counts. This asana has 4 counts

Demonstration with counts and explanation and breathing :

Come to Stithi (Tadasana)

Ekam : Inhale and spread the feet a meter apart, and raise both hands slowly to horizontal position

Dve : Exhale and bend laterally towards right until right hand touches the right foot. Left arm is straight up in

line with right hand. Palms facing forward. Look at the stretched left arm fingers

Hold the posture for 1 minute with normal breathing

Trini : Inhale and come back to vertical position.

Chatvari : Exhale and release the hands.

Come to sithila tadasana.

STEP – 3 : Benefits and Limitations

Standard Benefits :

Strengthens legs, calf muscles, thighs, and shoulders

Strengthens spine, spinal columns

Activates the function of abdominal organs

Improves memory, concentration, confidence, will power, and intelligence.

Specific Benefits :

Prevents flat foot

Corrects back

Strengthens calf and thighs

Strengthens waist muscles

Makes spine flexible

Standard Limitations :

People who are suffering hypertension or hypotension should avoid the posture

People who have undergone any surgery recently should avoid the posture

P A G E 3 8


People with slip disk should avoid the posture

Ladies, during mensus period should avoid the posture

Pregnant women should avoid the posture.

Specific Limitations:

People who underwent recent abdominal surgery should avoid posture

Those who have sciatica or slip-disk should avoid this asana

STEP – 4 : SUBTLE points

• Don’t take support of other hand

• Don’t bend forward or backward

• Bend laterally

• Perform the asana on the other side as complementary .

A N A P A N S A T I

V I P P A S A N A X

I H A A Q D T A L A

N D L N L H T T I V

A A I N O A E T S I

Y M N A A M M A K J

A A I O V M Z H X J

N S B Z A A W K A A

I Q B B H I K K H U

C X A X B O J U N X

C A N A D E V D A Z

A T A G A H T A T Y

Key to word search puzzle

P A G E 3 9

Next month (Jun’12),

we’re celebrating the

teachings of Sufi

masters, Meher Baba,

Eckhart Tolle You can

send articles on the

same besides the

regular contributions


Participate

Weekly satsangs: At Prabhuji’ s place over the weekends and at

Atmajyothi Anand’s place 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 experi-

ence, your love for Saduguru (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 Kan-

nada font. Copy paste the Kannada font in the body of Gmail and mail the

same.

Transcribe: We’ll 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 contri-

butions can be mailed to [email protected] and [email protected]

Come Online:

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

• Prabhuji blogs at www.atmajyothi-prabhu.blogspot.com and http://

www.atmajyothi-satsang.org/wpadmin_prabhu/wordpress/

• Atmajyothi Satsang is also on Facebook and Prabhuji can be reached at

[email protected]

• Listen to Prabhuji’s talks live (and recorded) on UStream at

www.ustream.tv/channel/atmajyothi

• Listen to Prabhuji’s recorded talks on YouTube at

http://www.youtube.com/user/atmajyothisatsang

Breathe...

Page 3: Pictures and short reports of Satsang activities

divya jyothi - may 2012

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