Divya Jyothi - Apr 2012

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Issue 4, April 2012


INSIDE THIS ISSUE:

Divya Jyothi

Prabhuji Speaks

3

Q&A

5

Spiritual Insights

7

Transformation Story

8

Sharing the Enlightened Wisdom

Shisya - Swami Shivananda

11

I S S U E

Paradox of Teacher and Guru

14

Guru - Swami Shivananda

15

Guru Shisya stories

19

Peace Pilgrim

22

Guru Paduka Stotram

25

Basavanna and his vachanas 26 Mahaveer

31

Jainism and the teachings of Mahaveera

32

Jain Stories

37

Ramanuja

45

Ramanuja - By Sri Swami Sivananda

47

Adi Shankara

50

Adi Shankara and his teachings

52

Self Recognition

57

Bapuji Children Home

64

Ananda Marga - Part 2

65

Glory of Rama Nama

67

Panchadasi - Chapter 7

68

Spiritual Teacher - Sadguru 69 Sanatana Dharma - Part 3

70

Yogasana

73

Only God I Saw

74

Draupadi Svayamvara

75

Disciple and Devotee

76

Contemplation and Medita- 79 tion

4

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From the editor’s desk Reading about a saint’s life is enriching and rewarding, especially when they go through unimaginable hardships, yet remain in communion and bring compassion to those around them. We are celebra ng the Jayanthis of 4 of India’s prominent saints, who in the course of their life reformed society and brought order back into chaos, and established philosophical systems to engage people’s mind towards the higher purpose of enquiry into truth. If there’s good food for thought in our waking state it is no less because of the contribu ons of these enlightened beings to our lives, whose works by associa ng with is a Sadhana by itself. We’re celebra ng the Jayanthis of Adi Shankara, Ramanuja, Basavanna and Mahaveera in April. This months edi on features the lives and teachings of these saints. There are two stories detailing Ramanuja’s life yet they contain some different anecdotes due to which both of them have been included. Atmajyothi Prema has contributed detailed ar cles on Guru-Shishya rela onship based on the teachings of Swami Shivananda. Prabhuji has contributed a nice ar cle chronicling the amazing life and experiences of the “Peace Pilgrim” who walked 25,000 miles for around 28 years to spread the message of Peace and Love. Besides these we have the regular contribu ons sent by Atmajyothis, which include transcribed talks of Prabhuji, Guru Paduka Stotram, Yogasanas. So, enjoy reading and may the stories and teachings of these aforesaid Saints bring inspira on and wisdom unto you. And also wish you a very happy Rama Navami.

Hari om, Editorial Team


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Prabhuji Speaks: Dear Atmajyothis, To be born as human being is a great privilege. It is very difficult to obtain the human birth. Having obtained human birth, we should strive for Self Realization – knowing our true nature. This is called Atma darshana. The realization of the Spiritual Masters (Rishis) as recorded in the sacred Upanishads give us the insights into nature of Self and nature of Reality. The essential teachings of Upanishad can be summarized in the great utterance “Tat Twam Asi – That Thou Art “. Let us have a look at the teaching of Mundaka Upanishad to understand the significance of this utterance. Relation between Soul and Lord ( Jivatma and Paramatma) Mundaka Upanishad gives a beautiful example of relationship between the finite self ( jivatma) and the Infinite Self ( Paramatma). Two birds are sitting on a common tree. They are friends since time long time. One of the birds is engrossed in eating the sweet fruits of the tree while other bird is silently watching the first one. The bird which is eating the fruit is jivatma – finite self (individual) while the one who is watching is the eternal Wit‐ ness (Sakshi). The tree is the nature – prakriti. Fruit is the fruits of karma – karma phala. When the first bird sees the second one, the first bird becomes free from karmic impressions.

In Bhagavad Gita, Shri Krishna distinguishes three kinds of beings – kshara purusha, akshara purusha and purushottama. Due to prakriti – nature, we have body‐mind‐intellect complex. This forms our personality which interfaces us to the world. The consciousness reflected in the intellect of the being is called jiva. Jiva identifies itself with the body‐mind‐intellect and hence called kshara purusha – one who is subject to birth and death. Behind this is the akshara purusha – the witnessing self. Once the jiva identifies with the witnessing self rather than the body‐mind‐intellect, it becomes free. Beyond these two there is purushottama – Supreme Being who is the source of the prakriti (tree in the analogy of Upanishad), kshara purusha (jiva) and akshara purusha – Sakshi (witness). This process is shown in the following diagram.

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The meaning of the Mahavakyas of Upanishad – Tat Twam Asi is also shown pictorially in the following diagram.

Tatwamasi—That Thou Art

Diagram for understanding process of Self Realization

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Q&A Prabhuji answers questions put by Atmajyothi Komal on Vishishtadvaita and Advaita: Before answering the question, I want to tell a story of Advaita Ramayana. Once someone asked Hanuman‐ ji. "Who is Rama? How are you related to him ? ". Hanumanji said ‐"When I am identified with the body, I feel Shri Ram is my Master and I am his servant. When I meditate on Shri Ram I feel I am a part of Shri Ram. When I am in deep samadhi, I am not there ‐ Shri Ram alone is there." This beautifully summarizes the three philosophical systems of India. When we are identified with body, we have to realize that we are servants of the Lord and do service to the Lord and perform five Yagnas. This is the philosophy of dwaita or duality. When we are practicing meditation, we feel we are one with the Lord. This is Vishistadvaita. When the ego drops in deep Samadhi, Lord alone is the Reality. This is Advaita. The three philo‐ sophical systems given by great Acharyas ‐ Shri Madhva, Shri Ramanuja and Shri Shankara represent the state of consciousness and way we have to live.

This apparent universe has its root in the

1. What is Vishitadvaita?

mind, and nev-

Philosophical systems called Darshanas indicate the relationships between individual and Universal. Between Jivatma and Paramatma. Vishistadvaita says, Jivatman is a part (amsha) of Paramatma. The analogy here is tree and leaves. Tree represents paramatma, leaves represent jivatma. Jivatma is related to paramtma. Jivatma has all the qualities of Paramatma ‐ Sat‐Chit‐Ananda. while jivatma is a amsha (part) of Paramatma, jivatma can nev‐ er be equal to Paramatma. This is in brief Vishistadvaita.

er persists after the mind is annihilated. - Vivekachud-

2. How is it different from Advaita?

amani

Advaita says Jivatman is nothing but Paramatman. They are one and the same. When the jiva (individual soul) identifies with the body mind complex, it experiences the world and separation. When jiva realizes its true iden‐ tity as paramatman by dropping the false identification with the body‐mind complex, there is a realization that there is only Paramatma ‐ Brahman‐ One without second. The experience of the separation from Paramatma was due to ignorance ‐ avidya and experience of the world is due Maya ‐ the power of consciousness. Advaita denies existence of anything/anybody other than Brahman ‐ Supreme reality

3. How is it relevant to modern day Science and Spirituality? Modern day Science and spirituality speak almost same language. Quantum physics speaks of the world be‐ ing made up of atoms, molecules, sub atomic particles and finally essentially energy. The matter has dual na‐ ture ‐ particle and wave. The behavior depends on the observer. This is similar to Vedantic concept. Essential nature of reality as per Vedanta is Brahman ( Conciousness). World is an appearance in consciousness.

4. what are the main teachings of Ramanujacharya?

• Ramanuja does not agree with the Advaita (Sri Shankara's View) that only the Para Brahman (God) is true and every thing else is Maya. He groups everything into 3 groups Chit (Sentient), A‐Chit (Non‐Sentient) & Eshwar (Para Brahman). He interprets Advaitic vedic verses such that, Chit & Achit constitute the Body of the Para Brahman. Hence Chit & Achit are not "Maya", but physically exits. Since "Chit & Achit" are the body ‐ they are

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the "property" of Para Brahman. And this Para Brahman who possesses the whole universe as his property is Advaitic, meaning there is no body to compare to him. He also is not "Nirguna" but has innumerable "Kalya Guna" or superior qualities such as Karunya (pity), etc.

• Para Brahman is Sriman Narayana. Sria‐Pathitvam (husband of Sri) is one of the most auspicious gunas of Para Brahman. Sri is the manifestation of the Para Brahman's "Ahamtha" (that which singularly identifies Para Brahman"

• Attaining Moksha is the purpose of any soul. By moksha , he refers the soul physically existing the known universe which is part of the creation‐destruction cycle to "Vaikunta" , where the souls achieve "Samyapathi" with equality with Sriman Narayana's 8 of his gunas.

• Any soul, in whatever body she might have taken, (man, women, animal, plant etc.,) can achieve moksha. There is no discrimination.

The idea that

• He mentioned that in Kali Yuga, there are at best 2 methods of attaining Moksha. Bhakti (love of God) and

bondage exists,

Prapatti (complete surrender to him).

and the idea

a.

Bhakti is still dependent on the effort of the Bhakta, and she has to like the life as prescribed by the Ve‐ das and think about God at the moment the soul leaves the body. Here the soul cannot be assured of Moksha at end of current birth.

b.

Prapatti (Saranagathi) is acceptance of our inability to adopt any other method of achieving moksha, and perform complete surrender to him. The most important concept in prapatti is faith.

Reality, both

c.

Prapatti has to be first to Sri (the mother) and then to Narayana (the father) for it to work.

attributes of

d.

Prapatti needs to be performed through a Sri Vaishnava archaya who are a part of the guru parampara (guru‐shishya parampara) of the 72 acharyas identified by Sri Ramanuja

that it does not, are, with reference to the

the Buddhi

5. What is the path prescribed by Ramanujacharya for attaining Moksha?

merely, and never belong to

Sri Ramanuja prescribes the path of Bhakti – devotion and Sharanagati (Prapatti). Even in bhakti there is atti‐ tude of being Bhakta while in Prapatti (Sharanagati) there is total dropping of ego identity at the feet of Lord.

the Eternal

6. How is the path different from that prescribed by Shankaracharya?

Reality,

Shri Ramanujacharya speaks of Bhakti and Sharanagati ( Prapatti) as path for liberation. For Shri Shankara Bhakti and Sharanagati is necessary for purification of mind. Liberation happens through Jnana. As per Shri Ramanujacharya ‐ liberation happens at the time of death. Shri Shankara stresses the importance of Jivanmukti ‐ liberation when one is alive.

Brahman.

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Spiritual Insights Dear Prabhu, You told a zen story as below, Story : Once a zen master and his disciple were walking on a beach in late evening. Disciple looked at the full moon and exclaimed "what a beautiful moon", then zen master hit him with stick and said "you are spoiling my enjoyment of the moon". I understood this today. When we see a beautiful scenery , we feel an elated feeling at the heart center. When we say "moon is beautiful", this feeling is lost/not there when we speak the words. Even a mental appreciation by thinking 'moon is beautiful' will get rid of the feeling. Either we can feel or talk. Can’t do both. Hari Om Prasad

Prostrations to Sadguru Oh my Sadguru Oh my Sadguru, Your Patience is Eternal, Your Presence is Peaceful, Your Words are Upanishads, Your Love is Universal, Your Grace is Infinite, You are Satchitananda You are the Ultimate Truth! Remembering your words, Thinking about your equanimity, Feeling your love, Doing service for you, Surrendering to you, Prostrating your grace…. Let me realise you, Sadguru Let me experience you, Parabrahman The 'one in all and all in one' Meditating on you, as you Oh Awakened one, Absolute Let me be Awakened! — Atmajyothi Komal

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ౕహం ౕహం ౕహం ౕహం సదు రు ౕహం I ౕహం ౕహం ెూౕహం ౕహం I ౕహం ౕహం ె ౕమం ౕహం I ౕహం ౕహం ాదం ౕహం I ౕహం ౕహం ా ణం ౕహం I ౕహం ౕహం శరణం ౕహం I ౕహం ౕహం ాం ం ౕహం I ౕహం ౕహం ా ం ౕహం I

ౕహం ౕహం శ న ం ౕహం I ౕహం ౕహం శ ం ౕహం I ౕహం ౕహం సవ ం ౕహం I ౕహం ౕహం సదు రు ౕహం..!! Ñ ఆత&'ెూ ౕ


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Transformation Story “From craving for love to being the source of infinite love.” AN ATMAJYOTHI Date: 28 march 2012 Current Age: 55yrs Gender: Female Before meeting SADGURU PRABHUJI in 2010: She lost her mother in 1995 and that was a major turning point in her life as her mother’s death and the events that followed changed her perspective and priorities forever. Before 1995, she was a cheerful, fun loving, status conscious and outgoing housewife, with a high flying life filled with extensive partying and expensive shopping and what not. Her mother’s unexpected demise left her lonely and grieving as she was very attached to her mother. Many unfortunate events occurred in quick succession since then and at the end of it all; she had lost all her inherent property, relationship with her parent’s family members, including her father, who was very fond of her.

“Only outer peace can be had through law. The way to inner peace is through love.”

She says, “I was beaten left right and center by fate at that time. It was extremely difficult to cope with. I could no longer remain the same person under the onslaught of unfavorable situations and this is in spite of sincere support from my husband and his family members. I changed, and changed for good. All my perspectives and priorities changed. I did not anymore enjoy shopping, meeting people, attending get together parties I would want to be left alone, would feel like going out of that place as soon as possible. I completely lost interest in material pleasures and socializing. I was done with that kind of lifestyle. I started looking in a different direction, in the direction of God.” Her search started. One of her friend was a trustee in a temple and she went with her to that temple to meet a Swamiji there. The Swamiji gave her the Deeksha of a Devi Mantra. She used to sit on a mat made from deer’s skin and chant the Devi Mantra and also Shiva Mantra thousands of times each single day for over a year. She says, “I used to chant the mantra for hours and sit silently with eyes closed for a while after chanting. At that time I would mostly feel calm and silent but a few times I had Clairvoyant visions. All the calm and silence lasted only for a short time during meditation. No sooner than I opened my eyes, there would be chaos inside my head.” Sometime in 1996, she attended a course on Kundalini Yoga but that did not lead to any significant changes in her. Later, she attended a discourse where for the first time; she learnt that there is something called liberation. She understood that a liberated being will not have another lifetime and will be peaceful irrespective of exter‐ nal situations and she wanted to attain that state, it was the only aim for her in her life then on. Later, she at‐ tended another course on Shree Chakra where she was given Shree Chakra Deeksha and she learnt Shree chak‐ ra Pooja, Japa, Vratha and Meditation. She did the Shree Chakra Vratha for 41 days, which included very strict regime with respect to diet and many other things. She continued to do Shree Chakra Vratha, Pooja and Medita‐ tion regularly for the next about 5 years. During these years, external situations were fairly comfortable and she was calm and was able to go on with the various practices. By the end of 2000, she was under such situations; that she came under severe emotional stress, nothing that she had learnt so far, no Pooja, no Vratha and no Meditation could make her mind peaceful. She used to weep

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all day, feel hopeless and she gradually slipped into depression. She also began to suffer from recurrent epi‐ sodes of Migraine headache and poorly controlled Diabetes. She says, “I used to feel that I am always good to everybody, I love them, care for them but why don’t they do the same to me. I used to crave for their attention and love. I would want everyone to talk to me, spend time with me, but that was not happening. I used to get worried for small things, weep for every reason, would take anything that anyone said very deeply into my heart, was very vulnerable, any small thing could hurt me, make me sad. I had completely lost interest in life, I used to feel that there is nothing in life, it is just suffering and I did not want life and its suffering anymore.”

“Concentrate on giving so that you may open yourself to receiving.”

In 2005, she and her husband met Guruji Bhandarkar by the Lord’s Grace. Her true spiritual journey began with meeting him. She used to involve continuously in various Seva activities, Satsanghs and other opportunities given by Guruji Bhandarkar. He used to visit her house often and teach, explain about the Bhagavad Gita and other scriptures to her, which started bringing her back to life, positive and alive. She used to tell him that she wanted to meet a Sadguru, to have true Jnana, Bhakti and Vairagya and attain liberation and would seek his blessings for the same. In April 2010, his blessings materialised. Guruji Bhandarkar called her from USA and told her about Sadguru Prabhuji. She quotes him, “There was a 'Miracle at Atlanta', I happened to read Prabhuji’s book ‘The Miracle of Witness Consciousness’. He is the perfect Sadguru. You always say that you want liberation; he is the one who can give you that. Just find his whereabouts, hold his feet firmly and do not let go of him. You will get what you want through him.” She had complete faith in what Guruji Bhandarkar said and was waiting to meet Sadguru Prabhuji. By April end she and her husband could visit Sadguru Prabhuji's house and in May 2010, Sadguru Prabhuji visited her resi‐ dence in order to meet Guruji Bhandarkar there. She asked Sadguru Prabhuji’s permission to join his classes and asked him if she could get enlightened to which Sadguru Prabhuji replied that the only quality required is com‐ plete surrender to the Sadguru. At that time, she did not completely understand what that meant but just knew that her surrender was not complete. A few days later, while her husband was reading the book and explaining to her about ‘The Miracles of Witness Consciousness’ aloud, something happened, something cracked inside and she wept out of devotion to the Sadguru. She wept aloud, wept for long as she understood more about surrender to Sadguru. She says, “That was my breaking point. Grace began to flow through me from that very instance. Sadguru had begun his work inside me.” Between August 2010 and February 2012: She was one who had a purpose, an aim when she began to attend classes. She wanted to become a Jeevan Mukta at the end of it and she was ready to do anything and everything that was required for the same. From the very first class, she would readily accept whatever was being told by Sadguru Prabhuji and would do every‐ thing advised by him sincerely with devotion. She would constantly think about the Sadguru, and offer every‐ thing to him knowing that everything happens only through him. She says, “He is everything to me, he is my Krishna, my Shiva, my mother, my father. He is The Lord, he alone is. The understandings of this reality lead to total surrender to the Sadguru. Just the utterance of his name would make me ecstatic; tears of joy would roll out of my eyes.”

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During Jatismara practice, memories of her past emotional sufferings came and she wept for long and offered all the memories to Sadguru Prabhuji. She says, “I did not know that the memories of pain were still in my sub conscious. I always thought that it was forgiven and forgotten by me. No, it was still lurking around; I did not know that, Sadguru Prabhuji knew it. He took them out of me and destroyed them, rendering me free from my Karmic burden, from my negativity. I could only feel love after that, love for everyone.”

“All difficulties in your life have a purpose. They are pushing you toward harmony with God's will.”

She would always be waiting for the next class, waiting to be in Sadguru Prabhuji’s presence. She wanted to complete the classes as quickly as possible, get rid of all her ignorance, useless thoughts and become a Jeevan Mukta. This was the constant feeling, constant desire, constant thought throughout the course. Every time Sadguru Prabhuji asked her what she wanted, her answer was the same, Jeevan Mukti. She used to do all the breathing practices like Pranayama, Kapalabathi, Bastrika, and yogic practices, meditation practices like Turya dhyana, Guru dhyana. All these practices made her mind more peaceful and her health improved. She was not troubled by Migraine headaches anymore and Diabetes came under control too. She read spiritual books like Atma Bodha, Upadesa Sara, Guru Gita, Yoga Vasishta, Supreme Truth and Bhagavad Gita as per Sadguru Prab‐ huji’s guidance. These books brought her more clarity about Spirituality and many times answered the ques‐ tions that she intended to ask Sadguru Prabhuji in their next meeting. With each class, her mind became more and more peaceful and she had many spiritual experiences during the course which greatly aided her purifica‐ tion and evolution. She says, “I could feel each chakra getting purified with each chakra class. Many times I would wonder which stage my Kundalini has reached and feel like calling other Atmajyothis and find out about their experiences and Kundalini movement out of curiosity so that I can know where I stand. On the day Sadguru Prabhuji did Anahata Chakra class, I could feel love blossom in my heart tears were rolling out of my eyes; I wanted to spread this love to everyone. The Kundalini movement would cause a lot of vibration all over my body many times. I desired enlightenment till the last class, after the last class sometimes I used to have doubts, about my enlightenment, but now I have no such doubts anymore; I am just peaceful and blissful.” March 2012, over a year after meeting SADGURU PRABHUJI: She is now a radiant woman full of love for everyone and devotion to Sadguru and eternally ready for ser‐ vice. No external situations bother her anymore, nothing that anyone says, nothing that anyone does, not a gathering of people. She stands alone, peaceful and still amidst everything that changes around her. She says, “I am not an individual anymore, I am not a wife, not a mother, not a daughter, I am formless and limitless now, thoughtless awareness. That is what I am. Always peaceful, always blissful and always in the pre‐ sent moment. Nothing belongs to me anymore, no expectations whatsoever. I am where I am because of Sadguru Prabhuji’s grace. ”

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Shishya - Swami Shivananda Introduction A disciple is he who follows the instructions of the Guru to the letter and spirit, and who propagates the teach‐ ings of the Guru to less evolved souls in the path till the end of his life. A true disciple is concerned only with the divine nature of the Guru. The Guru's action as man is not the disciple's concern. He is totally oblivious of it. To him, the Guru is Guru even if he acts unconventionally. Always remember that the nature of a saint is unfathom‐ able. Judge him not. Measure not his divine nature with the inadequate yardstick of your ignorance. Criticize not your Guru's action which is done on universal vision. True discipleship opens the vision. It kindles the spiritu‐ al fire. It awakens the dormant faculties. It is most necessary in one's journey along the spiritual path. Guru and disciple become one. The Guru blesses, guides, and inspires the disciple. He transmits his spiritual power to him. He transforms and spiritualizes him.

“Judging others will avail you nothing and injure you spiritually. Only if you can inspire

Who is qualified to approach the Guru To approach a Guru, you must be a proper Adhikari (qualified person). Correct understanding, non‐attachment to worldly objects, serenity of mind, restraint of the senses, absence of base passions, faith in the Guru, and devotion to God are the necessary equipment with which the aspirant has to approach the Guru. The Guru will impart spiritual instructions only to that aspirant who thirsts for liberation, who duly obeys the injunctions of the Shastras, who has subdued his passions and senses, who has a calm mind, and who possesses virtuous qual‐ ities like mercy, cosmic love, patience, humility, endurance, forbearance, etc. Initiation into the mysteries of Brahman will fructify only when the disciple's mind becomes desireless, and will produce Jnana in it.

others to judge themselves will anything worthwhile have been accomplished.”

Guru seva Aspirants should direct their whole attention in the beginning towards the removal of selfishness by protracted service to the Guru. Serve your Guru with divine Bhava(feeling). The cancer of individuality will be dissolved. The captain of a ship is ever alert. A fisherman is ever alert. A surgeon in the operation theatre is ever alert. Even so, a thirsting hungry disciple should be ever alert in the service of his Guru. Live to serve the Guru. You must watch for opportunities. Do not wait for invitation. Volunteer yourself for the Guru's service. Serve your Guru humbly, willingly, unquestioningly, unassumingly, ungrudgingly, untiringly, and lovingly. The more your energy you spend in serving your Guru, the more the divine energy will flow into you. He who serves the Guru serves the whole world. Serve the Guru without selfish ends. Scrutinize your inner motives while doing service to the Guru. Service must be done to the Guru without expectation of name, fame, power, wealth, etc. Obedience to the Guru Obedience to the Guru is better than reverence. Obedience is precious virtue, because if You try to develop the virtue of obedience, the ego, the arch‐enemy on the path of Self‐realisation, slowly gets rooted out. Only the disciple who obeys his Guru can have command over his lower self. Obedience should be very practical, whole‐ hearted, and actively persevering. True obedience to Guru neither procrastinates nor questions. A hypocritical disciple obeys his Guru from fear. The true disciple obeys his Guru with pure love, for love's sake. Learn how to obey. Then alone you can command. Learn how to be a disciple. Then alone you can become a Guru. Give up the delusive notion that to submit to the preceptor, to obey him, and to carry out his instructions is slavish mentality. The ignorant man thinks that it is beneath his dignity and against his freedom to submit to another man's command. This is a grave blunder. If you reflect carefully, you will see that your individual free‐ dom is, in reality, an absolutely abject slavery to your own ego and vanity. It is the vagaries of the sensual mind. He who attains victory over the mind and the ego is the truly free man. He is the hero. It is to attain this victory that man submits to the higher spiritualized personality of the Guru. By this submission, he vanquishes his lower ego and realizes the bliss of infinite consciousness.

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Happy-go-lucky disciples The spiritual path is not like writing a thesis for the Master of Arts degree. It is quite a different line altogether. The help of a teacher is necessary at every moment. Young aspirants become self‐sufficient, arrogant, and self‐ assertive in these days. They do not care to carry the orders of a Guru. They do not wish to have a out Guru. They want independence from the very beginning. They think they are in the Turiya Avastha (the state of super‐ consciousness) when they do not know even the A‐B‐C of spirituality or truth. They mistake licentiousness or "having their own ways and sweet will” for freedom. This is a serious, lamentable mistake. This is the reason why they do not grow. They lose their faith in the efficacy of Sadhana and in the existence of God. They wander about in a happy‐go‐lucky manner, without any aim, from Kashmir to Gangotri, and from Gangotri to Ram‐ esvaram, talking some nonsense on the way, something from Vichara Sagar, something from Panchadasi, and posing as Jivanmuktas (liberated beings).

“You cannot change anyone except yourself. After you have become an example, you can inspire others to change themselves.”

Surrender and Grace If you want to drink water at the tap, you will have to bend yourself. Even so, if you want to drink the spiritual nectar of immortality which flows from the holy lips of the Guru, you will have to be an embodiment of humility and meekness. The lower nature of the mind must be thoroughly regenerated. The aspirant says to his precep‐ tor: "I want to practise Yoga. I want to enter into Nirvikalpa Samadhi. I want to sit at your feet. I have surren‐ dered myself to you". But he does not want to change his lower nature and habits, old character, behaviour, and conduct. One's individual ego, preconceived notions, pet ideas and prejudices, and selfish interests should be given up. All these stand in the way of carrying out the teachings and instructions of one's Guru. Lay bare to your Guru the secrets of your heart. The more you do so, the greater the Guru's sympathy, which means an accession of strength to you in the struggle against sin and temptation. The aspirant, before he desires the grace of the Mas‐ ter, should deserve it. The supply of divine grace comes only when there is a real thirst in the aspirant, and when he is fit to receive it. The Guru's grace descends upon those who feel utterly humble and faithful to him. Faith is confidence and trust in the Guru. Faith is firm conviction of the truth of what is declared by the preceptor by way either of testimony or authority, without any other evidence or proof. The disciple who has faith in the Guru argues not, thinks not, reasons not, and cogitates not. He simply obeys, obeys, and obeys. The disciple's self‐surrender to the Guru and the Guru's grace are interrelated. Surrender draws down the Guru's grace, and the grace of the Guru makes the surrender complete. The Guru's grace works in the form of Sadhana in the aspirant. If an aspirant sticks to the path tenaciously, this Is the grace of the Guru. If he resists when temptation assails him, this is the grace of the Guru. If people receive him with love and reverence, this is the grace of the Guru. If he gets all bodily wants, this is the grace of the Guru. If he gets encouragement and strength when he is in despair and despondency, this is the grace of the Guru. If he gets over the body‐consciousness and rests in his own Ananda Svarupa (the form of bliss), this is the grace of the Guru. Feel his grace at every step, and be sincere and truthful to him.

How the Guru teaches The Guru teaches through personal example. The day‐to‐day conduct of the Guru is a living ideal to the disciple who is observant. The life of the Guru is a living sermon to the sincere disciple. By constant contact, the disciple imbibes the virtues of his Guru. He is moulded gradually. Study the Chhandogya Upanishad. You will find that Indra stayed with Prajapati for a period of a hundred and one years and served him whole‐heartedly.

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The Guru alone knows the spiritual needs of his disciples. He will give Upadesha (spiritual advice) according to the disciple's temperament and evolution. This Upadesha should be kept a secret. Discussion among disciples will lead to criticism of the Guru and slackness in Sadhana. There will be no spiritual progress. Follow the Guru's Upadesha to the very letter. Remember it is meant for you only. The other disciples have received Guru‐ upadesha, too. Let them follow it. Do not impose the Upadesha you have received on others. The student can imbibe or draw from his teacher in proportion to his degree of faith. When the Guru comes to the aspirant to give spiritual instructions, if the aspirant does not pay any attention, if he is self‐ sufficient and heedless, if he bolts the door of his heart, he is not benefited.

“Your motives must be good if your work is to have a good effect.”

How the Guru tests The Sadguru communicates the secret knowledge of the Upanishads to his trusted disciples only after repeated entreaty and severe testing. Sometimes, the Guru may even tempt his disciple, but the latter should overcome the temptation by firm faith in the Guru. In days of yore, the tests were very severe. Once Gorakhnath asked some of his students to climb up a tall tree and throw themselves, head downwards, on a very sharp trident or Trisula. Many faithless students kept quiet. But one faithful student at once climbed up the tree with lightning speed and hurled himself downwards. He was protected by the invisible hand of Gorakhnath. He had immediate Self‐realisation. The Guru tests the students in various ways. Some students misunderstand him and lose their faith in him. Hence they are not benefited.

Four classes of disciples The best disciple is like petrol or aviation spirit. Even from a great distance, he will instantly react to the spark of the Guru's Upadesha. The second class disciple is like camphor. A touch awakens his inner spirit and kindles the fire of spirituality in him. The third class of disciple is like coal. The Guru has to take great pains in order to awak‐ en the spirit in him. The fourth class of disciple is like a plantain stem. No efforts will be of any avail over him. Whatever the Guru may do, he remains cold and inert. Two things are necessary for a beautifully finished idol or image. One is a perfect, faultless, good piece of marble; the second is the expert sculptor. The piece of marble should but unconditionally remain in the hands of the sculptor in order to be carved and chiselled into the fine image. So too, the disciple has but to cleanse himself, purify himself, and make himself a perfectly faultless piece of marble, and placing himself under the expert guidance of his Master, allow to be carved out and chis‐ elled into the image of God Source: http://www.dlshq.org/teachings/sishya.htm

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“Our life is nothing but full of habits and we are free to cultivate our own good hab-

14

Paradox of Teacher and Guru A teacher instructs you, A guru constructs you!

A teacher reaches your head, A guru touches your heart!

A teacher guides you, A guru graces you!

A teacher shows the way to prosperity, A guru shows the way to peace!

A teacher informs you, A guru transforms you!

A teacher wants you to become extraordinary, A guru wants you to be ordinary!

A teacher fills your mind, A guru empties your mind!

A teacher helps to manipulate matter, A guru helps to transcend matter!

A teacher boasts your ego, A guru destroys your ego!

A teacher develops the humanity in you, A guru brings out the divinity in you!

A teacher sharpens your mind, A guru opens your mind!

its.”

Quiz 4 How much do you know about MULADHARA CHAKRA…..? 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13.

Muladhara means __________________________. Muladhara Chakra is located at the ____________. __________ Gland is governed by Muladhara Chakra. Muladhara Chakra has ____________petals. The Sound associated with Muladhara Chakra is _______________. The Element associated with Muladhara Chakra is ________________. The Color of Muladhara Chakra is __________________. The Sense organ and the work organ associated with Muladhara Chakra are ______& ______respectively. The attributes associated with Muladhara Chakra are __________&_____________. The desire associated with Muladhara Chakra is ________________. The activities associated with Muladhara Chakra is ________________ &___________. The presiding deity for the Muladhara Chakra is Shri Ganesha Muladhara is the base for the three main psychic/energy channels or nadis: ____,____ & _______.

Answers on page 56

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Guru - Swami Shivananda Introduction The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His pres‐ ence purifies all. The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth‐Consciousness.

“When the su-

THE SADGURU

preme reality is

To be a Guru, one must have a command from God. Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman. A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord.

not understood, the study of the scriptures is useless, and study of the scriptures is useless when the supreme reality has been understood.”

- Shankara

Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has at‐ tained Self‐realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of super physical things, give them encouragement, and instill faith in their hearts. The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path. He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence. Guru is God. A word from him is a word from God. He need not‐teach anything. Even his presence or company is elevating, inspiring, and stirring, His very company is self‐ illumination. Living in his company is spiritual education. Read the Granth‐saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru. Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your hu‐ man ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be con‐ vinced that such a great soul, is fit to be worshipped and revered. Guru is the Moksha‐dvara (door to liberation). He is the gateway to the transcendental Truth‐Consciousness. But, it is the aspirant who has to enter through it. The, Guru is a help, but the actual task of practical Sadhana (spiritual practice) falls on the aspirant himself.

The need for a Guru For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul. Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master. Only the man who has already been to Badrinath will be able to tell you the road. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. The Guru will be able to re‐ move pitfalls and obstacles, and lead you along the right path. He will tell you: "This road leads you to Moksha (liberation); this one leads to bondage". Without this guidance, you might want to go to Badrinath, but find

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yourself in Delhi! The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contra‐ dictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross‐references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings. A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man can‐ not see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects. The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfa‐ vourable forces of the material world.

‘A firm conviction of the mind to the effect that Brahman is real and the universe unreal, is designated as discrimination (Viveka) between the Real and the unreal.’

Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common nor‐ mality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practised in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby. Some teachers mislead their aspirants. They say unto all: "Think for yourself. Do not surrender yourself to any Guru". When one says, "Do not follow any Guru!", he intends to be the listeners' Guru himself. Do not approach such pseudo‐Gurus. Do not hear their lectures. All great ones had their teachers. All the sages, saints, prophets, world‐ teachers, incarnations, great men, have had their own Gurus, however great they might have been. Svetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati; and several others humbly went to wise ones, observed strict Brahmacharya, practised rigorous disci‐ pline, and learnt Brahma‐vidya (the science of God) from them. Lord Krishna sat at the feet of His Guru Sandeepani. Lord Rama had Guru Vasishtha who gave Him Upadesha (spiritual advice). Lord Jesus sought John to be baptised by him on the banks of the river Jordan. Even Devas (celestial beings) have Brihaspati as their Guru. Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti. A neophyte must have a personal Guru first. He cannot have God as Guru to begin with. He must have a pure mind. He must have ethical perfection. He, must be intensely virtuous. He must be above body‐consciousness. Then alone can he have God as Guru. How to choose your Guru If you find peace in the presence of a Mahatma (great soul), if you are inspired by his speeches, if he is able to clear your doubts, if he is free, from greed, anger, and lust, if he is selfless, loving, and I‐less, you can take him as your Guru. He who is able to clear your doubts, he who is sympathetic in your Sadhana, he who does not disturb your beliefs but helps you on from where you are, he in whose very presence you feel spiritually elevated‐he is your Guru. Once you choose Your Guru, implicitly follow him. God will guide you through the Guru. Do not use your reason too much in the selection of your Guru. You will fail if you do so. If you fail to get a first‐ class Guru, try to follow the instructions of the Sadhu (a spiritual person) who is treading the path for some years, who has purity and other virtuous qualities, and who has some knowledge of the scriptures. Just as a student of the Intermediate class will be able to teach a student of Third Form when a professor with M.A. qual‐ ification is not available, just as a sub‐assistant surgeon will be able to attend on a patient when the civil sur‐ geon is not available, this second‐ class type of Guru will be able to help you.

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If you are not able to find out even this second‐class type of Guru, you can follow the teachings contained in the books written by realised saints like Sri Sankara, Dattatreya, and others. You can keep a photo of such a realised Guru, if available, and worship the same with faith and devotion. Gradually you will get inspiration, and the Guru may appear in dream and initiate and inspire you at the proper time. For a sincere Sadhak (aspirant), help comes in a mysterious manner. When the time is ripe, the Guru and the disciple are brought together by the Lord in a mysterious way.

Mysterious help from the God

‘The patient who takes (the proper) diet and medicine is alone seen to recover completely – not through work done by others.’

Just see how the Lord has helped the devotees in the following instances. Eknath heard an Akasavani (a voice from the sky). It said, "See Janardan Pant at Deva Giri. He will put you in the proper path and guide you." Eknath acted accordingly and found his Guru. Tukaram received his Mantra, Rama Krishna Hari, in his dream. He repeat‐ ed this Mantra and had Darshan (vision) of Lord Krishna. Lord Krishna directed Namdev to get his higher initia‐ tion from a Sannyasin (renunciate) at Mallikarjuna. Queen Chudalai assumed the form, of Kumbha Muni, ap‐ peared before her husband Sikhidhwaja in the forest, and initiated him in the mysteries of Kaivalya (state of absolute independence). Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in Samadhi underneath a tamarind tree near Tinnevelly. Vilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Ra‐ ma. Competent disciples are never in want of a competent Guru. Realised souls are not rare. Ordinary ignorant‐ minded persons cannot easily recognise them. Only a few persons, who are pure and embodiments of all virtu‐ ous qualities, can understand realised souls, and they only will be benefited in their company. So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self‐realisation. The number of realised souls may be less in the Iron Age when compared with the Satya Yuga (age of Truth), but they are al‐ ways present to help the aspirants. Let each man take the path according to his capacity, temperament, and understanding. His Sadguru will meet him along that path. Siksha Guru and Diksha Guru Man has a twofold duty here on earth‐to preserve his life, and to realise his Self. To preserve his life, he has to learn to work for his daily bread. To realise his Self, he has to serve, love, and meditate. The Guru who teaches him the knowledge of worldly arts is the Siksha Guru. The Guru who shows him the path of Realisation is the Diksha Guru. Siksha Gurus can be many‐as many as the things he wishes to learn. The Diksha Guru can be only one‐the one who leads him to Moksha. Stick to One Guru Do not dig here and there shallow pits for getting water. The pits will dry up soon. Dig a very deep pit in one place. Centralise all your efforts here. You will get good water that can supply you throughout the year. Even so, try to imbibe thoroughly the spiritual teachings from one preceptor alone. Drink deep from one man. Sit at his feet for some years. There is no use of wandering from one man to another man, out of curiosity, losing faith in a short time. Do not have the ever‐changing mind of a prostitute. Follow the spiritual instructions of one man only. If you go to several people and follow the instructions of many persons, you will be bewildered. You will be in a dilemma. From a doctor, you get a prescription. From two doctors, you get consultation. From three doctors, you get your own cremation. Even so, if you have many Gurus, you will be bewildered. You will be at a loss to know what to do. One Guru will tell you: "Do Soham Japa". Another will tell you: "Do Japa of Sri Ram”. A third Guru

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will tell you: "Hear Anahat (mystic) sounds". You will be puzzled. Stick to one Guru and follow his instructions. Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress. Guru Parampara Spiritual knowledge is a matter of Guru‐parampara. It is handed down from Guru to disciple. Gaudapadacharya imparted Self‐knowledge to his disciple Govindacharya; Govindacharya to his disciple Sankaracharya; Sankara‐ charya to his disciple Suresvaracharya. Matsyendranath imparted knowledge to his disciple Gorakhnath; Go‐ rakhnath to Nivrittinath; Nivrittinath to Jnanadeva. Totapuri imparted knowledge to Sri Ramakrishna, and Ra‐ makrishna to Swami Vivekananda. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and Uddhava get themselves established in the spiritual path when their minds were in an unsettled state. Initiation—Its meaning

He who has killed the shark known as sense-object with the sword of mature

A Bhakta will be initiated by a Bhakta saint in the path of devotion. A Jnani will initiate a student of Vedanta in the Mahavakyas. A Hatha Yogi or a Raja Yogi can initiate another in his particular path. But, a sage of perfect realisation, a Purna‐jnani (full‐blown sage) or Purna‐yogi, can give initiation in any particular path. A sage or saint like Sri Sankara or Madhusudana Sarasvati can initiate a Sadhak in any particular path for which the aspir‐ ant is fit. The Guru will find out by close study of the aspirant his tastes, temperaments, and capacity, and de‐ cide for him the most suitable path. If his heart is impure, the teacher will prescribe selfless service for a number of years. Then the Guru will find out for what particular path the student is fit and initiate him in that.

dispassion, cross-

Initiation does not mean reciting a Mantra into another's ears. If Rama is influenced by the thoughts of Krishna, the former has got initiation already from the latter. If an aspirant treads the path of truth after studying the books written by a saint, and imbibes his teachings, that saint has already become his Guru.

es the ocean of

Sakti Sanchar

Samsara, free from all obstacles.

Just as you can give an orange to a man, so also, spiritual power can be transmitted by one to another. This method of transmitting spiritual powers is termed Sakti‐sanchar. In Sakti‐sanchar, a certain spiritual vibration of the Sadguru is actually transferred to the mind of the disciple. Spiritual power is transmitted by the Guru to the proper disciple whom he considers fit for Sakti‐sanchar. The Guru can transform the disciple by a look, a touch, a thought or a word, or mere willing. Sakti‐sanchar comes through Parampara. It is a hidden mystic science. It is handed down from Guru to disciple. Lord Jesus, through touch, transmitted his spiritual power to some of his disciples. A disciple of Samartha Ramdas transmitted his power to that dancing girl's daughter who was very passionate towards him. The disci‐ ple gazed at her and gave her Samadhi. Her passion vanished. She became very religious and spiritual. Lord Krishna touched the blind eyes of Surdas. The inner eye of Surdas was opened. He had Bhava Samadhi. Lord Gouranga, through his touch, produced divine intoxication in many people and converted them to his side. Atheists even danced in ecstasy in the streets by his touch and sang songs of Hari. The disciple should not rest satisfied with the transmission of power from the Guru. He will have to struggle hard in Sadhana for further perfection and attainments. Sri Ramakrishna Paramahamsa touched Swami Viveka‐ nanda. Swami Vivekananda had superconscious experience. He struggled hard for seven years more, even after the touch, for attaining perfection.

Grace and Self Effort Realisation cannot come to you as a miracle done by your Guru. Lord Buddha, Lord Jesus, Rama Tirtha have all

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done Sadhana. Lord Krishna asks Arjuna to develop Vairagya (dispassion) and Abhyasa (practice). He did not say to him, "I will give you Mukti(liberation) now". Therefore, abandon the wrong notion that your Guru will give you Samadhi and Mufti. Strive, purify, meditate, and realize. Guru‐kripa‐grace of a Guru‐is very necessary. That does not mean that the disciple should sit idle. He must do rigid Purushartha, spiritual practices. The whole work must be done by the student. Nowadays, people want a drop of water from the Kamandalu (water‐pot) of a Sannyasin and desire to enter into Samadhi immediately. They are not prepared to undergo any Sadhana for purification and Self‐realisation. They want a magic pill to push them into Samadhi. If you have got such delusion, give it up immediately. The Guru and the Shastras can show you the path and remove your doubts. Anubhava (direct experience) of the Aparoksha kind or direct intuitive knowledge is left for your own experience. A hungry man will have to eat for himself. He who has a severe itching will have to scratch for himself.

Brahma, the

No doubt, the Guru's blessing can do everything. But how can one have his blessings? By pleasing the Guru. A Guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Carefully follow, therefore the instructions of the Guru. Act up to his instructions. Then only will you deserve his bless‐ ings, and then alone his blessings can do everything.

Self is Vishnu,

Source: http://www.dlshq.org/teachings/guru.htm

The Self is

the Self is Indra, the Self is Shiva; the Self is all this uni-

Guru Shishya Stories

verse. Nothing exists except the Self.

Surrender can take effect only when it is done with full knowledge as to what real surrender means. Such knowledge comes after enquiry and reflection and ends invariably in self‐surrender — Bhagwan Ramana Maharshi

King Of Bokhara serves Kabir for 12 years Ibrahim Adham was the king of Bokhara in Persia. He was very fond of the spiritual way of life and always sought the company of saints. However, he lived in such luxury that he slept on a bed that was at all times covered with one foot of flowers. One day, when he was about to lie down, he heard a noise on the roof of the palace above his room. On investigation, he found two men roaming up there. "What are you doing here?" he asked them sharply "Sir, we are camel drivers and are searching for our lost camels," they replied. Amazed at their stupidity, he said to them, "How do you ever expect to find camels on the roof of a palace?" "In the same way that you are trying to realize God in your bed of flowers," they replied. This reply greatly shocked the king and changed his way of life completely. He left his kingdom for India in order to find a Realized Guru. When he reached Kashi, he heard about Kabir. Going to his house, he asked him to ac‐ cept him as a disciple.

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Kabir said, "There is nothing in common between a king and a common weaver like myself and two such differ‐ ent persons could hardly get on together." But the king pleaded with him and said, "I have come to your door as a king but as a beggar. Again I beg of you the boon which I seek." Loi, Kabir's wife, asked him to accept the king and so Kabir acceded to her request. The King was given the menial work of the house ‐ cleaning the wool and thready, bringing water and firewood and other such jobs. Six years passed and the king did all the work without a murmur. One day, Loi entreated Kabir, saying, "This king has now been with us for six long years, has been eating what we offered him, andhas been doing what we have ordered him to do, without uttering a word of complaint. He appears to be highly deserving of initiation." Kabir said, "As far as I can see, the king's mind is not yet crystal clear." But Loi again entreated the saint saying that she could not believe that he was unfit for initiation. Kabir replied, "The best way to prove it to yourself is to do what I ask you to do, and thereafter come and tell me what you heard from his mouth. Please go on the roof top and, as the king comes into the street, throw the entire sweepings of the house upon his head." Loi did as she was told and as the rubbish fell on the King's head, he looked up and sighed, "If only this were Bokhara, you would not have dared do this to me." Loi returned to her husband and told him what the king had said. "Didn't I tell you that the king was not yet fully deserving of initiation?" said Kabir.

“Endowed with conduct and discipline, who practices control of self, who throws out all his bondage, he attains the eternal place.” - Mahavira

Another six years passed during which the king worked just as hard as he had during the first six. One day, Ka‐ bir said to his wife, "Now the vessel is completely ready to receive the gift." His wife said, "I do not find any difference between the condition of the King six years ago and now. He has been ever dutiful and willing and has never uttered a word of complaint even on days when there was not enough food to feed him. Kabir said, "If you want to see the difference, you may once again throw the rubbish on his head." So the next day, when the king was passing the house, she did exactly as her husband had told her. The king looked up and said, "May you live long. This mind was still full of ego and self. It had to be treated this way." Loi then went and told her husband what the kind said. He called the king and gazed at him. By the power of Kabir's gaze, the king's mind went up and up and merged into the Supreme Being. "Your sadhana is complete. Now you had better return to your kingdom," said Kabir. The king went back to his country but not as a king. He lived as a sannyasi by the side of the Tigirs River. One day he was sitting by the river stitching his cloth with a small needle and thread. Just then, a man from the royal court who was out hunting, rode by on his horse. He recognized the king and enquired whether he was the same person to which the king replied in the affirmative. The man said, "Your majesty, I am your Prime Minister and have raised your children in your absence. They are all now grown up and well. I request you to return to your throne." On hearing this, the king threw his needle into the river. "Can you get the needle back for me?" asked the king. "It is not possible to do that, but if Your Majesty can wait a little while, I can bring a hundred thousand such needles from the city," said the minister. "No, I am interested only in my own needle," said the King. "Sir, the water is very deep and the current is rapid. It is absolutely impossible for anyone to recover that needle," said the minister. The king then gazed at the river and lo! a small fish jumped out of the water, placed the needle that was in its mouth at the feet of the King, and jumped back into the river. The king said, "What would I do with your King‐ dom when I have now gone into the court of the Lord who rules over all the universe? Please go and do whatev‐ er you like. I am not interested in your Kingdom."

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Story of Padmapaada and Bayanna Padmapaada was the priya‐shishya of Shri Jagadguru Aadi Shankaraachaarya. His original name was Sananda. Once Shri Aadi Shankaraachaarya overheard His other shishyas discussing why their Guru likes Sananda the most? What is so great about him? In order to show the Guru‐bhakti of Sananda to other shishyas Shri Aadi Shankaraachaarya called Sananda who was on the other side of the pavitra Gangaa‐nadi. Shri Aadi Shanka‐ raachaarya said “come fast”. Without any doubt, Sananda closed his eyes and with ananya‐bhakti started to run across the Nadi (which will be the nearest route). Then Gangaa‐maata made Padmas appear below Sananda feet, where ever he stepped and made him cross the river, without drowning. From that day onwards Sananda was known as Padmapaada.

“When the supreme reality is not understood, the study of the scriptures is useless, and study of the scriptures is useless when the supreme reality has been understood.”

- Shankara

Padmapaada was born in Choladesham and right from childhood was a Shri Nrusimha‐upaasaka. For Shri Nrusimha‐saakshaatkaaram, he did Tapas for many years in Ahobilam, the pavitra Shri Nrusimha Kshetram in Aandhra Pradesh. But Svaami didn't show Karuna. Knowing this, once Shri Aadi Shankaraachaarya, who was then near the Pavitra Phaala‐dhaara Teertham in the Divya Shrishaila Kshetram, said to Padmapaada “Putra! Padmapaada! You are very eager to have the Divya‐darshanam of Shri Narasimha Svaamy. Time for it has come. Not far from here, there is Chenchuguudem. There is one Parvata‐Bilam there. Parvata‐Bilams are like Maatru‐ garbham. They keep Jeevas away from usual Worldly things and make him go in the path of Moksham. So you immediately go there and do Tapas. You will get Mantra‐siddhi”. Immediately Padmapaada reached the Parvata‐Bilam in Chenchuguudem and started Ghora‐Tapas. The King of the Aativikas, knowing this came running to Padmapaada and said, with great Vinayam, “Svaami! My name is Bayanna. I am the Chenchudora (King of Aativikas). This Bhuu‐bhaagam is under my control, so just tell me what you are searching for in this place, I will get it to you”. Padmapaada replied “Dora! I am looking for a Nrusim‐ ham which has Simham as head and Maanusha‐shariiram”. Bayanna replied “Svaami! I know the whole of this forest. I saw many tigers, lions and many wild animals. But I never saw what you described”. Padmapaada replied “It is there here only. However you will not be able to see It”. Bayanna replied “Svaami! If really there is some Thing like what you described, I will bind It and bring It before you, else I will leave my life”. Saying this, he left for searching Nrusimham. Always thinking about the rupam that Padmapaada had described, leaving Nidra‐aahaaram, Bayanna searched all day. But his shrama didn’t get any phalitam. So he decided to do Praana‐tyaagam. Then seeing the Nishkalmasha‐bhakti of Bayanna, Shri Nrusimham appeared before him! Im‐ mediately Bayanna tied Shri Narasimha Svaamy with some creepers and brought him before Padmapaada!! “Svaami! See I got What you were searching for. I put lot of effort. Finally I got Him. I tied and brought Him, see” said Bayanna. However Padmapaada was not able to see Shri Narasimha. He cried “Svaami! In one day You gave Your saakshaatkaaram to Bayanna. Even though I did Tapas for so many years I am not able to see you?”. “Putra! Padmapaada! The Ekaagrata which even after 1crore years of Tapas is difficult to get, this Bayanna achieved it in one day. Because of you being in his saagatyam (company), you are able to hear Me. Your Tapas gave you phalitam now. You got Mantra‐siddhi. When you are in need, I will Myself come to you” saying thus, Shri Narasimha Svaami disappeared.

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Peace Pilgrim Between 1953 and 1981 Peace Pilgrim walked more then 25,000 miles across the country spreading her mes‐ sage— "This is the way of peace: Overcome evil with good, falsehood with truth, and hatred with love." Carry‐ ing in her tunic pockets her only possessions, she vowed, "I shall remain a wanderer until mankind has learned the way of peace, walking until given shelter and fasting until given food." She talked with people on dusty roads and city streets, to church, college, civic groups, on TV and radio, discussing peace within and without. Her pilgrimage covered the entire Steps Toward Inner Peace

“One becomes Brahmin, Kshatriya, Vaishya or Sudra, by one’s actions.”Uttaādhyanā Sutrā

In my early life I made two very important discoveries. In the first place I discovered that making money was easy. And in the second place I discovered that making money and spending it foolishly was completely mean‐ ingless. I knew that this was not what I was here for, but at that time (this was many years ago), I didn't know exactly what I was here for. It was out of a very deep seeking for a meaningful way of life, and after having walked all one night through the woods, that I came to what I now know to be a very important psychological hump. I felt a complete willingness, without any reservations, to give my life, to dedicate my life to service. I tell you, it is a point of no return. After that, you can never go back to completely self‐centered living. And so I went into the second phase of my life. I began to live to give what I could, instead of get what I could, and I entered a new and wonderful world. My life began to become meaningful. I attained the great blessing of good health; I haven't had a cold or headache since. (Most illness is psychologically induced.) From that time on, I have known that my life‐work would be work for peace; that it would cover the entire peace picture ‐ peace among nations, peace among groups, peace among individuals, and the very, very important inner peace. However, there's a great deal of difference between being willing to give your life, and actually giving your life, and for me, 15 years of preparation and of inner seeking lay between. During this time I became acquainted with what Psychologists refer to as Ego and Conscience. I began to realize that it's as though we have two selves or two natures or two wills with two different viewpoints. Because the viewpoints were so different, I felt a struggle in my life at this period between the two selves with the two view‐ points. So there were hills and valleys ‐ lots of hills and valleys. Then in the midst of the struggle there came a wonderful mountain‐top experience, and for the first time I knew what inner peace was like. I felt a oneness ‐ oneness with all my fellow human beings, oneness with all of creation. I have never felt really separate since. I could return again and again to this wonderful mountaintop, and then I could stay there for longer and longer periods of time, and just slip out occasionally. Then came a wonderful morning when I woke up and knew that I would never have to descend again into the valley. I knew that for me the struggle was over, that finally I had succeeded in giving my life, or finding inner peace. Again this is a point of no return. you can never go back into the struggle. The struggle is over now because you will do the right thing, and you don't need to be pushed into it. However progress is not over. Great progress has taken place in this third phase of my life, but it's as though the central figure of the jigsaw puzzle of your life is complete and clear and unchanging, and around the edges other pieces keep fitting in. There is always a growing edge, but the progress is harmonious. There is a feeling of always being surrounded by all of the good things, like love and peace and joy. It seems like a protective sur‐ rounding, and there is an unshakeableness within which takes you through any situation you may need to face. The world may look at you and believe that you are facing great problems, but always there are the inner re‐ sources to easily overcome these problems. Nothing seems difficult. There is a calmness and a serenity and un‐ hurriedness ‐ no more striving or straining about anything. Life is full and life is good, but life is nevermore over‐ crowded. That's a very important thing I've learned: If your life is in harmony with your part in the Life Pattern,

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and if you are obedient to the laws which govern this universe, then your life is full and good but not over‐ crowded. If it is overcrowded, you are doing more than is right for you to do, more than is your job to do in the total scheme of things. Now there is a living to give instead of to get. As you concentrate on the giving, you discover that just as you cannot receive without giving, so neither can you give without receiving ‐ even the most wonderful things like health and happiness and inner peace. There is a feeling of endless energy ‐ it just never runs out; it seems to be as endless as air. You just seem to be plugged into the source of universal energy. You are now in control of your life. You see, the ego is never in control. The ego is controlled by wishes for com‐ fort and convenience on the part of the body, by demands of the mind, and by outbursts of the emotions. But the higher nature controls the body and the mind and the emotions. I can say to my body, "Lie down there on that cement floor and go to sleep," and it obeys. I can say to my mind, "Shut out everything else and concen‐ trate on this job before you," and it's obedient. I can say to the emotions, "Be still, even in the face of this terri‐ ble situation," and they are still. It's a different way of living. The philosopher Thoreau wrote: If a man does not keep pace with his companions, perhaps he hears a different drummer. And now you are following a different drummer ‐ the higher nature instead of the lower.

“There is nothing mightier in the world than karma; karma tramples down all powers, as an elephant a clump of lotuses.” Bhagavatī Ārādhanā (1 616)

IT WAS only at this time, in 1953, that I felt guided or called or motivated to begin my pilgrimage for peace in the world ‐ a journey undertaken traditionally. The tradition of pilgrimage is a journey undertaken on foot and on faith, prayerfully and as an opportunity to contact people. I wear a lettered tunic in order to contact people. It says 'PEACE PILGRIM' on the front. I feel that's my name now ‐ it emphasizes my mission instead of me. And on the back it says '25,000 MILES ON FOOT FOR PEACE.' The purpose of the tunic is merely to make contacts for me. Constantly as I walk along the highways and through the cities, people approach me and I have a chance to talk with them about peace. I have walked 25,000 miles as a penniless pilgrim. I own only what I wear and what I carry in my small pockets. I belong to no organization. I have said that I will walk until given shelter and fast until given food, remaining a wanderer until mankind has learned the way of peace. And I can truthfully tell you that without ever asking for anything, I have been supplied with everything needed for my journey, which shows you how good people real‐ ly are. With Me I carry always my peace message: This is the way of peace: Overcome evil with good, falsehood with truth, and hatred with love. There is nothing new about this message, except the practice of it. And the practice of it is required not only in the international situation but also in the personal situation. I believe that the situa‐ tion in the world is a reflection of our own immaturity . If we were mature, harmonious people, war would be no problem whatever ‐ it would be impossible. All of us can work for peace. We can work right where we are, right within ourselves, because the more peace we have within our own lives, the more we can reflect into the outer situation. In face, I believe that the wish to survive will push us into some kind of uneasy world peace which will then need to be supported by a great inner awakening if it is to endure. I believe we entered a new age when we discovered nuclear energy, and that this new age calls for a new renaissance to lift us to a higher level of understanding so that we will be able to cope with the problems of this new age. So, primarily my subject is peace within ourselves as a step toward peace in our world. NOW, when I talk about the steps toward inner peace, I talk about them in a framework, but there's nothing arbitrary about the number of steps. They can be expanded; they can be contracted. This is just a way of talking

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about the subject, but this is important: the steps toward inner peace are not taken in any certain order. The first step for one may be the last step for another. So, just take whatever steps seem easiest for you, and as you take a few steps, it will become easier for you to take a few more. In this area we really can share. None of you may feel guided to walk a pilgrimage, and I'm not trying to inspire you to walk a pilgrimage, but in the field of finding harmony in our own lives, we can share. And I suspect that when you hear me give some of the steps toward inner peace, you will recognize them as steps that you also have taken. In the first place I would like to mention some preparations that were required of me. The first preparation is a right attitude toward life. This means ‐ stop being an escapist! Stop being a surface‐liver who stays right in the froth of the surface. There are millions of these people, and they never find anything really worthwhile. Be will‐ ing to face life squarely and get down beneath the surface of life where the verities and realities are to be found. That's what we are doing here now.

"Religion is feminine. One has to become receptive rather than aggressive. Truth is not going to be a conquest, it is going to be a total surrender."

There's the whole matter of having a meaningful attitude for the problems that life may set before you. If only you could see the whole picture, if only you knew the whole story, you would realize that no problem ever comes to you that does not have a purpose in your life, that cannot contribute to your inner growth. When you perceive this, you will recognize problems as opportunities in disguise. If you did not face problems you would just drift through life, and you would not gain inner growth. It is through solving problems in accordance with the highest light that we have that inner growth is attained. Now, collective problems must be solved by us collectively, and no one finds inner peace who avoids doing his or her share in the solving of collective prob‐ lems, like world disarmament and world peace. So let us always think about these problems together, talk about them together, and collectively work toward their solutions. The second preparation has to do with bringing our lives into harmony with the laws that govern this universe. Created are not only the worlds and the beings but also the laws which govern them. Applying both in the phys‐ ical realm and in the psychological realm, these laws govern human conduct. Insofar as we are able to under‐ stand and bring our lives into harmony with these laws, our lives will be in harmony. Insofar as we disobey these laws, we create difficulties for ourselves by our disobedience. We are our own worst enemies. If we are out of harmony through ignorance, we suffer somewhat; but if we know better and are still out of harmony, then we suffer a great deal. I recognize that these laws are well‐known and well‐believed, and therefore they just need‐ ed to be well‐lived. So I got busy on a very interesting project. This was to live all the good things I believed in. I did not confuse myself by trying to take them all at once, but rather, if I was doing something that I knew I should not be doing, I stopped doing it, and I always made a quick relinquishment. You see, that's the easy way. Tapering off is long and hard. And if I was not doing something that I knew I should be doing, I got busy on that. It took the living quite a while to catch up with the believing, but of course it can, and now if I believe something, I live it. Other‐ wise it would be perfectly meaningless. As I lived according to the highest light that I had, I discovered that other light was given, and that I opened myself to receiving more light as I lived the light I had. These laws are the same for all of us, and these are the things that we can study and talk about together. But there is also a third preparation that has to do with something which is unique for every human life because every one of us has a special place in the Life Pattern. If you do not yet know clearly where you fit, I suggest that you try seeking it in receptive silence. I used to walk amid the beauties of nature, just receptive and silent, and wonderful insights would come to me. You begin to do your part in the Life Pattern by doing all the good things you feel motivated toward, even though they are just little good things at first. You give these priority in your life over all the superficial things that customarily clutter human lives. — To be continued

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Guru Paduka Stotram - Shloka 4 “Naleeka neekasa pada hrithabhyam, nana vimohadhi nivarikabyam Nama janabheesthathi pradhabyam namo nama sri guru padukabyam”

Salutations and Salutations to the sandals of my guru which attract us, to lotus like feet of our guru which cures us, to the unwanted diseases and which helps fulfill the desires of those who salute.

A Zen Story

"When your consciousness becomes a still mirror, a still lake, a silent reservoir of energy, God is reflected in it" "Love is the secret key: It opens the door of the divine"

Once a desperate seeker went to a Zen Master saying “Master, I have been seeking peace of mind for many years, and I know that you can show me how to find it." The Master said, “Very well, bring me your mind, so I can give it peace as you request.” "But that is the very trouble," said the seeker. "I cannot grasp my mind or find it, much less bring it to you.” "You see," said the Master, "I have given you peace of mind." I is the disease that I have. How can I remove the I, so I go to the master, the master says there is no I, I say fine, that is your reality, let me see it. He then removes the I by giving his eye. The master gives vision, he destroys the seer and the seen, what remains in vision. I do not see God, I cannot see God, God sees himself. The Guru feeds the hungry, then he makes that poor man capable of feeding many more, he cures the sick and they become healers, he also liberates the ones suffering, they, become a blessing to the world. Wherever he enters he leave behind a part of him and each part is a whole in itself. Let’s say you have a horrible migraine, nothing has worked, no medicine, no healing, no hospital, and then final‐ ly you meet a simple doctor and he gives you treatment and under his treatment you recover and the migraine vanishes, how grateful would you be to him? Only you would know, because you are the one who suffered, and now you are at peace. How can I explain my gratitude to the Guru who first showed me what a mess I was in. I was whipping myself! He held my hand and snatched my whip, then held a mirror to my back and I looked be‐ hind and saw my art work of blood, I was terrified, I broke down in tears. He wiped my tears and asked me to look again, it was all gone! Now I’m left to an empty hand and a clean back. Surrender to the Guru frees you from all Karma, instantly. — Atmajyothi Murali

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BASAVANNA AND HIS VACHANAS Basava or Basaveshwara (1134–1196) was a philosopher and a social reformer. He is also called Vishwa Guru and Bhakti‐Bhandari . He was a mystic by temperament, an idealist by choice, a statesman by profession, a man of letters by taste, a humanist by sympathy, and a social reformer by conviction. Basavanna was one of the guiding lights of Lingayata Sharana Movement of 12th C Karnataka. This radical Bhakti Movement propounded dignity of labour; ending caste and gender discrimination in practice and in theory in all social and spiritual matters and incisively ridiculing meaningless Vedic rituals and temple worship, while extolling the virtues of an intense com‐ munion with a personal God. The movement which he started through ‘Anubhava Mantapa’ was a socio‐ religious‐economic movement. Many great yogis and mystics of his time joined his movement enriching it with the essence of divine experience in the form of Vachanas. He preached a new way of life wherein the divine experience being the center of life regardless of gender, belief, tradition, religion, caste, social status or whatev‐ er. Without getting into the intricate aspects of spirituality; he taught people how to live happily in a rational social order…. later came to be known as Veerashaiva Dharma. His teachings and preachings are universal, and go beyond all belief systems.

Vachanas

"When your consciousness becomes a still mirror, a still lake, a silent reservoir of energy, God is reflected in it" "Love is the secret key: It opens the door of the

Basava fought against the inhuman practice of caste system, which discriminated people based on their birth, and certain rituals in Hinduism. He advocated equal opportunity for women with men in all fields: social, reli‐ gious, and economic. These reforms attracted devotees from the lower strata of society along with highly placed and educated people as well. Thus there were shoemakers (Madara Dhulayya), cowherds ( Ramanna ), tailors ( Sujikayakada Ramitande), basket makers ( Medara Ketayya ), and a carpenter ( bachi Kayakada Basap‐ pa). All of them turned great devotees and Vachanakaras. Kayakave Kailasa ‐work is worship ‐‐ became the man‐ tra. Their Vachanas born out of their respective vocations are full of imagery and liveliness. With the Vachana movement, Kannada language broke the traditions of court poetry and opened avenues to one and all who aspired to express his/her inner soul. The Vachanas became common man's literature, his/her ideal and his/her medium for the following century. Vachanas contain the thought and experience of Vachanakaras who strived for God realization through their own vocations. Vachanas are aphoristic in form and rhythmic in style and words. The language was the spoken word of the commoners. Vachana normally means spoken word or phrase. But now it came to indicate a special type of composition which was neither prose nor verse but pithy expres‐ sion. The Vachanas do have rhythm, though non‐metrical. Its style became immensely popular and has its own following till today.

divine" The Kudala Sangama Deva is ‐ his insignia of all his vachanas in Kannada. Basavanna Defines GOD as: jagadagala mugilagal migeyagal, nimmagala, pataLadindattatta nimma shricarana, brahmanDadindattatta nimma shri mukuta, agammya, agocara, apramana lingave, neevenna karasthalakke bandu cuLukadirayya kudala sangamadeva. In this Vacana, Guru Basava has made it clear that, Kudala Sangamadeva in not Lord of meeting rivers. He is infi‐ nite, eternal, and beyond the reach of the physical senses. Basavanna gives perfect shape in the form of Ishtalin‐ ga to the formless and absolute GOD. Thus Ishtalinga represents the eternal, omnipresence, and Absolute GOD.

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In this vachana he speaks about kindness and how it is related to dharma (religion). “dayavillada òharmavu yävudayya dayavebeku sakalapraëigaraøi dayavedharamada moolavayya kuòala sangayyanantalladollanayya” “Is there religion without kindness? Let there be kindness in everything. Kindness is the backbone to virtuous living. The unkind are unwanted by kudalasangama.”

“Articles needed

In those days of exploitation in the name of the holy scriptures, Basavanna greatly emphasized on kindness. The priestly class was discriminative to the lower classes, treating them badly. For example, the lower classes were deprived of good food, clothing, education, and sometimes even water from local wells. Basavana is frus‐ trated at the way people use religion and hence the trivial question (Is there religion without kindness?) that Basavanna starts off with. Kindness, as he stated in the vachana above, is the “backbone to virtuous living”. Kindness is one of the most valuable qualities that man needs to have. The goal of religion is to worship god and Basavanna is saying that “the unkind are unwanted by kudalasangama” to warn people of the effects of being unkind.

for life do not constitute possessiveness; attachment is possessiveness,”

The expression of bhakti, Basavanna’ s love and devotion to Lord Kudalasangama. He had realized by experi‐ ence that the same God who was present in all cosmos was within him. Filled with such divine bliss, his heart sang: “vacanadalli nämämåta tumbi nayanadalli nimma müruti tumbi manadalli nimma nenahu tumbi kiviyalli nimma kéruti tumbi küòala saìgama devä nimma caraëakamaladoøagänu tumbi”

“My words are filled with you Nectar‐like name My eyes are filled with your image My mind and heart are filled with thoughts of you My ears are filled with the praise of your glory O Lord Kudalasangama Your lotus feet are filled with me.”

He emphasized Bhakti in heart then outer forms of worship or works in the name of lord… “ఉళ*వరు +ాలయ .ాడువరు ా ెౕను .ాడ0 బడవన2ా ఎన4 5ా6ెౕ కంబ, 9ెౕహ+ెౕ 9ెౕగుల, ర+ెౕ ;ెూన4 కళసవ2ా కూడలసంగమ9ెౕ+ా 5ెౕళ2ా , ా<వరక=>వ?ంటు జంగమక=> లB,“

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“My legs are pillars My body itself is the temple My head is the golden tower Please listen 0, Kudalasangama The static has an end But the dynamic has none”

The rich will make temples for Shiva. What shall I, a poor man, do? My legs are pillars, The body the shrine, The head a cupola of gold. Listen, O lord Kudal Sangama deva, Things standing shall fall, But the moving ever shall stay. ?

His Philosophy This work was based on certain noble principles. Some of them are as folIows:

• There is only one God. He has many names. Surrender yourself completely to Him in devotion. • Compassion is the root of all religions. Treat all living beings with kindness. Live for the welfare of all. Do not live for selfish and personal interests.

• Those who are acceptable in this world will be acceptable in the next world too. People should lead a proper life as householders, only then they will be fit for spiritual life. One need not give up the family and become a monk.

“Endowed with conduct and dis-

• No man should be proud thinking 'I give this' or 'I do that'. What a man does he should do not of devotion in

cipline, who

his heart. It should not be for the sake of show or publicity; nor even to win public praise.

practices control

• True devotion and virtuous conduct should be given greater importance than the outward religious formali‐ ties. One should lead a clean and good life both within and without. A pure mind is more important than scrip‐ tures and conventions.

of self, who

• All people should have equal opportunities for religious life. Birth, profession, position or sex should make no

throws out all

difference.

his bondage, he

• One should not eat or drink just to please the tongue. Food and water should be taken as 'Prasada' (the gra‐

attains the eternal place.”

cious gift) of Lord Shiva. Humility is God's love. Never try to show off your power and position; and do not be vain.

• Everyone should take up a fair and honest means of livelihood. No one should beg. Out of the daily earnings one should take only as much as is needed for the maintenance of the family. The rest should be offered, by way of service, to God for the benefit of others. Everyone should set right the crookedness of his mind. Every‐ one should try to rise to the level of Godliness through prayer and meditation. This is the goal of life.

- Mahavira

His practice Basavanna, the minister of a state, himself first followed the great principles of the Anubhava Mantapa and then preached them to others and guided them. One midnight Basavanna, disturbed by some noise, woke up from his sleep. Opening his eyes he saw a burglar attempting to remove the ornaments of his wife who was fast, asleep! Basavanna wished that the thief should not be put to any trouble, so he himself removed the orna‐ ments and gave them to the burglar. For he saw only God even in the thief. Another time the cows of his house were stolen by some thieves. Only the young calves were left behind. They were hungry and crying for their mothers. Basavanna's heart was moved. So immediately he made arrange‐ ments to send the calves to the thieves so that they could be with their mothers. This kind act of Basavanna

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made the thieves feel ashamed and sorry. They reformed themselves and lived honestly thereafter. Thus Basa‐ vanna by his noble influence on several deceitful and cunning fellows changed the course of their lives. Many were his marvelous deeds. He thus emphasized righteous living….

“కళCెౕడ, 5ెూలCెౕడ, హుDయ నుEయలుCెౕడ ముFయCెౕడ, అన HIె అసహ పడCెౕడ తన4 బKLసCెౕడ , ఇNరు హOెయలుCెౕడ ఇ9ె అంతరంగ శుNP, ఇ9ె బQరంగ శుNP ఇ9ె నమ& కూడల సంగమ 9ెవ ెూ0సువ పH. ‐కూడల సంగమ 9ెౕవ......“

“Endowed with conduct and discipline, who practices control of self, who throws out all

“Don't rob, Don't kill, Never ever lie Don't get angry, Don't think negative about others Don't self describe, Don't tease others This is the way of self respect, this is the way to get respected by the world. This is the way of impressing my lord Koodala sangam deva” These teachings were not just words in speeches or books. They were practiced in daily life by all the members of the Anubhava Mantapa. There were men and women of different professions and social ranks among them. Basavanna was a minister; Prabhudeva, a shining spiritual leader; Siddharama a Karmayogi (dedicated to work and service); Channabasavanna, a scholar of spiritual eminence; Akkamahadevi, a fiery ascetic; Machayya, a washerman; Chandayya, a rope maker; Ramanna, a cowherd; Muddayya, a farmer; Remmavve, a weaver; con‐ stable Ramideva, oil miller Kannayya, physician Sanganna, carpenter Basappa, tanner Kakkaiah, cobbler Haralay‐ ya all these were there in the Anubhava Mantapa as brothers and sisters.

his bondage, he attains the eter-

According him both knowledge and devotion (surrender) to god is the only way to liberation….

nal place.”

“Rానద బలNంద అRానద 5ెౕడు ెూౕడయ

- Mahavira

'ెూ ౕ య బలNంద అంధ5ారద 5ెౕడు ెూౕడయ సత ద బలNంద అసత ద 5ెౕడు ెూౕడయ కూడల సంగన శరణర బలNంద ఆత&న అహం5ారద 5ెౕడు ెూౕడయ “

“The power of knowledge destroys ignorance; The power of light dissipates darkness; The power of truth is foe of all untruth; The sharana's experience of god is the sole cure of worldliness;” ‐ Lord Kudala Sangamadeva

The power of God’s name taken with devotion has tremendous power…

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“ ాతక శత5ెూౕTయ ెూరసలు ాల9ె ఒందు వన ామ ? ాల9ె ఒందు హరన ామ ? కూడలసంగమ9ెౕ+ా Fమ& ఉంEIెయ పశువ .ాE9ె2ాW. “ “To wipe off hundreds of crores of sins, isn't one utterance of the name of Shiva enough ? isn't one utterance of the name of Hara enough ? Oh the Divine of Kudalasangama, when You have put Your bull (cow) symbol (on me) !”

He preached and practiced equality of all men…. He had realized the oneness of existence…God…. “ఇవ ారవ ఇవ ారవ ఇవ ారవ ెందు ఎFసNరయ . ఇవ నమ&వ ఇవ నమ&వ, ఇవ నమ&వ ెందు ఎFసయ .

“Endowed with

కూడల సంగమ9ెౕ+ా Fమ& మ ెయ మగ ెందు ఎFసయ .“

conduct and dis-

“Don't make (me) think, "Whose is this man ? Whose is this man ? Whose is this man ?" Make (me) think, "This is our man. This is our man. This is our man." Oh the Deity of Kudala Samgama, make (me) think that "I am a son of Your house."

cipline, who practices control

Thus he brought reformation in common man’s socio‐economic and religious life….and reoriented the goal of life towards ….realizing one’s Divinity.

of self, who throws out all

— Compiled by Atmajyothi Komal

his bondage, he attains the eternal place.” - Mahavira

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How many different names of LORD SRIRAM can you find in this table.... Very Easy....Get set go....! Clue: You can find 13 names Answers on Page 69

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Mahaveer In a place called Kundalagrama in Bihar there lived a King by name Siddhartha and his queen Trishala. On the 13th day in the first fortnight of chaitra (April) a boy baby was born to queen Trishala and he was named Vardha‐ mana, which means one who brought wealth and prosperity. It is believed that when the queen conceived she had very auspicious dreams and there was also overall increase in prosperity and wealth in the kingdom which is why the little one was named as Vardhamana. Vardhamana was an intelligent boy and was also strong and fearless one. Once when he was playing with his friends, a wild elephant came rushing, it was crushing whomsoever came in its ways and people were running helter – skelter to escape from the wrath of the elephant. But Vardhaman stood still and then rushed towards it and holding its trunk and by keeping his foot on its knee he climbed on the back of the elephant, brought it under control. In any dangerous situation he was always calm and courageous, which is why he came to be known as Mahaveer.

‘Don’t be proud if you gain, don’t be sorry if you lose.’ Mahavira

Mahaveer grew up learning everything in art, music, horse riding, swimming, wrestling etc. In whatever he learnt he always excelled in it. People could see his physical as well intellectual growth clearly and were very happy to see their prince. At the same time, he was also practicing meditation and contemplating on many things. During his period, he observed that animals were given as an offering, there was untouchability and there violence and women were not given equal rights. All these disturbed him. He had developed a love for establishing dharma and was not interested in worldly life. He thought that externally he had become Maha‐ veer but internally also he had to have more clarity and overcome all the enemies like anger, greed, attachment etc. At the age of 30, he renounced his kingdom, gave away all his clothing, jewelry, wealth etc. and became a monk. For twelve years he kept meditating, living in a simple way. He respected all living beings – humans, ani‐ mals and plants. He roamed about naked and lived by begging for food. Some people respected him, some mocked at him, and some threw stones at him. But whatever people did for him he just kept quiet. Whatever, be the season or climate he moved around naked without bothering about the external conditions. He did in‐ tense meditations for 12 years and after which he became enlightened – gained the highest wisdom. After enlightenment he started teaching the ways of dharma. His teachings were the five vrathas – 1) Ahimsa – To cause no harm to any living being 2) Sathya – To speak the truth only 3) Astheya – Non stealing 4) Aparigraha – Non Possession or Non attachment 5) Brahmacharya – Chastity. He started a Chathurvarna Sangha which consisted of four groups – Sanyasi, Sanyasini, Grihasta (married man) and grihini (married woman). He also stated that to attain salvation or liberation there must be Samyagdar‐ shana, Samyagjnana and Samyagcharithra. He treated everyone with equality and love. Throughout his life he kept meeting people and told the whole world that liberation is possible to everyone irrespective of caste or creed. He kept preaching Jain philosophy and dharma and at the age of 72 he attained Nirvana.

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JAINISM AND THE TEACHINGS OF MAHAVEERA Introduction: Jainism strives for the realization of the highest perfection of man, which in its original purity is free from all pain, suffering, and the bondage of birth and death.

Literally Jina means a conqueror, that is, one who has conquered the worldly passions like desire, hatred, anger, greed, and pride by one's own personal efforts. Jainism teaches that liberation of the soul (jiva) and a life of spiritual freedom can be achieved through the way a person leads his or her life, i.e. in selflessness and harm‐ lessness and with a concern for our living environment.

Jainism is eternal but from time to time various prophets known as Tirthankar revives its philosophy. About 2600 years ago Bhagwan Mahaveer or Vardhaman (599 to 527 BC), the twenty fourth and the last Tirthankara of this era revived the Jain philosophy preached by his predecessor Bhagwan Parshva (950 to 850 BC) in India. He expanded the code of conducts and implemented daily rites for his followers applicable to his time. The present Jain scriptures reflect only his teachings.

‘Just as a threaded needle (sasutra) is secure from being

Jainism existed before Bhagwan Mahaveer and his teachings were based on those of his predecessors. Thus, unlike Bhagwan Buddha, Mahaveer was more of a reformer and propagator of an existing religious order than the founder of a new faith. He followed the well‐established creed of his predecessor Tirthankara Parshvanath. However, he did reorganize the philosophical tenets to correspond to his times.

lost, in the same way a person given to self study is cannot

The spiritual power and moral grandeur of Mahaveer's teachings impressed the masses. He made religion sim‐ ple and natural, free from elaborate ritual complexities. Lord Mahaveer also preached the gospel of universal love, emphasizing that all living beings, irrespective of their size, shape, and form how spiritually developed or under‐developed, are equal and we should love and respect them.

be lost.’ Mahavira

Mahaveer attracted people from all walks of life, rich and poor, kings and commoners, men and women, princ‐ es and priests, touchable and untouchable. Mahaveer proclaimed that in the matters of spiritual advancement, both men and women are on an equal footing. Many women followed Mahaveer's path and renounced the world in search of ultimate truth and happiness.

The most significant contribution of Jainism(Mahaveera) in the social field was the establishment of social equality among the four classes (Brahman, Kshatriya, Vaishya, and Shudra) including untouchables prevalent in the society. He organized his followers, into a four‐fold order, namely monks (Sadhu), nuns (Sadhvi), laymen (Shravak), and laywomen (Shravika). This order is known as Jain Sangh. There are about six to eight million Jains live almost exclusively in India. About 100,000 Jains live in North America and other countries.

A few centuries after Mahaveer's nirvana, the Jain religious order (Sangha) grew more and more complex. There established two major sects. In the Digambar sect monks wear no cloths, while the Swetambar monks wear white cloths. Fundamental views of both sects on ethics and philosophy are identical. Each major sect has

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many sub‐sects including idol and non‐idol worshiping sects. Later generations saw the introduction of ritualis‐ tic complexities, which almost made Jainism a ritualistic religion.

Today giving charitable donations and one's time for community projects generously is a part of a Jain house‐ holder's obligations. It is this sense of social obligation born out of religious teachings that has led the Jains to found and maintain innumerable schools, colleges, hospitals, clinics, lodging houses, hostels, orphanages, relief and rehabilitation camps for the handicapped, old, sick and disadvantaged as well as hospitals for ailing birds and animals. Wants should be reduced, desires curbed and consumption levels kept within reasonable limits. Using any resource beyond one's needs and misuse of any part of nature is considered a form of theft.

Jain Scriptures Bhagwan Mahaveera's preaching was orally compiled by his immediate disciples in Jain scriptures known as Jain Agam or Agam Sutras, which consist of many texts. These Agam Sutras were not documented in any form but were orally passed on to the future generations. In course of time many of the Agam Sutras have been were memorized and some were modified. About one thousand years later the memorized Agam Sutras were recorded on leafy papers (Tadpatris). Swetambar Jains have accepted these Sutras as an authentic version of Bhagwan Mahaveera's. The Agam Sutras teach great reverence for all forms of life, strict codes of vegetarian‐ ism, asceticism, nonviolence, and opposition to war.

Main Teachings of Jainism and Mahaveera

“Only the one

The Main Teachings of Jainism and Mahaveera can be summarized under the following headings:

who has transcended fear can experience equanimity.” Mahavira

• • • • • • • •

The Trinity Principle The Five Great Vows The Life of Ahimsa(Non‐violence) The Six Universal Substances The Nine Tattwas The Doctrine of Karma The Life of Samayika(Equanimity) Namokar Mantra

The Trinity Principle Jainism lays down a definitive course of practical moral discipline, contemplation of the highest truth, and reori‐ entation of life for attaining ultimate reality or truth. Lord Mahävir and the other Tirthankars have shown the effectiveness of spiritual progress by putting it into the practice in their own lives. The prominent Monk, Umäsväti, around the 1st or 2nd century A.D., reminded us of it again in the very first verse of his Tattvärtha Sutra. It reads: “Samyag‐darshan‐jnän‐chäriträni Mokshamärgah”. Path to liberation (Moksha), consists of the following trinity (Ratna‐Traya):

• Right Perception (Samyag Darshan) ‐ an awareness of reality or truth • Right Knowledge (Samyag Jnän) ‐ impels the person to proper action, • Right Conduct (Samyag Chäritra) ‐ leads him to the attainment of total freedom

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Right Perception means have a total faith in the preachings of Tirthankars (Arihantas or Jain Gods), and their scriptures known as Agams. Right Knowledge means the proper knowledge of the six universal substances and nine principles or tattvas. Right Conduct means taking the five great Vows and following the ethical codes, rules, and disciplines, which a human being is required to pursue for the ultimate freedom This trinity helps us realize our own intrinsic purity. Individually, they are incomplete because they are mutually dependent. Collec‐ tively, the three jewels produce harmony, contentment, and bliss with the progressive march of the soul to higher planes.

The Five Great Vows The supreme ideal of the Jain religion is nonviolence (Ahimsa), equal kindness, and reverence for all forms of life in speech, thought, and action. Above all it is a religion of love and compassion to all living beings.

At the heart of right conduct for Jains lie the five great vows:

“There’s no knowledge without right faith, No conduct is possible without knowledge, Without conduct, there’s no liberation And without liberation, no deliverance.” Mahavira

• • • • •

Nonviolence

(Ahimsa)

Not to cause harm to any living beings

Truthfulness

(Satya)

To speak the harmless truth only

Non‐stealing

(Asteya)

Not to take anything not properly given

Chastity

(Brahmacharya)

Not to indulge in sensual pleasure

Non‐possession

(Aparigraha)

Complete detachment from people, places, and things

Monks and nuns follow these vows strictly and totally, while the common people follow the vows as far as their life styles will permit. These vows cannot be fully implemented without the acceptance of a philosophy of non‐ absolutism (Anekantvad) and the theory of relativity (Syadvad). Anekantavada means multifaceted view points. This leads to the doctrine of syadvada or relativity, which states that truth, is relative to different viewpoints (nayas). What is true from one point of view is open to question from another.

The Life of Ahimsa(Non-violence) "Ahimsa parmo dharmah" (Non‐violence is the supreme religion). The scriptures tell us: "Do not injure, abuse, oppress, enslave, insult, torment, torture or kill any creature or living being." The teaching of ahimsa refers not only to wars and visible physical acts of violence but to violence in the hearts and minds of human beings, their lack of concern and compassion for their fellow humans and for any other living being. In a positive sense ahim‐ sa means caring for and sharing with all living beings, tending, protecting and serving them. It entrails universal friendliness (maitri), universal forgiveness (kshama) and universal fearlessness (abhaya).

The Six Universal Substances Jainism believes that the universe is made from the combination of the six universal substances. All of the six substances are indestructible, imperishable, immortal, eternal and continuously go through countless changes.

• • • •

DIVYA

Soul or Consciousness (Jiva ) ‐ Living substance Matter (Pudgala) ‐ Non living substance Medium of motion (Dharma ) ‐ Nonliving substance Medium of rest (Adharma) ‐ Nonliving substance

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Space ( Akasa) ‐ Nonliving substance

• •

Time (Kal or Samay) ‐ Nonliving substance

Jains believe that time rotates in a cycle, like a wheel moving clockwise with any point on it thereby descending and ascending. Accordingly, the trend in a downward cycle characterized by decline is effectively reversed in the next – upward – cycle.

The Nine Tattwas (Principles) Jains speak of nine fundamentals which sum up the principles of Jainism. The make‐up of the universe:

• • • • • • • • •

“Sow a good thought and reap a good action Sow a good action and reap a good habit

Jiva

Soul or living being (Consciousness) covered by Karma particles.

Ajiva

Non‐living substances

Asrava

Attraction in the soul toward sense objects.

Bandha

Attachment of karmic matter (Karma pudgala) to the soul.

Punya

Good activities of the mind, body, and speech(Virtue)

Papa

Evil activities of the mind, body, and speech (Sin)

Samvara

Stoppage of fresh Karma from attaching into the soul

Nirjara

Exhausting all Karmas before their maturity by rigorous austerities and penance.

Moksha

Total liberation from Karma and attaining eternal bliss, peace and perfection

The ultimate goal of human life is to remove all Karma particles, which are attached to the soul. Then the soul will become pure and liberated. Every living being is covered by karmic matter from the beginning of time. It is the karmic matter that keeps the soul away from realization of its true nature. It is due to Karma one feels pleasure and pain, reincarnates in the different form of life, acquires certain types of physical body, and the duration of life.

Sow a good habit and reap a good

The Doctrine of Karma

character

Mahaveer explained that from eternity, every living being (soul) due to ignorance of his true nature is in the bondage of karmic atoms known as Karma and is also in ignorance about the bondage. We continuously accu‐ mulate new Karma by our vices (anger, ego, deceit, and greed) and by our actions of body, mind and speech. Under the influence of Karma, the soul is habituated to seek pleasures in materialistic belongings and posses‐ sions. This is the deep‐rooted cause of self‐centered violent thoughts, deeds, anger, hatred, greed, and such other vices. This results in further accumulation of Karma. The main purpose of the religion is to remove these Karmas, through self‐knowledge and become liberated soul.

Sow a good character and reap a good destiny.”

Karmas are mainly of two types : Ghati Karma (Dangerous Karma) Jnana‐varaniya, Darasna‐varaniya, Mohaniya, and Antaraya Karmas are called Ghati Karmas (dangerous Karmas) because they obscure the true nature of the soul, which is, perfect knowledge, power, vision and bliss.

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Aghati Karma (Nondangerous Karma) Ayu, Nama, Gotra, and Vedniya Karmas are called Aghati Karmas. They do not obscure the original nature of the soul. However, they associate with the physical body of the soul. When a person destroys all of his Ghati Kar‐ mas, he attains keval‐jnana. At that time he is known as Arihant. However, he continues to live his human life until all his Aghati Karmas are destroyed. He attains liberation only after his death. The doctrine of Karma occupies a significant position in the Jain philosophy. It provides a rational and satisfying explanation to the apparently inexplicable phenomena of birth and death, happiness and misery, inequalities in mental and physical attainments, and of the existence of different species of living beings. It explains that the principle governing the successions of life is Karma. Our actions of body, mind, and speech bind us. One can get rid of Karma and attain liberation by following the path of trinity with samayika (equanimity). The Life of Samayika (Equanimity)

“When the supreme reality is not understood, the study of the scriptures is useless, and study of the scriptures is useless when the supreme reality has been understood.”

- Shankara

The whole frame‐work of Jain religious practise (sadhana) has been built on the foundation of samayika i.e. the practice for equanimity. All the religious tenets are made for it. Acarya Haribhadra maintains that one who ob‐ serves the equanimity (samabhava) will surely attain the emancipation, whether he belongs to Swetambara sect or Digambara sect, whether he is Bauddha or the follower of any other religion. It is said in Jaina religious texts that one who observes hard penance and austerities such as eating once in a month or two as well as one who make the donations of millions of golden coins every day, cannot attain emancipation unless he attains equanimity. It is only through the attainment of equanimity of mind that one can get emancipation or libera‐ tion. Acarya Kunda‐Kund says what is the use of residing in forest, mortification of body, observance of various fasts, study of scriptures and keeping silence etc. to a saint, who is devoid of equanimity. The vectors of attachment and aversion are solely responsible for the disturbance of mental equanimity and so the practice to attain equanimity depends on the eradication of attachment and aversion. Equanimity needs proper. Understanding of real nature of one's own self as well as of others, and also without meditation and self‐awareness no one can attain the equanimity of mind No one has attained Moksha and no one will at‐ tain Moksha without the practice of Sämäyika. Sämäyika is the essence of Tirthankar’s teachings. One has to practice Sämäyika to attain the right perception, the right knowledge and the right conduct.

Panch Parameshthi An individual, in his conduct can be guided by the examples of five benevolent personalities (panch parameshthi). They are:

• • • • •

Supreme human beings

‐ Arihants

Pure or perfect souls

‐ Siddhas

Master teachers

‐ Acharyas

Scholarly monks

‐ Upadhyayas

Ascetics (monks)

‐ Sadhus

Arihantas are human beings who have realized perfect vision, knowledge, power, and bliss. They have preached the religion principles, philosophy of life, and the path of liberation. At the end of their human life they will be totally liberated and will become siddhas. Arihantas are given first preference in namokar mantra because with‐ out them one cannot know or become a siddha. Siddhas are souls that are completely free from karmic bond‐ age and have attained liberation.

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Jain stories Ilächikumar In ancient times, there lived a businessman named Dhandatta in a town named Ilavardhan. His wife Ilächi gave birth to a very lovable and handsome boy. Being the only son, the parents deliberately kept him nameless as was a custom in those days. As a son of Ilächi, he came to be known as Ilächiputra. He was reared with loving care and attention in the midst of luxuries. In due course, he grew to be a handsome youth and as such started being called Ilächikumar. His parents were now eager to have him get married. Being the only son in a well‐to‐ do family, many people were interested in having their daughters marry Ilächikumar. His parents prepared a list of selected names and asked Ilächikumar to choose the one that he liked the most. However, Ilächikumar could not make a selection.

“When the force of the desire for the Truth blossoms, selfish desires wither away, just like darkness vanishes before the radiance of the light of dawn.”

- Shankara

One day a party of acrobats came to the town. In those days there were no stadiums where acrobats could play. They had to show their skills on the open streets. Beating drums in a token of their arrival, acrobats plant‐ ed poles in an open area off the main street and connected them with ropes. Many people assembled there to watch the show. The acrobats ascended the pole one after another and started demonstrating their skill by playing on the rope. They were walking and jumping over the high rope. People were very fascinated by the performance. Ilächikumar also had come there to watch the show. While watching the performance of the ac‐ robats his attention was drawn to the young girl of the acrobat chief . She looked very beautiful and was danc‐ ing very gracefully to the tune of the drums with ringing jingle bells on her feet. Ilächikumar was so mesmerized by her beauty and charm that he could not move his eyes from her. At the end of the show, the acrobats came down the rope and started collecting money from the people who had assembled for the show. People were very pleased with the performance and paid handsomely. Thus collecting a goodly amount of money, the acro‐ bats left the place and everyone went home. Ilächikumar also had to go home. He was however so fascinated by the girl that he remained absorbed with thoughts about her and could not think of anything else. At lunchtime, his parents called him to join them. There too, he remained silent and finished lunch without uttering a single word. His parents had never seen him so serious and wondered about his absent‐mindedness. His fa‐ ther asked him about the reason for his seriousness but he kept quiet. After the father left, the mother lovingly asked him to speak about whatever was on his mind. Ilächikumar said that it was no use telling her about it. As she repeatedly asked him, he finally replied that his heart was attracted to the acrobat girl and he wanted to marry her. His mother was taken aback to hear that. She said that she could get him very beautiful and lovable girls from well‐to‐do families and asked him to forget the wretched acrobat girl. He replied that no other girl would attract him and he wanted to marry only that girl. Realizing the firmness of his mind, the mother told her husband about their son’s intentions. Dhandatta was shocked to hear this. He tried to dissuade the son from his intention but Ilächikumar remained firm. Dhandatta was a sensible man. He could see that Ilächikumar would not be at peaceful without that girl. He did not want to lose his son for the sake of prestige. He therefore called the chief of acrobats and requested him to give his daughter in marriage to Ilächikumar. The acrobat, however, said that he could not do that because he was bound by the convention of his tribe. Dhandatta thought that he might be looking for money for the girl. He therefore offered to give as much wealth as the acrobat wanted for agreeing to marry his daughter to his son. The acrobat however declined his offer and replied that he could not break the convention. Dhandatta then asked him about his tribal convention. The acrobat said that he could give his daughter only to the person who could win an award from a royal court by pleasing the king with his acrobatic skill and would give dinner to his community from the prize money. Dhandatta was disappointed to hear that because it was apparently impossible for his son to fulfill that condi‐

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tion. He explained to his wife what had happened. She called her son and said that the girl would marry only to an expert acrobat and asked him to forget her.

“As gold purified in a furnace loses its impurities and achieves its own true nature, the mind gets rid of the impurities of the attributes of delusion, passion and purity through meditation and attains Reality.”

- Shankara

Ilächikumar did not give any reply. He however could not change his mind. He felt that he would not be able to survive without the girl and was willing to make any sacrifice for her. He was even prepared to learn acrobatic skills for that purpose. His parents were baffled by his silence but thought that he would come to his senses in due course. They felt confident that Ilächikumar could never become an expert acrobat. As Ilächiku‐ mar continued to remain absent minded, they tried to divert his mind. All their efforts failed and Ilächikumar stayed bent upon getting that girl somehow. When the acrobat group decided to leave Ilavardhan, Ilächikumar secretly slipped out of his home and left town along with them. He discarded his fancy clothes and donned the coarse clothes of the acrobats. He started learning their skill. He was smart and used all his diligence to learn acrobatics. The girl fell in love with him and helped him in all possible ways to learn the skill. With her help, he easily mastered the skill and soon became an expert acrobat. When the group reached the city of Benätat, he requested the father of the girl to organize a show at the royal court there. Thereafter, the chief went to the king and requested him to watch the performance of the young acrobat and to award a suitable prize, if it was thought fit. The king agreed and accordingly the acrobats fixed the poles in the compound of the royal palace where the officers of the state and elite of the city were invited to watch the performance. The king occupied his seat in the balcony of the palace. Bowing to him, Ilächikumar went over the pole and then jumping onto the rope, he started displaying his acrobatic skill. He walked on the rope with ease and grace. He also performed risky jumps and somersaults. It was a superb performance. No one had ever watched such acrobatic feats. Every one was highly fascinated by his skill. Ilächikumar felt gratified by the appreciation of the people. He thought that it was enough to please the king as well He came down and bowed to the king again and requested an appropriate award. However, the king was more fascinated with the young girl than the performance. He thought that he could easily gain her if he somehow got rid of the acrobat. He therefore pretended that his mind was occupied with the problems of the state and he could not give attention to the performance. He requested Ilächikumar to show his skill again. Accordingly, Ilächikumar got on the rope again and displayed his skill. At the end of that show the king pretended to be drowsy and asked him to do the performance again. Ilächikumar could not be‐ lieve it. He suspected that there was something wrong somewhere. However, since he was keen to gain his long cherished goal of marrying the girl, he decided to try again. He again started the ropewalk, which to him was as easy as walking on the ground. He triumphantly looked around. From that height he noticed that a beau‐ tiful woman was offering sweet food to a monk a little distance away. She was in the prime of her youth and was very attractive and highly graceful. Ilächikumar was surprised to observe that the monk was not even looking at her. He was amazed to see that while he himself was hankering for the acrobat girl, the monk remained totally unaffected in the presence of the lovely woman. He was struck by the detachment of the monk. He compared the girl of his choice with that woman. The acrobat girl was no doubt attractive but the woman was far more attractive. What was the force that kept the monk aloof in the presence of that woman? In addition, while remaining aloof, happiness was evident on his face! This detachment of the monk raised a quick train of thoughts in the mind of Ilächikumar. "How come I do not get detached even though I have been repeatedly asked by the king to show the performance!" He recalled the excuses of the king for making him perform on the rope again and again. He suspected that the king was in all probability attracted to the girl and was waiting for him to fall from the rope. "In that case I will never secure the girl for whom I have abandoned my home and my parents.” The happiness

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that he was looking for was an illusion. At home, he had been somewhat exposed to religious principles. He had learned about the soul within the body and its immense capabilities. He realized that his achievements as an acrobat must have been due to that inner capability. That monk could remain unaffected because he remained tuned to his soul and stayed vigilant about the pit‐ falls. "As an acrobat I also have to remain constantly vigilant because the slightest unawareness on my part can result in a fall from the high rope and result in my death. Why then should I not use the same vigilance for the sake of spiritual uplift?"

“Give up identification with this mass of flesh as well as with what thinks it a mass. Both are intellectual imaginations. Recognise your true self as undifferentiated awareness, unaffected by time, past, present or future, and enter Peace.”

— Shankara

He had treaded a long path of spiritual pursuit in an earlier life. The impact of that achievement was lying sub‐ dued within waiting for an opportunity to manifest itself. The sight of the monk provided the needed catalyst. He became fully awakened realizing that he was the soul and all the other situations were simply illusory. While on the rope, he dwelt deep into his Self and attained omniscience. Then he quietly climbed down and bid fare‐ well to everyone as he left the place. Key Message: The focus of this story is on the principle of detachment. Attachment to materialistic things, people or feelings often times causes miseries to others and to us. We should strive to minimize our attachment to the outer world (i.e. detach ourselves) and focus on our inner self. Attachment is an obstacle to the path of self‐ realization. A Sädhu’s detachment towards a woman guided Ilächikumar onto a right path. Andanbälä Once upon a time, there was a beautiful princess named Vasumati. She was the daughter of king Dadhivähan and queen Dhärini of the city of Champapuri. One day a war broke out between King Dadhivähan and the king of nearby Kaushambi. King Dadhivähan was defeated in the war and so he had to run away in des‐ pair. When princess Vasumati and queen Dhärini learned that they had lost the war, they also decided to es‐ cape. While they were running away from town a soldier from the enemy's army spotted and captured them. Princess Vasumati and her mother were scared. They didn't know what the soldier would do to them. He told the queen that he would marry her, and that he would sell Vasumati. Upon hearing this, the queen went into shock and died. The soldier immediately felt sorry for his remarks and decided not to make any more com‐ ments. He took Vasumati to Kaushambi to sell her. When it was Vasumati's turn to be sold in the slave market, a merchant named Dhanavah happened to be passing by. He saw Vasumati being sold and felt that she wasn't an ordinary girl. He thought she might have been separated from her parents and if she were sold as a slave, what would be her fate? Therefore, out of compassion Dhanavah bought Vasumati, and took her to his home. On the way home he asked her, "Who are you? What happened to your parents? Please don't be afraid of me. I will treat you as my daughter.” Vasumati didn't reply. When they reached home, the merchant told his wife, Moola, about Vasumati. "My dear," he said, "I have brought this girl home. She has not said anything about her past. Please treat her like our daughter.” Vasumati was relieved. She thanked the merchant and his wife with respect. The merchant's family was very happy with her. They named her Chandanbälä, since she would not tell anyone her real name. While staying at the merchant's house, Chandanbälä's attitude was like that of a daughter. This made the mer‐ chant very happy. Moola, on the other hand, was wondering what her husband would do with Chandanbälä. She thought that he would marry her because of her beauty. Therefore, Moola was never comfortable with the idea of having Chandanbälä around. One day, when the merchant came home from his shop, the servant who usually washed his feet was not there. Chandanbälä noticed this and was delighted to have a chance to wash his feet for all the fatherly love he had

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given her. While she was busy washing the merchant's feet, her hair slipped out of the hairpin. The merchant saw this and felt that her hair might get dirty. So he lifted her hair and clipped it on the back of her head. Moola saw all this and was outraged. She felt that her doubts about Chandanbälä were true. Moola decided to get rid of Chandanbälä as soon as possible. When Dhanavah went on a three‐day business trip his wife used this opportunity to get rid of Chandanbälä. Right away she called a barber to shave all of Chandanbälä's beautiful hair. Then she tied Chandanbälä's legs with heavy shackles and locked her in a room away from the main area of the house. She told all the servants not to tell Dhanavah where Chandanbälä was or she would do the same to them.

“Do not look at anybody in terms of friend or foe, brother or cousin; do not fritter away your mental energies in thoughts of friendship or enmity. Seeking the Self everywhere, be amiable and equalminded towards all, treating all alike.” - Shankara

Then Moola left to go to her parent’s house. When Dhanavah returned from his trip he did not see either Moola or Chandanbälä. He asked the servants about them. The servants told him that Moola was at her parent's house, but they did not tell him where Chandanbälä was because they were scared of Moola. He asked the serv‐ ants in a worried tone, "Where is my daughter Chandanbälä? You better speak up and tell the truth. I will fire you all if you don’t tell me the truth.” Still nobody said a word. He was very upset and didn't know what to do. After a few minutes an older servant thought, "I am an old woman and will soon die anyway. What is the worst thing Moola can do to me?” So out of compassion for Chandanbälä and sympathy for the merchant she told him all about what Moola did to Chandanbälä. She took the merchant to the room where Chandanbälä was locked up. Dhanavah unlocked the door and saw Chandanbälä. He was shocked when he saw her. He told Chandanbälä, "My dear daughter, I will get you out of here. You must be hungry. Let me find some food for you.” He went to the kitchen to find food for her. He found that there was no food left except for some boiled lentils in a pan. The merchant decided to feed her that for the time being. So, he took them to Chandanbälä. He told her that he was going to get a black‐ smith to cut off the heavy shackles and so he left. Chandanbälä was thinking about how her life had changed. She started wondering how fate can change the life from rich to almost helpless. Chandanbälä then thought of offering some lentils to a pious person before eat‐ ing. She got up, walked to the door, and stood there with one foot outside and one inside. To her surprise, she saw Lord Mahävir walking towards her. She said, "Oh revered Lord, please accept this food which is suitable for you.” However, Lord Mahävir had taken a vow to fast until a person who met certain conditions offered him food. Some of his conditions were: 1) The person offering food should be a princess 2) She should be baldheaded 3) She should be in shackles 4) She should offer boiled lentils, with one foot inside the house and other outside 5) She should be in tears Therefore, Lord Mahävir looked at her and noticed that one of his pre‐decided conditions was still missing. She met all conditions except the tears in her eyes and therefore, Lord Mahävir walked away. Chandanbälä was very sad that Lord Mahävir did not accept alms from her and started crying. Tears started running down her face. Crying, she again requested Lord Mahävir to accept the alms. Lord Mahävir saw the tears in her eyes and came back to accept the food knowing that all his conditions were met. Chandanbälä now offered the lentils in Lord Mahävir’s hand and was very happy. As Lord Mahävir had fasted for five months and twenty‐five days, heavenly Gods celebrated the end of Lord Mahävir’s fast. By their magical power, Chandanbälä's shackles were broken, her hair grew back, and she was again dressed as a princess. The loud music and a celebration drew the attention of king Shatanik. He came to this place with his family, ministers, and other people. Sampul, a servant from the original kingdom, recognized

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Chandanbälä. He walked towards her, bowed and, broke out in tears. King Shatanik asked, "Why are you cry‐ ing?” Sampul replied, "My Lord, this is Vasumati, the princess of Champapuri, daughter of king Dadhivähan and queen Dhärini.” The king and queen now recognized her and invited her to live with them. Later, when Lord Mahävir attained Kevaljnän, the perfect knowledge, he reestablished the four‐fold order of Jain Sangh (community). At that time, Chandanbälä took Dikshä and became the first nun (Sädhvi). She became the head nun of the Jain order. Later on she attained Kevaljnän and liberation from the misery of the birth, life and death cycle.

“Abandoning the concerns of the world, abandoning concern about the body, and abandoning even concern about scriptures, see to the removal of wrong assumptions about yourself.”

- Shankara

Key Message: We can learn from a number of behaviors that are cited in this story. Moola’s heart was blinded by jealously and therefore did not understand Chandanbälä’s plight or the role of a mother and the compassion of a father. This led her to do terrible things resulting in bad karma. This depicts the destructive power of jealously and why we should avoid it. Next, the self‐less old servant who told Dhanavah about what had occurred, did this out of com‐ passion and risked her own demise with Moola. This good karma will bind to her soul as Punya and demon‐ strates the principles of Jainism. Similarly, Dhanavah’s compassion and treatment of Chandanbälä supports the proper role of a father and the willingness to help an orphan. Lastly, Chandanbälä’s offering of food to Lord Mahävir despite her own pitiful situation is very self‐less and comes from the heart. Following the principles of Jainism ultimately led Chandanbälä to the path of liberation. Aimuttä Muni Once upon a time in the streets of Polaspur, a six‐year‐old child named Aimuttä was playing with some friends. He was the son of King Vijay and Queen Shrimati. While playing, he saw a monk. The monk’s name was Gautam‐swämi, who was bare‐foot and bald. He was out getting alms (food). Aimuttä ran to him and invited him to come to his palace to get food. This would make his mother and him happy. Gautam‐ swämi agreed and they went to the palace. Aimuttä's mother, Queen Shrimati, was standing on the balcony overlook‐ ing the garden. She saw Gautam‐swämi and Aimuttä coming to her palace. She was very happy and came down to receive Gautam‐swämi. She welcomed him with full devotion and said, "Matthaena Vandämi (my salutation to you).” She introduced Gautam‐swämi, a staunch disciple of Lord Mahävir, to Aimuttä. She asked Aimuttä to go and get his favorite food to offer Gautam‐swämi. Aimuttä brought Ladoos (sweets) and started putting them in a pot even though Gautam‐swämi said he didn't need that many. Aimuttä was very happy to be offering food to the monk. As Gautam‐swämi started to leave, Aimuttä said, "Your bag is heavy, let me carry it for you." Gautam‐swämi said, "Aimuttä, I cannot give it to you because it can only be carried by those who have taken Dikshä." Aimuttä asked, "What is Dikshä?" Gautam‐swämi explained to him that when someone takes a vow of Dikshä, he re‐ nounces the worldly life, his house, family, and all other social and economical ties. Then he becomes a monk. People take Dikshä to avoid the accumulation of bad karma. In normal every day living, people are involved in various activities all of the time which causes them to accumulate karmas. On the other hand, a monk does not do those things. Thus, monks and nuns can avoid most of the activities of householders and avoid accumulating these karmas. Aimuttä became curious and asked, "Gurudev, you do not do sins! But don't you need to eat? Don't you need a place to live? All these activities cause sins (i.e. pap karmas)." Gautam‐swämi was pleased with the child's interest to learn more. So he explained, "We take food but we do not accept food which is made espe‐ cially for us. We stay in a place but we do not own it and we do not stay there for more than a few days. We do not keep money and we do not take part in business or any organizations. Thus, as a monk, we do not do any activity that causes sins. Aimuttä said, "Gurudev, in that case I want to take Dikshä." Aimuttä and Gautam‐

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swämi walked to a place where Lord Mahävir was giving a sermon. Aimuttä joined others to listen to his teach‐ ings. In that sermon Aimuttä learned what life is all about and what one can do if he or she wants to be relieved of worldly sufferings. Aimuttä expressed his desire to accept Dikshä to Lord Mahävir. Lord Mahävir said, "We can not give you Dikshä without your parents' permission.” Aimuttä replied, "That is easy. I will go home to get their permission and come back." Therefore Aimuttä went home. He told his mother, "Mom, I want to take Dikshä. Remember that you used to say that our social life is full of violence and causes sins? Gautam‐swämi and Lord Mahävir also said the same. I want to be free of sins. Therefore, please give me permission to take Dikshä."

“Liberation is achieved not by observances or by analysis, nor by deeds or learning, but only by the realisation of one's oneness with God, and by no other means.”

- Shankara

Aimuttä's mother was surprised by his words. She was happy in her mind for his fear of sins and his desire to take Dikshä because she was also a religious woman. However, she wanted to be sure that Aimuttä understood what "taking Dikshä" meant. So she said, "My son, to take Dikshä is not a joke. It is a very hard and disciplined life. You will not have a mother or father to take care of you. How will you be able to handle such suffering?" Aimuttä said, "Mother, this social life also has a lot of suffering. At least we know that as a monk the suffering will help destroy karmas and lead to salvation." His mother was very happy to hear this. However, she wanted to test Aimuttä’s determination some more. She said, "Son, why are you in such a hurry? Wait for some period of time. You need to take care of us when we get old and you will have your own family too." Aimuttä said, "Mother, I learned from Lord Mahävir that no one is young and no one is old. I also learned that no one knows what is going to happen tomorrow. No one knows who will die first or last. So why wait and miss the opportunity which is available to me today?” His mother was very happy that her son fully understood what Dikshä meant and what his desire was. She said, "Congratulations my son. I am very proud of you. You will be a good monk. Do not forget that your goal is to attain salvation and be sure to observe ahimsa (nonviolence) throughout your life. I give you permission to take Dikshä." Aimuttä said, "Thank you, Mother. I will remember your advice." Aimuttä's mother blessed him and wished him success in his new life. She also helped him get permission from his father, King Vijay. A few days later he took Dikshä and became a monk called "Bälmuni (young monk) Aimuttä." One day while returning from the outside, Bälmuni Aimuttä saw some children playing with a paper boat in a water puddle. He became excited about playing and forgot that as a monk he could not play with water. He ran towards the kids and asked if he could play with them. The kids became excited about a monk asking to play with them and said "Yes.” He took the lid off the pot he had and started playing with it as if it were a boat. He said, "Look, my boat is also sailing.” Meanwhile other monks came there and saw him playing with water. They said, "Bälmuni, what are you doing? Did you forget that as a monk you can not play with water? By playing with water, we cause harm to many water bodied souls. We have all taken a vow not to hurt any living being. This is very bad. You have violated your vow and accumulated sins." Bälmuni Aimuttä realized his mistake. He immediately started repenting, "Oh! What have I done? I promised my mother that I would not do any sinful activity. How sinful I am? How nice these monks are to re‐ mind me of my mistake! What would have happened if these monks had not seen me?” He was truly regretful for what he did. He left with the other monks. Every monk has to recite the Iriyävahiyam Sutra after they return to their place from outside. Therefore, Bälmuni also recited this sutra. When he came to the part, "Pänakkamne, Beeyakkamne, Hariyakkamane, Osäuttinga Panag‐Daga‐Matti, (if I have hurt any living beings of water, green grass, and clay, then I am asking for forgiveness)" his repentance had no bound. He was very sorry for what he had done. He began thinking, "What did I do? I have hurt so many living beings. How can I be free of these sins?

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How will I face Lord Mahävir? Oh living beings, I have caused harm to you. Please forgive me of my sins. I will never commit these sins again.” Because of his sincere repentance, all of his bad karmas were destroyed and he attained Kevaljnän (omniscience or perfect knowledge). He became Kevali.

“Surrender yourself to the Lotus Feet of the Teacher; with your senses and mind disciplined, and freed from the shackles of Samsara you will behold the Lord who is seat-

After this, Kevali Aimuttä Muni went to Lord Mahävir’s assembly and started walking towards other Kevalis. Some senior Munis noticed this and told him, "Oh, Aimuttä!! Where are you going? That is the place for Kevalis to sit. Go over there where the other monks are sitting." Lord Mahävir interrupted them and said, "Monks, you should not insult a Kevali. Aimuttä Muni is no ordinary monk now. While reciting Iriyävahiyam Sutra, he de‐ stroyed all of his Ghäti (destructive) karmas, and became a Kevali." The monks realized their mistakes, bowed down to him and thought, "There is no age barrier to be a Kevali." At his death Bälmuni Aimuttä attained liberation. Key Message: The pursuit and understanding of Jainism has no age limit but is rather driven by one’s own true faith, understanding, and the passion to learn the principles of Jainism. All of us make mistakes which cause bad kar‐ mas. Mistakes can be intentional or unintentional. It is possible that karmas which result from unintentional mistakes can be eliminated by true and sincere repentance. One should not intentionally make a mistake knowing that they plan to repent later. Such repentance will be in vain since it is not true or sincere. Mairavati A long time ago in the city of Kshitipratisthit, there was a king named Ritumardan. His wife, Madanarekha, was a very devoted and religious queen. She gave birth to a baby girl and she named her Mairavati. The princess was beautiful and bright. As she grew older the king arranged for her general education while the queen took care of her spiritual teachings. One day, when the court was in session, the queen asked Mairavati to attend court. She was dressed in her finest robe and jewelry. Her father, Ritumardan, had her sit on the throne with him. The king asked his courtiers, "Does anyone in this world have as much wealth as I do?"

ed in your heart.”

- Shankara.

The courtiers answered, "Your Majesty, we can not even think of that much wealth even in a dream, let alone having it. Nobody else in this world has as much wealth as you do." The princess disagreed and said, "There may be many other kings who have in their possession equal or more treasures. We should not brag about what we have.” The king overlooked this comment. He asked another question, "By whose grace are you all happy? The courtiers replied, "By your grace, Your Majesty. There is no doubt about it." The princess again disagreed. She said, "What is wrong with you all? You do not have to flatter him. You know what we receive is due to our own karmas. Father, if you think you can make everyone happy then why don't you make everybody happy on the same level as yours? That is impossible and what is happening is nothing but the result of everybody's own karmas." The king became outraged and shouted, "Crazy girl! Why are you talking to me like this? Who taught you such things? You know that I can make a poor man rich or a rich man poor. If you agree with me I will have you marry a prince, but if you disagree I will have you marry a poor guy and then you will see how your karmas work." The princess replied calmly to her father, "You are mistaken.” She continued, "If I do not have good karmas in my favor then even the best of the grooms chosen for me can turn into a beggar. We should not brag as if we can do anything and everything." The king was very upset. He ordered his guards, "Go and find the poorest, the meanest, and the ugliest man, and I will have her marry him. I want to see how her karmas save her." The princess stayed calm. The king's men found a leper and brought him to the court. His ears were rotten, his nose flat, and his fingers were

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“Childhood skips off on sport and play. Youth flies off in pursuits of love-making. As one grows older he is drowned in worry about the security and future of his wife and children. One's whole life

oozing pus all over the place. The king was very happy with their choice. He told the princess, "Defiant girl! It is my order that you marry him." The princess married him without any hesitation. She slowly got down and ac‐ cepted this man as her husband. Everybody in the court was stunned. The king was satisfied with his actions. The princess was asked to remove her precious clothes and jewelry and was ordered to leave the city. The prin‐ cess and her husband left the city. The princess was as happy as ever . She never regretted what she had told her father. She had full faith in her religious belief. She and her husband walked the whole day and later in the evening they took shelter in a tem‐ ple. The leper was very moved by her. He told her, "I know that what your father did was not right and it is not easy for a royal girl to marry a leper. You should disregard our marriage and marry another man of your choice.” The princess told him, "Why are you talking to me like this? I have accepted you as my husband and I am happy with my choice.” She continued, "Wealth, health, beauty and comfort or discomfort are all the result of our karma. We should not feel happy or unhappy by that. The karmas change and their results change. So, let us not worry about that." The leper was very impressed by her reply and started to admire the princess. He thought, "What a noble wom‐ an! How strong her religious beliefs are! " As the sun set, the leper fell asleep. The princess was still awake do‐ ing prayer. She noticed an old woman accompanied by a young man approaching them. The old woman told the princess, "I know what happened to you. I did not like your father's behavior and I have come to help you. I have brought with me a young man who is handsome and you should leave that leper and marry this young man. You will be happy with him."

gets spent in some kind of worry or other. And at no stage does man find time to lift his thoughts to God.”

- Shankara.

The princess told the old woman, "Madam, I am married to this man by my own wish and with the consent of my father and I am not backing out. A woman marries only once. He may be a leper but for me he is the king of kings, my king." The old woman became angry and said, "If you take my advice you will be happy, otherwise I will kill you.” The princess started uttering the Namokär Mantra. At once, a miracle happened. There was neither the leper nor the old woman. Instead, a divine person stood in front of her. The leper had turned into Manikchand, and he said, "I am Manikchand, the king of the city named Manipur on the Vaitädhya hill. Once I heard someone say, "Crows are black everywhere, Parrots are always green, Happy are happy everywhere, Misery, the wretched are in!" So, I decided to test this. Therefore I changed myself into a leper to find this out. The king's men picked me up. You proved that a real happy person could be happy in any situation. You are truly honorable and praiseworthy. How lucky I am to have you as my wife and my queen." The princess did not know if this was a dream or if it was for real. She stood confident in her belief that purity always shines. The princess showed her gratefulness to the divine person, her husband, and accepted that this also happened because of her karma. They lived happily ever after. Key Message: There are a number of key themes implied in this story. First is that happiness or misery is a state of mind re‐ gardless of the situation that one is in. If you think you are miserable, then you will be miserable. So many peo‐

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“An illness is not cured just by pronouncing the name of the medicine without drinking it, and you will not be liberated by just pronouncing the word God without direct experience.”

- Shankara.

ple are unhappy today even though they have luxuries, love, health, and freedom that many less fortunate peo‐ ple only dream of. This is why many people with less material wealth enjoy more happiness and lead more meaningful lives than the well‐to‐do. Full faith in the theory of karma is essential to a state of contentment and happiness. The second, key message is that of faithfulness to one’s spouse. The princess’s belief and commit‐ ment to the institution of marriage is admirable. The message is that we as human beings should respect our spouses and stay committed to them until death.

Ramanuja In a place called Sriperambudur there were a Brahmin couple named Kesava Perumal and his wife Kantimati, they didn’t have a child so they performed a fire sacrifice and soon after it they got a son whom they named as Illaya Perumal, he was named so because of the tejas in the little one face. Illaya Perumal was a very intelligent boy and was very good in learning and his companion was his cousin Govinda. As the child grew the parents thought that he must be sent to Kanchi for further studies, but not before his mar‐ riage. At the age of sixteen or seventeen Illaya Perumal got married to Rakshakaambal, but soon he lost his fa‐ ther. Later they shifted to Kanchi and his cousin Govinda accompanied them and they became the pupil of a renowned teacher by name Yadava Prakasha. Illaya Perumal‘s deep question to his teacher made Yadava Prakasha quite uneasy. Hence the teacher decided to kill him and decided on a plan. Illaya Perumal’s cousin Govinda who came to know of the plan decided to rescue him and when they were on the way to the pilgrimage, Govinda informed him and asked him to go away from there. At first Illaya Perumal couldn’t accept it but when Govinda firmly insist‐ ed he agreed and went back to Kanchi. On the way back he lost his way but was guided by the Lord himself who came in the form of a hunter. In the meantime when the teacher couldn’t find Illaya Perumal , he thought that perhaps he was killed by some wild animals and returned back to Kanchi only to find him there alive, so in order to avoid any further confusion he asked him to return back and resume his studies. The teacher felt quite ashamed when he saw Illaya returning back without any sort of resentment. Once when the daughter of a chieftain was possessed with an evil spirit, Yadava was asked to help the daughter, but it was only due to Illaya Perumal that the daughter of the chieftain could come to normalcy. This made Yadava lose his temper and threw him out of his ashram and this made Illaya Perumal education remain incomplete. He didn’t know where to go to complete his education. Then a family friend asked him to take the Lord Varadaraja as his guide, so he went there and started doing his services. One day he heard a devotee singing beautiful verses, when he went and enquired about who composed it, he said that his name was Mahapurna and the verses he was singing was composed by his master Yamunacharya and also invited him to meet his master. Illaya Perumal was very eager to meet Yamunacharya and hence went to Srirangam, but by the time he reached there, the master had already departed from the world. When he went to see the master he saw that the three fingers of the right hand was folded, and enquired about it. He then prom‐ ised in front of the body of the master that he would propagate the path of devotion to God and write commen‐ tary on Brahma sutra to pay off the debts of the great sage Veda Vyasa, as soon as he had made this promise the fingers of the master straightened and he returned back to Kanchi. He was still contemplating on how to do his further studies when a person came and told him to go to Mahapurna and do his further studies because it was the will of the Lord Vardaraja. He left for Srirangam and did his further studies under Mahapurna and after completion he returned back to Kanchi. In front of Lord Vardaraja he took sanyas and was named as Ramanuja.

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“Only he who is free from the terrible hankering after the senses which is so hard to overcome is fit for liberation, and noone else, not even if he is an expert in the six branches of scripture.”

- Shankara.

Ramanuja’s fame spread far and wide and also had lot of devotees among whom Dasharathi and Kuresha were the important ones. Later Yadava Prakasha and Govinda also became his disciple. Once people from Srirangam came to invite Ramanuja to settle down in Srirangam but people from Kanchi refused to send Ramanuja. Ranga Perumal who was a great musician sang beautiful devotional songs which touched the heart of all the people and the chief priest came and asked him what he would like as a reward. Ranga Perumal said that he doesn’t want anything but to allow Ramanuja to settle down in Srirangam. The priest and the people had to allow Ra‐ manuja to go to Srirangam. In spite of having read so many scriptures he didn’t know the way to liberation when, Mahapurna asked him to go to Gosti Purna and seek his guidance. When Gosti Purna asked him to prom‐ ise him to keep it a secret, Ramanuja accepted but soon after he got the mantra he went out and called all the people and told them the mantra of liberation. Gosti Purna got very angry but Ramanuja told him that he is prepared to go to hell if so many people are going to benefit by this mantra. This made Gosti Purna smile and be happy. Once Ramanuja saw a king’s guard Dhanurdasa giving too much attention to his wife in a public place so he went and pointed out to him that there is a greater beauty then his wife and showed him Lord Ranganatha. Seeing Lord Ranganatha Dhanurdasa found a new kind of joy and both he and his wife became the disciples of Ramanuja. But his other disciples couldn’t accept it since Dhanurdasa belonged to a low caste. Ramanuja decid‐ ed to teach them a lesson; he hid their clothes so when they came back from the bath they found that their clothes were missing and went to complain to Ramanuja. Ramanuja told them that since they suspect Dhanurdasa, he told them that when he keeps Dhanurdasa in a conversation they can go to Dhanurdasa house and steal his wife ornaments and in that way they can take re‐ venge. Accordingly the disciples stole some of the ornaments but ran off when they saw some movements. Back in the ashram Ramanuja asked his disciples to follow Dhanurdasa and listen to the couple conversation. They were ashamed on listening to the conversation because the wife was telling that she had turned over her body just to facilitate the poor Brahmins to remove the rest of the ornaments and there was Dhanurdasa scold‐ ing her and pointing out to her of her attachment of “I”. Ramanuja pointed out that Dhanurdasa was one who had given up all attachment and just to make his disciples understand this he had stolen the clothes and hidden it. Later he decided it was time to fulfill the promise given to Yamunacharya to write a commentary on Brahma sutra, so he left for Kashmir to study the commentary written by Bodhayana. But the Scholars over there re‐ fused to give him and hence Ramanuja approached the King and with his strong arguments convinced him. But while returning back the people again took it back by force. But Kuresha assured the acharya that he had read the whole book during the night and had memorized it and will be able to make copy of it. Back at Srirangam Kuresha made a copy of it and based on it Ramanuja wrote Sri Bhashya. He also wrote many other commentary on Upanishad, Bhagavad Gita etc. He had to leave srirangam since the king started persecuting the Srivishna‐ vas, but was welcomed in Karnataka and the king also became his disciple. Ramanuja spread his philosophy all over Karnataka and constructed a temple in Melkote. Here he gave the lower caste people the right to enter the temple. Later he was again invited in Srirangam so he went back to Srirangam and did service till the age of 120 years, a ripe old age to live.

— Contributed by Atmajyothi Mamatha

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Ramanuja - By Sri Swami Sivananda In the year 1017 A.D., Ramanuja was born in the village of Perumbudur, about twenty‐five miles west of Madras. His father was Kesava Somayaji and his mother was Kantimathi, a very pious and virtuous lady. Ramanuja's Tamil name was Ilaya Perumal. Quite early in life, Ramanuja lost his father. Then he came to Kancheepuram to prosecute his study of the Vedas under one Yadavaprakasha, a teacher of Advaita philosophy. Ramanuja was a very brilliant student. Yadavaprakasha's interpretations of Vedic texts were not quite up to his satisfaction. Ramanuja pointed out many mistakes in the exposition of his master. Sometimes he gave his own interpretations which were much liked by all the co‐students. This made Yadavaprakasha very jealous of Ramanuja.

“I bow down to my Teacher, a knower of Brahman, who collected for us the nectar of knowledge from the Vedantas like a bee collecting the best honey from flowers.” (Upadesha Shasri, chap-13, verse 233)

Yadavaprakasha made a plan to take away the life of Ramanuja. He ar‐ ranged for Ramanuja and his cousin Govinda Bhatta‐‐a fellow student‐‐a pilgrimage to Varanasi. Govinda Bhatta, being a favourite student of Yada‐ vaprakasha, came to know of the latter's plan while they were travelling. He at once apprised Ramanuja of the danger and helped him to escape. By the grace of God, Ramanuja escaped with the help of a hunter and his wife whom he accidentally met on the way. About the end of the tenth century, the Visishtadvaita system of philosophy was well established in Southern India and the followers of this creed were in charge of important Vaishnavite temples at Kancheepuram, Srirangam, Tirupathi and other important places. The head of the important Vaishnavite institution was Yamu‐ nacharya, a great sage and profound scholar; and he was also the head of the Mutt at Srirangam. One of his disciples, by name Kanchipurna, was serving in the temple at Kancheepuram. Although a Sudra, Kanchipurna was so very pious and good that the people of the place had great respect and reverence for him. At present, there is a temple at Kancheepuram where Kanchipurna's image has been installed and where he is worshipped as a saint. Young Ramanuja came under Kanchipurna's influence and had such reverence for him that he invited him to dinner in his house. Ramanuja's intention was to attend on Kanchipurna and personally serve him at dinner and himself take meals afterwards. Unfortunately, Kanchipurna came to dinner when Ramanuja was not at home, and took his meals being served by Ramanuja's wife. When Ramanuja returned home, he found the house washed and his wife bathing for having served meals to a Sudra. This irritated Ramanuja very much and turned him against his wife who was an orthodox lady of a different social ideal. After a few incidents of this nature, Ramanuja abandoned the life of a householder and became a Sannyasin. About this time, Yamunacharya being very old was on the look‐out for a young person of good ability and char‐ acter to take his place as head of the Mutt at Srirangam. He had already heard of Ramanuja through his disci‐ ples and made up his mind to install Ramanuja in his place. He now sent for Ramanuja. By the time Ramanuja reached Srirangam, Yamunacharya was dead; and Ramanuja saw his body being taken by his followers to the cremation ground outside the village. Ramanuja followed them to the cremation ground. There he was in‐ formed that Yamunacharya, before his death, had left instructions that he had three wishes which Ramanuja was to be requested to fulfill, viz., that a Visishtadvaita Bhashya should be written for the Brahma Sutras of Vyasa which hitherto had been taught orally to the disciples of the Visishtadvaita philosophy and that the names of Parasara, the author of Vishnu Purana, and saint Sadagopa should be perpetuated. Ramanuja was deeply touched, and in the cremation ground itself, before the dead body of Yamunacharya, he made a solemn

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promise that, God willing, he would fulfill all the three wishes of Yamunacharya. Ramanuja lived for 120 years, and in the course of his long life, fully redeemed his promise by fulfilling all the three wishes of Yamunacharya. After the death of Yamuna, his disciples at Srirangam and other places wanted Ramanuja to take Yamuna's place as the head of the Mutt at Srirangam. This was also the expressed wish of Yamuna. Accordingly, Ramanu‐ ja took his place and was duly installed with all the attendant ceremonies and celebrations as the head of the Visishtadvaita Mutt at Srirangam.

“Stop thinking about anything which is not your true self, for that is degrading and productive of pain, and instead think about your true nature, which is bliss itself and productive of liberation.”

Ramanuja then proceeded to Thirukottiyur to take initiation from Nambi for Japa of the sacred Mantra of eight letters Om Namo Narayanaya. Somehow, Nambi was not willing to initiate Ramanuja easily. He made Ramanuja travel all the way from Srirangam to Madurai nearly eighteen times before he made up his mind to initiate him, and that too, only after exacting solemn promises of secrecy. Then Nambi duly initiated Ramanuja and said: "Ramanuja! Keep this Mantra a secret. This Mantra is a powerful one. Those who repeat this Mantra will attain salvation. Give it only to a worthy disciple previously tried". But Ramanuja had a very large heart. He was ex‐ tremely compassionate and his love for humanity was unbounded. He wanted that every man should enjoy the eternal bliss of Lord Narayana. He realised that the Mantra was very powerful. He immediately called all people, irrespective of caste and creed, to assemble before the temple. He stood on top of the tower above the front gate of the temple, and shouted out the sacred Mantra to all of them at the top of his voice. Nambi, his Guru, came to know of this. He became furious. Ramanuja said: "O my beloved Guru! Please prescribe a suitable pun‐ ishment for my wrong action". Ramanuja said: "I will gladly suffer the tortures of hell myself if millions of people could get salvation by hearing the Mantra through me". Nambi was very much pleased with Ramanuja and found out that he had a very large heart full of compassion. He embraced Ramanuja and blessed him. Having thus equipped himself with the necessary qualifications, Ramanuja succeeded Yamuna. By this time, Ramanuja's fame had spread far and wide. He became a good controversialist. Then he wrote his commentary on the Brahma Sutras known as the Sri Bhashya. The Visishtadvaita system is an ancient one. It was expounded by Bodhayana in his Vritti, written about 400 B.C. It is the same as that expounded by Ramanu‐ ja; and Ramanuja followed Bodhayana in his interpretations of the Brahma Sutras. Ramanuja's sect of Vaishna‐ vas is called by the name Sri Sampradaya. Ramanuja wrote also three other books‐‐Vedanta Sara (essence of Vedanta), Vedanta Sangraha (a resume of Vedanta) and Vedanta Deepa (the light of Vedanta). Ramanuja travelled throughout the length and breadth of India to disseminate the path of devotion. He visited all the sacred places throughout India including Kashi, Kashmir and Badrinath. On his way back he visited the Tirupathi hills. There he found the Saivites and the Vaishnavites quarrelling with one another, one party con‐ tending that the image of the Lord in the Tirupathi hills was a Saivite one and the other party saying that it was a Vaishnavite one. Ramanuja proposed that they should leave it to the Lord Himself to decide the dispute. So they left the emblems of both Siva and Vishnu at the feet of the Lord, and after locking the door of the temple, both parties stayed outside on guard. In the morning, when they opened the doors, it was found that the image of the Lord was wearing the emblems of Vishnu, while the emblems of Siva were lying at its feet as left there the evening before. This decided that the temple was a Vaishnavite one and it has remained so ever since. Ramanuja then visited all the Vaishnavite shrines in South India and finally reached Srirangam. Here he settled himself permanently and continued his labours of preaching the Visishtadvaita philosophy and writing books. Thousands of people flocked to him everyday to hear his lectures. He cleansed the temples, settled the rituals to be observed in them, and rectified many social evils which had crept into the community. He had a congrega‐ tion of 700 Sannyasins, 74 dignitaries who held special offices of ministry, and thousands of holy men and wom‐ en, who revered him as God. He converted lakhs of people to the path of Bhakti. He gave initiation even to washermen. He was now seventy years old, but was destined to live many more years, establish more Mutts, construct more temples and convert many more thousands of people.

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The Chola king about this time was Kulothunga I and he was a staunch Saivite. He ordered Ramanuja to sub‐ scribe to his faith in Siva and acknowledge Siva as the Supreme Lord. Two of the disciples of Ramanuja, Kuresa and Mahapurna, donned the orange robes of Sannyasins and visited the court of Kulothunga I in place of Ramanuja. They argued there for the superiority of Vishnu. The monarch refused to hear them and had their eyes put out. The two unfortunate people started for Srirangam‐‐their native place. Mahapurna was a very old man, and una‐ ble to bear the pain, died on the way. Kuresa alone returned to Srirangam. Meanwhile, Ramanuja, with a few followers, by rapid marches through day and night, reached the foot‐hills of the Western Ghats, about forty miles west of Mysore. There, after great difficulties, he established himself and spent some years in preaching and converting people to the Visishtadvaita philosophy.

“When the force of the desire for the Truth blossoms, selfish desires wither away, just like darkness vanishes before the radiance of the light of dawn.”

The king of the place was Bhatti Deva of the Hoysala dynasty. The Raja's daughter was possessed of some devil and nobody was able to cure her. Ramanuja succeeded in exorcizing the devil and the princess was restored to her former health. The king was very much pleased with Ramanuja and readily became his disciple and he was converted by Ramanuja into a Vaishnavite. Thereafter Ramanuja firmly established himself in the Mysore king's dominions, constructed a temple at Melkote, and created a strong Vaishnavite community there. The Pariahs or depressed classes (now called Harijans) of the place were of great service to Ramanuja; and Ramanuja gave them the right of entry inside the temple which he constructed at Melkote‐‐on some fixed days and with some limited privileges‐‐which they enjoy to this day. Ramanuja constructed a few more Vishnu temples in and about Mysore, set up a strong Vaishnavite community and put them in charge of his disciples to continue his work and spread the Visishtadvaita philosophy and Vish‐ nu worship throughout the king's dominions. Thus he continued his labours here for nearly twenty years and his followers numbered several thousands. Meanwhile, Kulothunga Chola 1, who persecuted Ramanuja, died. The followers of Ramanuja immediately com‐ municated the news to Ramanuja and requested him to come back to Srirangam. Ramanuja himself longed to go back to his followers in Srirangam and worship in the temple there. But his new disciples and followers at Melkote and other places in Mysore would not let him go. So he constructed a temple for himself, installed therein his own image for worship by his disciples and followers, and left the place for Srirangam. He was wel‐ comed by his friends and disciples at Srirangam. The successor to Kulothunga Chola I was a pro‐Vaishnavite and Ramanuja was left undisturbed. Ramanuja continued his labours for thirty years more and closed his long active career after attaining the remarkable age of 120 years. Ramanuja was the exponent of the Visishtadvaita philosophy or qualified non‐dualism. Ramanuja's Brahman is Sa‐visesha Brahman, i.e., Brahman with attributes. According to Ramanuja's teachings, Lord Narayana or Bhaga‐ van is the Supreme Being; the individual soul is Chit; matter is Achit. Ramanuja regards the attributes as real and permanent, but subject to the control of Brahman. The attributes are called Prakaras or modes. Lord Narayana is the Ruler and Lord of the universe. The Jiva is His servant and worshipper. The Jiva should completely surren‐ der himself to the Lord. The oneness of God is quite consistent with the existence of attributes, as the attrib‐ utes or Shaktis depend upon God for their existence.

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Adi Shankara There lived a pious couple, Shivaguru and Aryamba, in a village called Kaladi which was beside the river Periyar in Kerala. Once the couple decided to go on a pilgrimage to the temple Chandramouleshwara at Trichur. Having reached the temple and worshiped Lord Shiva, they slept early that night. Both of them had a dream of the lord telling them that they will be blessed with many ordinary sons or one extraordinary son who will not live long and asked them to choose which one they would like to have. The couple decided to have a son who is extraordinary. They returned back to Kaladi with a heart full of joy and contin‐ ued to serve the learned, aged and the poor.

“As gold purified in a furnace loses its impurities and achieves its own true nature, the mind gets rid of the impurities of the attributes of delusion, passion and purity through meditation and attains Reality.”

Later a son was born to them whom the astrologers found to be a perfect child in all respects and he was named as Shankara. As per the custom Shankara un‐ derwent thread ceremony at the age of five or so and then went to live and learn in the house of a learned teacher. The students in those days were to go out and collect alms from householders and it was a part of the discipline and Shankara also used to do the same. Being a brilliant child he mastered all the scriptures within a short time and returned back home only to find that his father was dead and his mother had become very weak with sorrow. She had become very weak that she fell down when she was on her way to the river. Shankara with the help of his friends took her back home. His mother told him that she will never be able to go the river hereafter, but Shankara told that she will be able to go to the river throughout her life because the river will start flowing near house. Shankara thereafter along with his friends made a sand bund and changed the course of the river so that the river flows near his house. This made his mother happy. At home Shankara always used to ponder on how spirituality which was supposed to be the first priority of the people, has become the last priority because of which the kings were always at war and the peace and unity of the country was destroyed. He wanted to establish Peace in the country which can be done only by means of bringing back spirituality as the highest priority among the people. Hence he decided to do something for the country by taking up sanyas. Rajashekara who was the king of Kerala came to know about Shankara and ad‐ mired him and invited him to his palace but Shankara told him that he has got some other issues to be ad‐ dressed. Later Shankara approached his mother and told her about his desire to become Sanyas and leave the house, but his mother declined it and asked him to marry and become a householder. One day when he was taking a bath in the river a crocodile came and caught hold of his leg, when Shankara called out for his mother and told her to give him the permission to become sanyas, if not the crocodile will eat him up. His mother gave the permission and that very moment the crocodile also disappeared. Three days later he left home to get formally initiated as a sanyas from a guru, after promising his mother that he will be by her side when she needs him. In his journey he went to every nook and corner of India till he reached the banks of river Narmada where a sage by name Govind Bhagavadpada lived. The sage welcomed him and while conversing with him he was high‐ ly impressed with his answers and initiated him to Paramahamsa Sanyasi. He was with his Guru for three years and later he had a vision of Veda Vyasa urging him to move forward on his mission of bringing unity to his coun‐ try. He told his Guru about the vision, who asked him to go to Kashi and spread philosophy. In accordance to his Gurus advice Shankara went to Kashi where Vishnu Sharman a scholar of the Chola kingdom became his disciple and was known as Sanandana,(later known as Padmapada) he was the closest disciple and became the sanyasi of Shankara order. At Kashi he not only spread philosophy but also worshipped at different temples. Among his devotees there was one by name Kalananda who requested Shankara to make his disciple and later on joined the monastic order and was named as Thotakacharya.

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Once when Shankara was returning back after his bath some outcaste came in the opposite direction and the people asked the outcaste to move out of the way. The out caste questioned as to what is to be moved out of the way – body, mind or the all pervading consciousness. This made Shankara see the oneness in all regardless of birth. In Kashi he made teachers see the reality and throughout his stay he kept having discussion with sages and scholars and brought in a lot of clarity and understanding in them of Hinduism and scriptures.

“Give up identification with this mass of flesh as well as with what thinks it a mass. Both are intellectual imaginations. Recognise your true self as undifferentiated awareness, unaffected by time, past, present or future, and enter Peace.”

He went to Rishikesh and Hardwar; he also reformed the ways of the tribes in the hills. He went to Badrinath, he restored the idol which was missing there and asked the nambudiris to take care of the temple. Then he went to Kedarnath, Amarnath, Gangothri, and Uttara Kashi and had discussion with many people. In Badrinath he founded Jyothi Math and appointed Thotakacharya as the head. He returned back to Kashi where he met Kumarila who requested him to meet his disciple Mandana Mishra. When he met Mandana Mishra , Mishra was not happy to meet him but when Shankara pointed out that it was Kumarila who had sent him to have a discus‐ sion on the eternal truth. Mandana Mishra agreed to have a discussion and made his wife Saraswathi as the judge. But Saraswathi said that since Shankara was a sanyasi, he was not complete since he was lacking knowledge or experience of being a citizen or a householder. Shankara request her to give him some time and then went to a secluded spot with his disciple Padmapada. He asked Padmapada to guard his body and with the yogic power he entered the body of the king of Vanga Desha who was on the deathbed. With the help of that body he started experiencing joys, sorrows, luxuries, responsibilities, worries etc. When he felt that he gathered enough of experience he returned back to his body. Then he came back to Mandana Mishra and was ready for the discussion. Saraswathi put a garland on both of them and said that if either of the garlands fades then it will be an indication of whose faith has faded. After days of discussion Mandana Mishras garland wilted and faded and he became the disciple of Shankara and was named as Sureshwaracharya. In Gokarna he met a boy who was dumb and who later started talking with the blessings of Shankara and also became the disciple of Shankara and was named as Hastamlakacharya. Shanka‐ ra founded the Sri Sarada Peetha in Sringeri and made Sureshwaracharya at the head. He stayed in Sringeri for a few months when he got a feeling that he has be by the side of his mother, so he went to Kaladi. In Kaladi Shankara comforted her and imparted to her the knowledge of the highest and she died peacefully as an enlightened soul. To perform the last rites of his mother he removed his ochre robes and but the orthodox nambudiri were against a sanyasi performing the last rites , so Shankara took the body of his mother to a cor‐ ner of the garden and placing it on a pyre of plantain stem cremated it. Later the orthodox nambudiri repented and admired Shankara teaching. To this day nambudiris cremate their dead in their backyards. After his moth‐ er’s death Shankara travelled throughout India twice. He established Mutts at Dwarka with Hastamlaka as its head and with Padmapada as the head in Puri. He also established spiritual centers in Kanchi, Pashupatinath and other cities. He also travelled to Assam, Nepal, and Kashmir, Tibet. Throughout his tour he was always honored. In Srinagar he honored a lady scholar with Taranga and to this day in Srinagar the Taranga signifies scholarship. At the age of 32 Shankara ended his mission of bringing unity and making spirituality as the top most priority of the people.

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ADI SANKARACHARYA AND HIS TEACHINGS Introduction

“Do not look at anybody in terms of friend or foe, brother

Adi Sankaracharya (788‐821 CE) was the greatest exponent of the doctrine of Advaita Vedanta and a saviour of Vedic Dharma. His teachings are based on the unity of the soul and Brahman, in which Brahman is viewed as without attributes (Nirguna). Adi Shankara held discourses and debates with the leading scholars of all the sects and schools of philosophy of those times all over the country. He unified the theistic sects into a common frame‐ work of Shanmata system. In his works, Adi Shankara stressed the importance of the Vedas, and his efforts helped Hinduism regain strength and popularity. Even though he lived for only thirty‐two years his impact on India and on Hinduism was strik‐ ing. He reintroduced a purer form of Vedic thought.. He was the founder of the Dasanami Sampradaya of Hindu monasticism and Sanmata of Smarta tradition. He introduced the Pañcayatana form of worship.

or cousin; do not fritter

Four Mathas

away your mental energies in thoughts of

After the Dig‐vijaya "tour of INTELLECTUAL conquest" all over the country, Shankara is said to have founded four mathas (a matha is a monastery or religious order), in four directions, to guide the Hindu religion. These are at Sringeri in Karnataka, in the south, Dwaraka in Gujarat in the west, Puri in Orissa in the east, and Jyotirmath (Joshimath) in Uttaranchal in the north. Hindu tradition states that he put in charge of these mathas his four main disciples: Suresvara, Hastamalakacharya, Padmapada, and Totakacharya respectively.

friendship or enmity. Seeking the Self

Main Works of Shankaracharya

everywhere, be

Shankara developed his philosophy through commentaries on the various scriptures. It is believed that the revered saint completed these works before the age of sixteen. His major works fall into three distinct catego‐ ries ‐ commentaries on the Upanishads, the Brahmasutras and the Bhagavad Gita. Few other famous works are Vivekachudamani, Atma Bodha, Aparokshanubhuti, Tatwabodha, Drik Dreshya Viveka, Upadesha Shashri, At‐ mashtakam/Nirvanashtakam, Sadana Panchakam. And few marvellous Hymns…like Bhaja Govindam,Guru Padu‐ ka Stotram, Ananda Lahari, Soundarya Lahari, Shivananda Lahari

amiable and equal-minded towards all, treating all alike.”

Shankara’s philosophy Sri Sankara is considered as an Avatara of Lord Siva. His philosophy has brought solace, peace and illumination to countless persons in the East and the West. The teachings of Sankara can be summed up in half a verse: “Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah” Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non‐different from Brahman.” This is the quintessence of his philosophy.

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Shankara’s teachings mainly consists of concepts like…

• • • • • • • •

Non‐duality (Adwaita) Nature of God (Brahman) Nirguna Brahma and Saguna Brahma The Three levels of Reality (Paramarthika, Vyavaharika, Pratibhashika) Theory of Superimposition (Vivarta Vada) The Relation Between Jiva (Individual Soul) and God (Universal Soul) Self Knowledge (Atma Vidya) & False knowledge (Avidya) Emphasis on Four disciplines for liberation (Moksha)

Each is presented briefly as follows:

“Abandoning the concerns of the world, abandoning concern about the body, and

Non-duality (Advaita) Advaita ("non‐duality") is often called a monistic system of thought. The word "Advaita" essentially refers to the identity of the Self (Atman) and the Whole (Brahman[35]). Advaita Vedanta says the one unchanging entity (Brahman) alone exists, and that changing entities do not have absolute existence, much as the ocean's waves have no existence in separation from the ocean. Advaita Vedanta is based on sastra ("scriptures"), yukti ("reason") and anubhava ("experience"), and aided by karmas ("spiritual practices"). It is called an experiential philosophy‐the underlying tenet being "That thou art", meaning that ultimately there is no difference between the experiencer and the experienced (the world) as well as the universal spirit (Brahman).

abandoning even concern about scriptures, see to the removal of wrong assumptions about yourself.”

Nature of God (Brahman) The ultimate truth, Brahman, is the single divine foundation, which is beyond time, space, and causation. Ac‐ cording to Shankara God is the only absolute concrete reality and nature is but a name for the modes of his appearances or manifestations…like sun and its rays…like ocean and its waves..! Shankaracharya describes Brahman as … “Nirguno Nishkriyo NityoNirvikalpo Niranjanah Nirvikaaro NiraakaaroNitya Muktosmi Nirmalah.” Atma is without attributes and actions. It is eternal, without any desire or thought, without any vasanas, without any change, without form, ever liberated and ever pure. ‐Atmabhodha

Nirguna Brahma and Saguna Brahma The Advaita taught by Sri Sankara is a rigorous, absolute one. According to Sri Sankara, whatever is, is Brahman. Brahman Itself is absolutely homogeneous. All difference and plurality are illusory. The Nirguna Brahman of Sankara is impersonal. It becomes a personal God or Saguna Brahman(Ishwara) only through Its association with Maya. It is the same Truth from two different points of view. Nirguna Brahman is beyond time and space, and is devoid of or beyond nature. It is in the knowing form Hiranyagarbha, from that arises Saguna Brahman (Ishwara) is the manifestation of Brahman as nature.. first as Prajapati. Distinction is only relative and not absolute It is Svarupa, essence. It is the essence of the knower. It is the Seer (Drashta), Transcendent (Turiya) and Silent Witness (Sakshi). The Three levels of Reality (Paramarthika, Vyavaharika, Pratibhashika) Shankara’s philosophy is based on three levels of reality, viz., Paramarthika sattya (Brahman), Vyavaharika sattya (empirical world of beings and non‐beings), Pratibhashika sattya (reality). Nirguna Brahman is the higher

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Brahman, the Brahman from the transcendental viewpoint (Paramarthika).Saguna Brahman is the lower Brah‐ man, the Brahman from the relative viewpoint (Vyavaharika).

Vivarta Vada Or The Theory Of Superimposition(Maya) To Sankara the world is only relatively real (Vyavaharika Satta). He advocated Vivarta‐Vada or the theory of ap‐ pearance or superimposition (Adhyasa). Just as snake is superimposed on the rope in twilight, this world and body are superimposed on Brahman or the Supreme Self. If you get knowledge of the rope, the illusion of snake in the rope will vanish. Even so, if you get knowledge of Brahman or the Imperishable, the illusion of body and world will disappear. In Vivarta‐Vada, the cause produces the effect without undergoing any change in itself. Snake is only an appearance on the rope. The rope has not transformed itself into a snake, like milk into curd. Brahman is immutable and eternal. Therefore, It cannot change Itself into the world. Brahman becomes the cause of the world through Maya, which is Its inscrutable mysterious power or Sakti. When you come to know that it is only a rope, your fear disappears. You do not run away from it. Even so, when you realise the eternal immutable Brahman, you are not affected by the phenomena or the names and forms of this world. When Avidya or the veil of ignorance is destroyed through knowledge of the Eternal, when Mithya Jnana or false knowledge is removed by real knowledge of the Imperishable or the living Reality, you shine in your true, pristine, divine splendour and glory.

Liberation is achieved not by observances or by analysis, nor by deeds or learning, but only by the realization of one's oneness with God, and by no other means.”

The Relation Between Jiva (Individual Soul) and God (Universal Soul) To Sankara, the Jiva or the individual soul is only relatively real. Its individuality lasts only so long as it is subject to unreal Upadhis or limiting conditions due to Avidya. The Jiva identifies itself with the body, mind and the senses, when it is deluded by Avidya or ignorance. It thinks, it acts and enjoys, on account of Avidya. In reality it is not different from Brahman or the Absolute. The Upanishads declare emphatically: “Tat Tvam Asi—That Thou Art.” Just as the bubble becomes one with the ocean when it bursts, just as the pot‐ether becomes one with the universal ether when the pot is broken, so also the Jiva or the empirical self becomes one with Brahman when it gets knowledge of Brahman. When knowledge dawns in it through annihilation of Avidya, it is freed from its individuality and finitude and realises its essential Satchidananda nature. It merges itself in the ocean of bliss. The river of life joins the ocean of existence. This is the Truth. . The phenomenal world of beings and non‐beings is not apart from the Brahman but ultimately become one with Brahman. Self Knowledge (Atma Vidya) & False knowledge (Avidya) Brahma Jnana or Atma Vidya is not about acquiring any external knowledge (as Brahman can't be an object of knowledge), it is just about removing the Avidya or Maya! Shankara’s theology maintains that seeing the self where there is no self causes spiritual ignorance or avidya. One should learn to distinguish knowledge (jnana) from avidya to realize the True Self or Brahman. He taught the rules of bhakti, yoga and karma to enlighten the intellect and purify the heart as Advaita is the awareness of the ‘Divine’. That the ‘knower, knowing and the known’; ‘the seer, the seeing, and the seen’ are one and the same. When one realizes ‘Aham Brahmasmi’ ‘Self is Brahman’ and ‘All this is verily Brahman’….he sings the Atmashtakam….as

“Mano buddhya‐hankara chittani naham, Na cha shrotra jihve, na cha ghrana netre Na cha vyoma bhumirna tejo na vayuhu, Chidananda rupah shivoham shivoham.”

I am not the mind, intellect, thought, ego, or some form of the Supreme Being; I neither have ears, nor tongue and I neither have nose (nostrils) nor eyes; I am not the sky, earth, light or the wind; I am the fortunate, joyful,

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supreme being who is the very emblem of truth, knowledge and eternal bliss. I am consciousness and bliss. I am Shiva, I am Shiva. ‐Atmashtakam, Verse‐1

“Surrender yourself to the Lotus Feet of the Teacher; with your senses and mind disciplined, and freed from the shackles of Samsara you will behold the Lord who is seated in your heart.”

Emphasis on Four disciplines for liberation(Moksha) According to Shankara, Brahman can be known only by Revelation only and by perception or inference. Brah‐ man can be realized only through direct experience only…! According to Shankara for Self Realization a person should follow or possess Four Disciplines or qualities. 1. Viveka(Discrimination) 2. Vairagya(Detachment) 3. Six spiritual qualities i. Sama(control of outward senses) ii. Dama(Control of inner senses) iii. Titiksha(patience under suffering) iv. Uparati(quietness of mind) v. Shraddha(Faith in Revelations and Spiritual preceptors) vi. Samadhana(Conncentration of the mind on things spiritual) 4. Mumukshatva(Desire for liberation or Moksha) According to Sankara, Karma and Bhakti are means to Jnana which is Moksha.

Summary of Shankara’s teachings When Shankaracharya decided to enter ‘samadhi,’ Sudhanva, the foremost disciple of Shankara, requested that the essentials of his teaching may be summarized and given to them. Shankaracharya then said the Dasa Shlo‐ kas, or Ten Verses, which elaborated the omniscience, omnipotence and omnipresence of Brahman – the core concept of Hinduism (Sanatana Dharma). 1. The five elements do no express my real nature; I am changeless and persist forever. 2. I am above castes and creeds. I am seen when ‘maya’ is removed, and do not need concentration or worship as shown in Yoga Sutras. 3. I have no parents, I need no Vedas as proclaimed in the scriptures, no sacrifices, no pilgrimages. I am the eter‐ nal witness. 4. All the teachings of various religions and philosophies do no reveal my true nature and are but shallow views of my deep being. 5. I pervade the whole universe and am above, in the middle and below, in all directions. 6. I am colourless, formless, light being my form. 7. I have no teacher, scripture or any disciples, nor do I recognize Thou or I, or even the universe and am changeless and the absolute knowledge. 8. I am neither awake, in deep sleep nor dreaming, but above consciousness with which the three are associat‐ ed. All these are due to ignorance and I am beyond that. 9. I pervade everything, everywhere and the eternal reality and self‐existent. The whole universe depends on me and become nothing without me. 10. I cannot be called one, for that implies two, which is not. I am neither isolated nor non‐isolated, neither am I empty or full.

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Conclusion:

“Childhood skips off on sport and play. Youth flies off in pursuits of love-making. As one grows older he

The crux of Shankaracharya’s Advaita tis teachings is that Brahman alone is real, and the phenomenal world is unreal or an illusion. Through intense practice of the concept of Advaita, ego and ideas of duality can be re‐ moved from the mind of man. This Sankara’s philosophy is complete and perfect. The quintessence of his non‐ dualism is to reiterate the truth of reality of one’s essential divine identity and to reject one’s thought of being a finite human being with a name and form subject to earthly changes. Karma Yoga, Bhakti Yoga, Raja Yoga etc., are necessary only to purify the individual and to help remove this Avidya. All other paths culminate in Jnana. His greatest lesson was that reason and abstract philosophising alone would not lead to moksha (liberation). It was only through selflessness and love governed by viveka (discrimination) that a devotee would realise his inner self. “Bhaja Govindam, Bhaja Govindam,Govindam Bhaja Mooda Mathe, Samprapthe sannihithe kale,Nahi nahi rakshathi dookrunj karane.” Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Rules of grammar will not save you at the time of your death. ‐Bhaja Govindam, Verse‐1

is drowned in

Courtesy: http://sanskritdocuments.org, www.advaita‐vedanta.org

worry about the

— Compiled by Atmajyothi Komal

security and future of his wife and children. One's whole life gets spent in some kind of worry or other. And at no stage does man find time to lift his thoughts to God.”

ANSWERS FOR QUIZ-4 1. Root or Foundation (Seat of ummanifest Kundalini) 2. Base of the Spine (Coccygeal Plexus) 3. Adrenal (Sexual glands also) 4. Four 5. Lam 6. Earth (Prithvi) 7. Red (yellow also) 8. Nose and Excretory organ(s) 9. Patience (positive) and greed (negative) 10. Survival (Fear‐flight or fight response) 11. Collecting and Saving (Possessiveness) 12. Shri Ganesha ( Brahma also) 13. Ida, Pingala and Sushumna. Note: When this chakra is underactive, we get problems like constipation, piles, varicose veins problem, knee problem, body pain, and jaundice. If this chakra is over active, we become materialistic, greedy, obsessed with being secure, and resist change. The concentration and meditation on Muladhara chakra helps rectify disorders of these functions and enhance inner stability and balance.

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Self Recognition Prabhuji answering to Atmajyothi Prema’s questions, 15th Feb 2012

“An illness is not cured just by pronouncing the name of the medicine without drinking it, and you will not be liberated by just pronouncing the word God without direct experience.”

What is Self Realization? Self Realization is a misnomer. It is actually Self Recognition. Self Recognition is more appropriate .that is to recognize our ‘Pure Self’. We have so many identities when we interact with the world we have personality, different kinds of personalities, different kinds of roles we play, out of these, what is our true Identity and rec‐ ognizing our true identity is called Self Recognition. In popular Self realization i.e., Self…. Real‐I‐zation….that is to find the real I, what we are living is a false Identity! The ‘I’ takes different Identities, the male, female, body, role which the society has given…we are asset of multiple identities, now we form our I and become one with this role. To find the real identity, real I is called Self Realization. Why I told Self Recognition is because Self Realization gives a n understanding that there is something that I have to become real I , I am not real I, I have to become real I , I am not real I, I have to become real I , becoming something….!!! Whereas Self Recognition is recognizing what you are! Not becoming someone or something. The Ego which takes multiple identities, wants to become something or the other, which is why the concept of Self Realization has come. The Ego has natural tendency to become something. It continuously tries to become something... now Ego also feels that I have to become real I , which I am not, because I am suffering …that concept itself is not correct, the most appropriate will be Self Recognition. To give an example of what Self Recognition….there is a mirror and dust has covered the surface of the mirror, naturally the face id distorted due to dust on the mirror. Removing the dust on the mirror, the face is seen clear. Self Recognition is recognizing your own ‘Self’, removing the dust accumulated. It is not becoming something new! The Self Recognition is also told in general a sort of a story of 10 fools, who wanted to cross a river, after crossing the river the leader counted the number of members who crossed the river and found one person missing forgetting to count himself..!!! Then a wise person came, he asked everyone to stand in a line and counted properly and everyone was happy. Self Recognition is simply the Recognition of who you are, something which you have forgotten and remembering who you are! So Self Recognition and Self Remembering is the most appropriate then Self Realization. We have forgotten our true identity, to remember, to recognize our normal state...it is not an abnormal state…! The real I who is neither born nor dies, it is not part of our body, it is eternally unborn, it is our true Identity. What is our True Identity? How is it different from Personality? Personality in Greek means mask. Mask we put to interact in the world. Personality is nothing to do with what you are, it is a mask you put...So for example you go into aircraft, the airhostess puts a smile, just like we put makeup, and we put up a face always to interact . when you work with a customer you put on a pleasing face… so the personality is the mask for interacting with the persons…you may be angry with your boss but you put up a smiling face or you may be in a trouble right… with customer you may not be comfortable but u put up a gentle pleasing, calm mask as though the customer is most important, in reality we are important, for our sake we put up a mask. These are various masks. A personality is a social interface you have, whereas Character is what you are, a mental identity. I may be angry, sad, jealous….in our mental core but to interact in social world we put a personality. When we remove the personality what remains is our charter...ok. Character is not visible it expresses through personality. You should go beyond the character, character is also a mental image of you, if you go beyond the image… you are none of these roles….wife, father, mother, husband, daughter, it is not all those personalities, it is not your character, it is something which is constant …….and that is awareness. Awareness is looking at you, looking at all your personalities, looking at your dreams, watching waking, dream‐ ing and deep sleep states, a witness of you! And that witness is your true identity... and Self Realization in San‐ skrit means Sakshatkara, to be a Shakshi, a witness of Personality , of roles, of character, of body, of mind, of intellect….!!! Everything what you consider yourself, is not your ‘Self’! The Real Self is an impersonal observer of all these things which you consider yourself. In Mundaka Upanishad, there is an analogy of two birds, one bird sitting and eating fruits and the other bird watching it. The bird which is eating is called Jiva, the individual soul

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or Self and the fruits which the bird is eating is the fruits of karmic impressions , we live karmic impres‐ sions….the other bird is watching in peace. The bird which is eating fruits of karmic impressions good, bad, negative, positive…is suffering because of it, now, if the bird that is eating the fruit starts watching the Shaski, can realize its true nature… the tree is the Prakriti, the nature. So the tree is the Prakriti; the eating bird is the Jiva; the watching bird is the Shakshi, the Witness. In Bhagavad Gita it is said as Kshara Purusha, Akshara Puru‐ sha and Purushottama. The Kshara Purusha is the one who undergoes cycles of birth and death, Akshara Puru‐ sha is also called Kutastha Chitanya.. And beyond all these is the Prakriti which is the manifestation of Purushottama himself. The same lord takes the form of Shakshi and Jiva.

“Only he who is free from the terrible hankering after the senses which is so hard to overcome is fit for liberation, and no-one else, not even if he is an expert in the six branches of scripture.”

Why does the lord take the form of Shakshi and Jiva? In the Absolute domain nothing has happened, nothing is happening, nothing will happen. See.... it is like Sun, if u ask Sun, what is there, Sun may not know if earth exists, Sun will say ‘I am there….’. if you ask sun Is Sunlight there..Is darkness there…how he will know …so he has to separate from himself and see himself and what Sun is like …! Similarly in the highest reality “Sat Chit Ananda” (Absolute Existence, Absolute Truth and Absolute Bliss), has no Awareness of its own… ‘IT IS’, so it is called ‘THAT’, to know itself , it separates and takes millions and billions of Jiva forms to experience, to know, to become aware of itself….to understand its glory and finally man.. Once the experience exhausts then there is a return to the original state. So the creation is a projection of consciousness, on consciousness to experience consciousness in different living beings….so why someone or something should do like that? …or why not! What is Consciousness and what is Awareness? The fundamental reality is “Sat Chit Ananda” (Absolute Existence, Absolute Truth and Absolute Bliss) ‘ABSOLUTE ‐ IT IS’, then it manifests as AWARENESS (Parabrahman), then it desires to know itself from it CON‐ SCIOUSNESS arises, in it arises SELF AND NONSELF, SUBJECT AND OBJECT. As subject and object meet togeth‐ er they return to pure awareness….! So in Awareness, Consciousness appears, and appearance of Conscious‐ ness varies as Spectrum…in stone, plants, animals…and humans. Appearance of the properties of Conscious‐ ness varies depends on the Object… stone, plants, animals…and humans. In Awareness, there is Awareness and non‐Awareness. In Consciousness, there is Self and Non‐Self. Can you give an example of Non-Awareness? Now I am looking at you, I am not aware of what is behind...So I conceptualize… Now out of that Non‐ Awareness, ‘out of Nothing’, conceptualization (that is there, this is there) starts and that conceptualization is what give rises to the world. Can we put in chart as Y-axis is Awareness and X-axis as Consciousness? Hmm…No, Awareness is not a part of Physical world, though it appears in physical world, Awareness is beyond Physical world. When I say Physical it means ‘Time and Space’…Consciousness is ‘Time and Space’. Awareness is Beyond ‘Time and Space’. Awareness is what looks in and through the Consciousness to understand what is going on. Awareness is the final knowing principle…if you put in a XY chart, X‐axis is Energy and Y‐axis is Con‐ sciousness. Whatever you see in the universe is a combination of both Conciousness and Energy. They are sepa‐ rate from each other! Energy is Consciousness in motion. Consciousness is Energy in knowing function. So when not in motion it is just a knowing function. So Consciousness when it moves becomes Energy. Energy can be zero to infinity … zero energy means energy if in frozen state and it can go on expanding and expanding to infinity…! And Consciousness can itself be Un‐Consciousness, Consciousness, and Super‐Consciousness, in var‐ ies degrees depending the quality of the Subject. Now the Consciousness as ‘Subject and Object’, in the Subject, the Awareness can appear, higher and higher degree of Awareness, X‐axis is about Un‐Consciousness, Con‐ sciousness, and Super‐Consciousness states and Awareness appearing in varying degrees, depending on the quality of the subject, so now in this axis if you plot the stone in the zero of X‐axis where the stone is nearly Unconscious and energy is zero , frozen , whereas next probably comes is plant has more and gradually you can go into animal and human being and in higher scale there more evolved human beings are there and at the last

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of the scale enlightened beings are there fully Aware, full of energy! Now when I say energy can expand or con‐ tract the example is ice, water and vapor, in vapor the energy is fully expanded and when condensed as water energy also condenses and in ice it becomes frozen... so these are the three states of matter (energy) in water, as energy expands it acquires motion, and higher properties. Consciousness itself shows many properties, abil‐ ity to understand, analyze... depending on the manifestation of Intelligence in it, Awareness in it. Is Intelligence and Awareness the same? Intelligence is the basic capability of the universe. Intelligence when it starts becoming Aware of itself it is Awareness. Intelligence is just Intelligence, a property which is an unmanifest state. Now in Intelligence the Awareness appears, Awareness suddenly becomes Aware of itself; it is like a waking up a dream, when the Awareness becomes Aware of something it becomes the world, the world is created. So in the Consciousness various degrees of Awareness appears depending on the property of the matter, it is like a stone reflects very less light, whereas a mirror reflects maximum light, similarly the highest the highest level of awareness is re‐ flected in human nervous system, the lower level of Awareness is reflected in lower level of animal forms. So in a very simple way I can say, “All that what you see is Consciousness, it may appear as Subject , as Object, but all are Consciousness, when Subject and Object are one it becomes Awareness.”

“One cannot become a king just by saying, "I am the king," without defeating one's enemies and taking possession of the country.”

So if you want to put in a formula, ‐First level formula is ‘All this is Consciousness’ ‐Second level formula is ‘All this is Awareness only’ “Consciousness IS, Awareness IS, Intelligence IS, God IS”. So… “Everything in the Universe is God only, Consciousness only, Consciousness is Awareness only, Awareness is Intelligence only”. The nature of this Intelligence is Existence (Eternity) Truth (Intelligence) and Bliss (Ananda) only, it is unmani‐ fest form, whereas awareness is also in unmanifest form, then there is a manifest form which is Consciousness, the reflection of awareness in Consciousness is what you see, the world, the awareness which is unmanifest gets reflected in Consciousness and that becomes a Individual I, the Ego. So Awareness is unmanifest, in that Consciousness appears in that Awareness gets reflected in varies degrees and the Awareness reflected be‐ comes the individual soul, the Self, the Subject and the other part becomes the world, the Object. Ok clear. As you said there is True I and a False I, What is that False I? There is a manifest part of us and an unmanifest part of us, the unmanifest part is beyond time and space, not in creation, because it is not in creation, it has neither birth nor death, that is called Awareness, it is unmanifest, now in that unmanifest Awareness, the Consciousness appears, in that, the Object of Consciousness, which is the world and the Subject of Consciousness, Subject which experiences the Object, this is called Jiva, now the Jiva is because of the Awareness getting reflected inn the Consciousness, like Sun gets reflected in water, Awareness reflects in Consciousness to experience the world, this what is called Jiva and the Awareness itself is called Shakshi, the Witness. Awareness is never manifest. Now the never manifest verses the manifest that is the Jiva, the Jiva goes through birth and death as soul, because it identifies with the body, it identifies with what it sees, rather than the seer, now the seeing Jiva, for experiencing, as it identifies with the body seeks another body and goes through birth and death, birth and death cycle, now that I say as False I because it suffers and is changing, the true I never changes, for example you’re in waking condition then you are in dream condition , and then in deep sleep condition, in these three states the mind goes through varies states, if you are really any of these states, or identities, it is like a different persons going through varies states, whereas there is something in you, which is constant, which is never changed, it is witnessing, that witnessing is the True Self, the True I , all these identities which happens in the waking dream an deep sleep states, theses are transi‐ ent, they come and go, come and go, now these identities which appear momentarily and disappear , that starts acquiring life, continuity, and that is called Jiva, that is what migrates from one life to another. So have to

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recognize the falsehood of this identity and recognize the trueness of the Self Identity, i.e., Shakshi, that is what liberates, and leads to freedom, the witness.

“Each thing tends to move towards its own nature. I always desire happiness which is my true nature. My nature is never a burden to me. Happiness is never a burden to me, whilst sorrow is.”-

What is the difference between Liberation, Enlightenment and Self Recognition? Enlightenment is light, the light is the ‘Light of Awareness’ reflected through the intellect, that is what I call Atmajyothi. Now this light of Awareness as it becomes, more better and better, you apply to the world people become smart, very intelligent, very fast and all these science and technology is because of this Awareness, which is shining through us, as apply to objective world there is a lot of success, but still there is unawareness of What I am ? i.e., Self Identity. As the Awareness starts throwing light on Self Identity it understands that ‘I am not the body, I am not the mind, I am not the intellect… now this understanding is called Enlightenment! There are two types of understanding, about world and about me, which involves body, mind and intellect and about True Self, Shakshi. This complete understanding of what is true self what is body, mind, intellect and the nature of the world not about the world together is called Enlightenment. Now this understanding can be given by someone, this understanding is indirect, Paroksha Gnana, now when the indirect knowledge, becomes the di‐ rect knowledge, Aparoksha gnana that is called Liberation. In a very simple way Enlightenment is Knowing the Truth, understanding the Truth, Liberation means Being the Truth, and then there is freedom, first of all you cannot know the truth, truth is a Object, ok in liberation you Become the Truth, You are the Truth. There Self Identity is recognized. The awareness can be Aware of something; Awareness can be Aware of itself. So when Awareness becomes Aware of itself, which is called Liberation! And that is where Self Recognition happens. Reflected awareness, reflects the original awareness and that moment there is the recognition of Self Nature and that is called the direct experience of the Self, Aparoksha Anubhuti. When that happens Liberation hap‐ pens, Liberation from what? Liberation from wrong concepts, wrong identities, and wrong ideas of what we are… We have forgotten our Identity, which is true Awareness and we have taken the false Identity. And in this there is a world which is there, which is the projection in Consciousness, which also the coming from the Con‐ ciousness, identifying this, then a life starts. There is a birth there is a death, again there is a birth there is death. Because consciousness has become externalized and this leads to a continuous birth and rebirth because we are seeking so much happiness from this world and this eludes because everything is out of a false identity, now that Liberation is Freedom from false identities and false understanding of the world and this leads to libera‐ tion from birth and death...This is liberation. Liberation leads to a consciously living, whereas earlier it was Un‐ conscious living, Programmed living. Liberation means freedom from unconscious living which was because of identification with the nature, Prakriti. All living beings whether it is animal plant or human being, they are con‐ scious (at various degrees) but they are not aware of themselves, because they live a programmed life, human beings have awareness but because of wrong understanding they still live like a dream life. So waking up from this dream is called Liberation, it is called Awakening. Guruji, you said the light of the Self, its reflection depends on the surface, so how to polish that surface…? First of all, you should know that, there is something called Self Awareness Self Knowledge, ‘Liberation’. One thing it happens mechanically, through the process of Evolution as Darwin says because of the forces of nature, ‘Survival of the Fittest’, there is something else is also happening, consciousness itself is evolving, with more and more forms, become more and more aware of itself. So the question, the materialistic say the conscious‐ ness is a byproduct of matter, in reality consciousness uses forms rather than consciousness coming out of forms, the consciousness starts losing the forms creating higher and higher forms and using the higher and higher forms for its experiential purpose. Up to certain level of animal or even human being, this consciousness is mechanical, this evolution is mechanical, and it is a slow process. Because of the forces of nature it is happen‐ ing, higher and higher degree of awareness and higher and higher degree of consciousness is produced, some‐ where in the human beings, probably in some animals also, certain degree of awareness starts coming that I am separate from the environment , till that moment there is no separation. If you see in the child there is no awareness but self awareness is low, later self identity gets formed, now once the self identity gets formed you start living the self identity, which is a notion! It’s a concept, because it is borrowed from the society, what you observe, and interaction with the world. Now most of the people don’t even question their self identity, they

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“Don’t identify with wealth, relatives, your youth or your physical beauty – all those can be lost in a second. Knowing that all those are maya, may you realize Brahman.”

live with the self identity it’s like a dream like existence. Whatever identity you have , unconsciously you have borrowed or unconsciously u have got from the nature, be its your parents, family, society, you will live that identity and continue, now again it must be a part of the nature evolution, nature, some people start question‐ ing the identity, looking at the identity, ‘What am I ? Who am I?’ now this enquiry leads to higher and higher degree of awareness. Am I what I think? Is my Self Identity true? These questions will lead to higher and higher and more clear Self identity, but for that some conditions are required, to look at yourself and enquire about yourself, you need peace of mind, the mind should be silent to some degree, the ability to probe inside you consciousness is required, so some of these are required. Now to make the mind calm, to silence the mind, there are some practices, meditation practices and spiritual practices are there probably who gives some information about what is true identity is many enlightened be‐ ings, spiritual masters, their teachings are about your true identity, some of the scriptures, which are in relation to true identity, they can give some information, then you have to apply that information to your own spiritual practices, make our mind silent, calm, look into our self and start going back to our self identity, through self awareness, through meditation, practices, through contemplation… Now these are all the part of the purifica‐ tion on the inner consciousness, purification of Antahkarana, inner thing which consists of Manas, Buddhi and Ahankara, and looking within has to happen, the purification process brings your mind from Tamas, and Rajas, to more and more Sattva. Now these spiritual purification n practices are all what you call Yoga! There is Karma Yoga, Bhakti Yoga, Jana Yoga, and Kriya Yoga… there are various Yoga systems which help to purify. What do you mean by Purified Intellect? That means it can reflect or absorb more light of self? It reflects more of the light of the self, which means understanding, will be much clearer, and the knowing func‐ tion will be much clearer, in fact it can know the truth ‘As It Is’! It can discriminate the self from the non‐self, the ability to discriminate is the property of the Intellect, a lower level of intellect has no ability to discriminate, the higher level of Intellect has the ability to distinguish the subtle aspects of life, it is able to distinguish what I am and what I am not?, what I think I am? And what I am? What is Self and Non‐Self, that ability to distinguish is the quality of Pure Sattva! What we call as Atma and Anatma Viveka! How do we… and why do we have to pursue Self Realization? I don’t know whether somebody pursues Self Realization are Self Realization pursues through him, if you look at the life till human beings the life is mechanical and unconscious and it happens more or less by nature and consciousness evolves and evolves and more and more awareness happens, so a point will come where human beings become, more and more Self Aware, but Self identity develops which is wrong understanding of the Self, but self identity develops, at some point some starts questioning Self Enquiry, who real self is? why some‐ body does this, you cannot say, but in general what happens is the life is moving towards a search for happi‐ ness, any human being or any living being, is constantly moving towards seeking happiness… happiness… happiness… Nature of life is seeking Happiness and avoiding Suffering! This is called flow of life, this is how life flows! At some point of time you have explored all the possibilities and you have come to a conclusion that ‘getting happiness and avoiding suffering permanently is impossible in the physical world’, because everything is transient, everything is momentary, to understand this, it needs a fag degree or amount of human intelli‐ gence which appears in human brain, human nervous system, or up to that point evolution has happened me‐ chanically. Now the question comes, ‘Can I find happiness or life is like that?’ There are human beings who have found eternal happiness and peace within themselves as real nature of Con‐ sciousness, Self, Awareness. If someone gets that understanding, then starts looking inwards, and works for self recognition. The purpose of self recognition is to find own nature, to understand the own nature is Bliss and eternal Happiness and Eternity, as there is no birth and death for the real Self. The illusion of suffering; the illusion that I am unhappy; the illusion that there is birth and death… by ending this, we gain reality that is Bliss, Happiness, peace which is our own nature, so for the purpose of Self Recognition is getting these, rather re‐ gaining this, it is not gone anywhere, we have forgotten this, regaining this is called Self Recognition. It is like a beggar who goes on begging one rupee, two rupee, and one day he dies and the municipality people will come and they want him to bury where he was sitting so they started digging and they found a huge gold

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“One may have bathed in the holy Ganges or even in the Ganga Sagar; he may have performed many charities and observed many vows; yet unless one has understood the Brahman (Truth), he will not gain Moksha even after a hundred lives.”

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mine inside, lot of gold, so this beggar was sitting on the gold mine and begging. So what happens is lot us we all deep bliss and peace inside, inner spirit, peace and bliss is our nature, now…. that we don’t know, as beggars we going begging for peace and bliss, it doesn’t come it come in pieces and trickles. The nature of self is Bliss, infinite peace. To recognize our true nature; to recognize the wealth within, that is what Self Recognition is? It is your nature; it is what you are..!!! Why are living unhappily? Why are you suffering? When you are infinite divin‐ ity, Bliss inside you. Now, this suffering until it is resolved, it leads to further birth and death, and this seeking goes on birth to birth, again and again, by taking many bodies. Self Recognition is putting end to this seeking, seeking of happiness through world and seeking happiness, Bliss in Self, I don’t have to SEEK, ‘I AM BLISS’ …….this is Self Recognition! The wording will change, ‘I want Happiness, to I am Happiness!’ ‘I want Bliss, to I am Bliss!’ ‘I want Knowledge, to I am Knowledge!’ So I am ‘Knowing’ … not knowledge. So this is why Self Recognition is required! What are the tangible, visible hallmarks of a Self Realized person, if there is any? There are very few, you may not be able to recognize that he is a self realized person, he may be a beggar sit‐ ting on a road side, he may sitting next to you, he may be a police man, traffic police, he may be a monk, she may be a house wife, she may be a young lady…there are no external signs as such for a self realized person, because Self Realization is inner Recognition, it is an internal recognition but what happens is this who go on spiritual path they would have gone through lot of purification process, which involves purification of mind, body , actions, what we call as yoga, there you may see the person is very peaceful, there is glow on the face, there is a softness to the skin, some extra symptoms may manifest depending on the nature of sadana he has done. A Yogic has good degree of control over his body, a Kriya Yogic has good degree of control over the over the breath, so you see some symptoms of that on the physical system. Typical the face radiates, there is glow, there is contentment, peace and may happen even before the person is self realized, it is a part of sadana, as part of spiritual practice. Now in the self realized there is contentment, feels the destination that I am the truth, that dawns! Now the change in the face, body and mind may not be in a person who is self realized, because of kar‐ ma and vasanas the Self realization may be quickly or it may involve some stages of purification. The person who has self realized may not through external conditions, but in general I can say that people have gone through some amount of purification, you may be able to see peace, radiance, love, compassion. Some mani‐ fests through his actions, one is the person is always in the present moment, his mind will be in the present moment, rather than worrying about past or future. He is less disturbed by ups and downs of life, what you call as Equanimity. As it is told in Bhagavad Geeta, ‘Dukeshu Anudignamanaha Sukeshu Vigathaspruha….’ he is not overjoyed by some fortune, he does cry over misfortunes, he has no attractions and repulsions, he has nothing to afraid or get angry. Now what happens that is, a wrong tendency in people to judge the person through this characteristics, it may not be possible, the characteristics are given to recognize your own self recognition ra‐ ther than recognizing in others, how do you know the inner state of consciousness of somebody, it is not possi‐ ble, but you can know your inner state by this criteria. So any Criteria given in scriptures or anywhere can be more for your Self evolution than others, may be more bliss, more peace can be seen, one more thing which happens through that person is flow of compassion, love, Universal Love, he may have loving and compassion‐ ate actions to other human beings, but just because he has love and compassion you cannot say that he is a self realized person or not, ok now non self realized person also can have that.. Now Self Realized person may be just sitting also, he may not have the action also. So from that point of view also you cannot recognize who is self realized not self realized. The person may be wise; his words may have deep sense of wisdom, which may have hardly found in acquired knowledge even that is not a sign. It is like this….

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An Enlightened person shows love and compassion, but all who show love and compassion are not enlightened ones. An Enlightened person shows peace and composure on his face, but all who show peace and composure are not enlightened ones. An Enlightened person shows wisdom, but all who show wisdom are not enlightened ones. Vice versa is not true…

“Don’t The company of the good weans one away from false attachments; when attachment is lost, delusion ends; when delusion ends; the mind becomes unwavering and steady. An unwavering and steady mind is merited for Jeevan Mukti (liberation even in this life).”

If such Enlightened Person takes the role of Guru or teacher, it starts reflecting in others, he can help other in their evolution, so from that way you can find that person is self realized, even that is not an accurate criteria, Even Ramana Maharshi used to say if you sit in front of a person, who is a Gnani you start feeling deep peace inside you possibly he is a Sadguru he is a enlightened master. So I would say that a person who is really enlight‐ ened, a Gnani is deep peace and peace inside, and in his presence beings and living beings, animals, plants, and probably non‐living beings also find peace. So there are some characteristics many are told for your own evaluation and of the characteristics manifest in some people, in some Gnanis they manifest fully. So we cannot say precisely these are the characteristics of a Gnani or Enlightened person. So can you recognize someone’s internal state.. so it is said that some of the Gnanis live like Kings, some live like beggars, some live like teachers, some live anonymously, now who is what is very difficult to say, so best way to approach life is Enlightenement as Everything is God, Everything is Con‐ sciousness, Enlightenement can be found anywhere, all that I have to do is change my VISION, Ok… typically, I give a example... If you ask a Agnani (Pedda), how many Gnanis are there, he says there is one Buddha who comes in 2000 years, 3000 years, Ok that is what he says because they are very rare. If you ask a Buddha (Gnani), how many Gnanis are there, he will say ‘All are Buddhas only, you are a Buddha, and she is a Buddha. .’ Then what is the difference between you and me, I know I am a Buddha, I am Aware, if you aware you are also a Buddha, or else you are a Sleeping Buddha, that doesn’t mean they are not Buddha’s, they are sleeping. Now to find out, Who has Woken up?.... is a difficult task until you come in contact with the wisdom that is other worldly, now problem for an unenlightened person to recognize a Gnani is also a challenge! Now the person who is blind cannot recognize light, ok .An unenlightened person cannot recognize true wisdom, that is why there are many Gurus, some pop‐ ular, some…. That is how life is! Can a Gnani recognize another Gnani? Gnani can recognize a sign of evolution, by these symptoms… Now there are the words somebody speaks, the way somebody walks, the way somebody behaves, the way somebody shows compassion. A Gnani can recog‐ nize another Gnani. But that is not true; because all enlightened persons many not have the same symptoms. But if they interact, they will definitely come to know. Compared to an Agnani, for a Gnani it is easy, sometimes it is very easy. Now, why the question of recognizing a Gnani comes into picture is, I am looking for a guru, Is this person Gnani or not? Whereas Gnani recognizing a Gnani is not important, but for a Agnani to recognize a Gnani is important! Now that’s an internal question how can a blind person recognize light! All that I can say is …it is only the God’s GRACE, that you recognize somebody is Gnani, there is no other way! Because you may recognize a popular person but popular person may be a Gnani or not who knows, because today is a world of marketing, every‐ body is behind TV; any image can be projected on any screen, anywhere. So an Ajnani to recognize a Gnani is a tough challenge, but still there are guidelines some scriptures are there. This question comes if I have to ap‐ proach a master. Is this master a Gnani can he help to get liberation. Is the question and the puzzle is never solved till you become more and more closer to master, you may be with the wrong master also, you don’t know, your type of karma will pull you to that type of master. For a Gnani to recognize another Gnani is an irrel‐ evant question, because for a Gnani everyone looks like a Gnani, he has no Agnanis from his perspective, may be you are sleeping but you are Gnani only!

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Bapuji Children Home Parama Sadgurugalige Namanagalu... The Children are so innocent and are still infants Pujaneya! All are of different age groups , but mentally all are still infants Gurudeva. They are at present not interested in studying , they just want the love, care , play of the parents. One girl says ''Miss I don't mind taking exams again, but at present I want to be in your company, stay‐ ing with you, speaking to you,''. She has to clear 4 subjects of SSLC. She says, I don't mind clearing one by one that too for your sake, but I cant study all subjects together and can't promise to do so as I am more particular in being with you, sharing, speaking and listening to your words . This time I will clear only one subject out of 4, sure miss ''... One girl who is doing her 1st PUC ‐ Arts says '' miss you come daily, I want to spend time with you, if you come just in week ends, I am not satisfied being with you for just 2hrs, and if we have some work on week ends, we can stay with you not more than half an hour, and in that half an hour, we don't want to study''.

“I am neither awake, in deep sleep nor dreaming, but above consciousness with which the three are associated. All these are due to ignorance and I am beyond that.”

Some young ones want me to get them what all they like, like posters, story books, comics, etc., I don't mind getting them all Gurudeva, as it is the wish of God and I am just the performer. Like this all the children from the age group of 2yrs to 15yrs , are still infants. They want to be with me, they want to speak (chat) with me, they want the full form of Love which they were missing till now. All of them want to sit close to me, all of them want the touch of me, all of them want the lap of a mother ! some come and lay their head on my lap for few seconds, even the SSLC & PUC girls want it ! . When my friend will be busy in correcting the work given to them, they lay their head on my lap seeing the correction done. This is the picture of My children and My Lovable Home Pujaneya. When this is the stage of children, I don't think I can teach them Sri Bhagavad Gita for some more months . They must grow Gurudeva, they are still in age group of 3 to 4yrs. At present they do prarthana before we start the class, but gradually I will try to teach them Sri Bhagavad Gita Pujaneya. They need both the knowledge of Spiritual and the Knowledge of studies. From this year , I think we can do better (my friend and me) as we can teach them from the beginning of the academic year, in holidays, we will teach them some Nitya Prarthane, being silent for few minutes (as they are still not aware of Dhyana) Pujaneya. This '' I, ME , WE'' are the language used to communicate Gurudeva. In reality ''YOU'' are '' I, ME, WE'' Pujane‐ ya... You are the DOER and we are the performer Guruvarya.... Just wanted to share with you Gurudeva. Shirasa Namisuva, Tamma Pada sevaki Pujaneya

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“I cannot be called one, for that implies two, which is not. I am neither isolated nor nonisolated, neither am I empty or full.”

Ananda Marga - Part 2 What is the meaning of surrender? What are you surrendering? I will tell you a story, there was king called Janaka Maharaja, his Guru was Astavakra. Janaka Maharaja has heard that the moment you surrender you get Enlightened, instant… for example you are sitting in a dark room , how much time does it take to find out what is there in the room all you have to do is switch on the light, then u can see what is there in the room , instantly. What is Enlightenment is nothing but finding the BLISS! ANANDA! Search for happiness, how much not drops, or drips, infinite Bliss to get that it takes no time. So Janaka knows this , for this he has spend 40 to 50 years of their life, he went to so many gurus, he has done so many yagnas... for getting that Bliss which takes no time. Ashtavakra also says you will get Enlightenment, only if you surrender, so Janaka Maharaja holds the feet of Ashtavakra tightly and says ‘I have surrendered to you so please give me Mukti and I have heard that it takes no time’. Ashtavakra laughs, ‘surrender is not like that, you should give whatever you have’. Janaka says ‘ok, I will give, my whole kingdom is at your feet, saying this he removes his crown and keep it at the feet of Ashtavakra. Ashtavakra laughs and says, ‘does kingdom belong to you’. Janaka understands and says ‘I will give my body, mind and intellect; I will be at your service, I will become your servant’. Ashtavakra laughs, ‘oh, body, mind and intellect belongs to you.. .’. Then suddenly Janaka Raja realizes that there is nothing in the world which belongs to us. But there is one thing that belongs to you, that is your foolishness, that ignorance that this belongs to me is the foolishness. Then Janaka Raja says, ‘I have understood Guruji, only thing which belongs to me is my Ajnana, my ignorance, thinking that this body mind and intellect is mine, this kingdom is mine, that I will surren‐ der that to you’ , that moment he becomes Enlightened! See Jnana (knowledge) doesn’t require time. Atma Jnana(Self Knowledge) is very very simple three line formu‐ la. And formula is already given to you, what is that? ‘I am not he Body, I am not the Mind, I am not the Intellect, I am Pure Self, Sat‐Chit‐Ananda, Shivoham, Shivoham, Shivoham’. My nature is Bliss. To understand this much is called Spirituality. The whole Vedas and all the teachings of spiritual masters worldwide can be put in this simple three line formu‐ la. Now because you can’t understand this simple thing, we have to go in a complicated way. So I will tell you a story. Shiva and Parvati are sitting in Kailasa; as usual we have our trouble maker Narada will come, he cannot see people in peace…he takes a mango and gives it to Parvati, mother this mango is very special, one who eats this will be very wise, but one condition you should not cut this only one person has to eat this. Ganesha and Muruga started fighting, ‘I want this mango, I want this mango’. So Shiva and Parvati think over and they put one condition, ‘one, who completes three rounds across the universe first, will get this mango’. Before the words are completed Muruga flies on his vehicle ... Now Ganesha is scratching his head his head his vehicle is worst than our BTS bus…mouse, slow. Then Ganesha sits on the mouse and goes three rounds around Shiva and Parvati and sits. Mother Parvati is very happy, she gives the Mango to him, by the time Subramanya comes, and the mongo is finished. Now Subramanya is very angry, how can you give the mango to Ganeshji, then Gane‐ sha explains, Father and mother are universe for me, so I went around them, Subramanya says you are right. Actually this story looks very odd, and that is true for all our Spiritual stories, in our Spiritual stories, they tell three levels of meaning, one is Physical (Adibhuathika), materialistic; Metaphysical (Adidaivika), play of Gods; Spiritual (Adyathmika), inner reality; three levels. So what did you understand from this story? Very simple. At Physical level, it is telling that you have to respect your Father and Mother. It is correct because they have given birth to you and whom else you will respect! At Metaphysical level, it is the play of gods, Shiva and Parvati, Narada… correct. Did you understand further, what is the Spiritual message or theme of this story. At Spiritual level, Shiva means Consciousness and Parvati means Shakti, whatever you see in the universe is nothing but Shakti and the seer is Shiva Consciousness, Shakshi, the whole universe is the play of Shiva (Chetana) and Shakti, understand.

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Spirituality is nothing but discovering the oneness of Shiva and Shakti, the three rounds signifies the dropping of ‘I am the Body, I am the mind, I am the intellect’! You have gone three, three rounds in the temple isn’t it.. Why three only, why not four, there is 21 round, I will tell the meaning for that also. Why did you make the three rounds, to remember that ‘I am not the body, I am not he mind, I am not the intellect’. With that attitude you have enter the temple.. Audience: Next time we will do…

“These are three things which are rare indeed and are due to the grace of God – namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.” (Viveka chudamni, Verse-3)

Who will do? You have to Question..!!! If anybody can do this they have understood the whole thing. I am not the body, I am not the mind, I am not the intellect, I am pure Self. Shakshi, with this Bhava, feeling if you go inside, then you can get the Darshan of the god, Atma and Paramatama becomes one. That is called Atmadar‐ shan!!! First you live the temples, our ancestors know that you leave only slippers and not the mind, so the said made go three rounds, did you leave the mind? Then they said open your shirt that means you become bare, when you become bare you find the oneness with Atma and Paramatma in the Garbagudi. Garbagudi means womb in which child grows, what grows in the Sanctum of the temple? The feeling of oneness grows when you go bare, leaving all the foolish ideas, concepts, ego, etc. I am one with the God, that experience of divinity; one‐ ness is called Darshana, not what you see through eyes, not the Physical Darshana. The oneness which you ex‐ perience that the body, mind and intellect, is not yours is called Darshana! That is why we do Namaskara, with this feeling of I oneness, and that is SURRENDER! Not all the list you surrender to God. When you drop all what is there to ask, how many times you have gone to temple, how many times you have gone three rounds. Please understand and do it! So Ganesha going round Shiva and Parvati means ‘I am not the body, I am not the mind, I am not the intellect, I am pure self, one with Shiva(Chetana) and Parvati(Shakti)’ and how much time did Gane‐ sha take to understand this..No time./ If you have understood this much no class is required, all classes are over, this much with Ganesha understands, and that is why Ganesha is Adidevatha for Jnana, Prathama Puja, for suc‐ cess you need Buddhi no, that is why Ganesha is Worshipped first always, Prathama Puja. For all our marriage invitations we put Ganesha’s Photo, we know that marriage is trouble..! It is not like that Ganesha is not for difficulties, he is a Symbol of Complete Knowledge (Jnani) that is why his sense organs are magnified! (if you are alert you will see things as it is…). There are two paths for Bliss (Ananda), one is the path of Ganesha, that is (Jnana Marga) and the other is the path of Muruga (Karma Marga), the shorter and the long‐ er route. What is Jnana? And what is karma? We will see… ‐To Be Continued

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Glory of Rama Nama Sri Rama Rama Rameti, Rame Rame Manorame Sahasranama Tattulyam, Rama Nama Varanane

“If, according to you, souls were mutually different and so limited (by one another) they would meet with destruction as all such things are seen to come to an end. Again, all being liberated, the whole world would meet with extinction.”(Upadesha Shasri, chap-143, verse 11)

Adi Guru Lord Shiva speaks these words to his beloved Parvati. Explaining the glory of Rama Nama he says that chanting Rama Nama once is equivalent to chanting a thousand names of the Lord because it is so pleasant and it brings peace to the mind instantly. Who is Rama? How is it that by chanting his name one is purified? How can a word be so powerful? It’s not the word, it where the word came from. Rama Nama comes from Rama him‐ self, it is because of his grace that you are able to think of him, and what comes from him takes one back to him. It is very difficult to think of God, you name your children after deities, people around you are walking carrying glorious names representing the highest principles in the uni‐ verse, yet the mind cannot think of God. For a man drowned in Bhakti, even if he were to hear a sound remotely close to the name of the deity he adores tears will roll down his eyes, he becomes still that very moment. Rama Nama brings Rama, it takes your mind to Rama. Ever since you have heard the stories of Rama you are secretly craving for him, you want your son to be like him, you want your father to be like him, you want your friend to be like him, your boss to be like him, you want everyone you know to be like him, you lack him in your life, you lack a person like him, who is compassionate, wise, pure, forgiving, righteous, pleasing, beautiful, pro‐ tective. Do the people who you want to be like Rama want to be like Rama? They don’t, you want to be some‐ thing else, why do you waste your time with them, call Rama to come in you, to come for you. but the tragedy is, when he does come, you run away! There’s a story One day an old man, out in the woods alone was picking up sticks. He greedily made a pile so large that, when it was tied, he found it too heavy to lift. Sweating and groaning he tried in vain to get it onto his back; the market was far, and the coming of dusk forbade a second trip. Despair came over him. He thought of his lot in life, so full of labour and poverty and pain, and he began to long for death. Sitting on the ground he moaned and groaned and muttered to the god of Death to come and take him to the next world. Yama, in his mercy, heard the cry, appeared, and approached him in the forest. "You summoned me?" said Yama, "What may I do for you?" Swallowing hard, the woodsman answered, "I….I just wanted you to help me put this load of wood onto my back!" Rama comes but you run away, he does not come as the Rama from Treta yuga, if he came like that you would chase Him away asking him to go back to his drama company! He comes as the Sadguru, Rama is Sadguru, Sadguru is Rama. To win your heart he plays the role of an ordinary man just like he did back then. You have great respect for Rama because he faced great troubles in life and yet remained peaceful. You can relate to him, he lost his empire, everything was taken away from him, he was sent to the forest, then his beloved wife was kidnapped, he had to fight a war, all his life he put other before him. And he comes again and does that all over again for his disciples. Nityanandaya Gurave sisya samsara harine Bhakta karyaika dehaya Namaste cit‐sad‐atmane

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It is said in the Guru Gita that the Sadguru, Parabrahma, takes a physical form and jumps into samsara for his ‘Sisyas’.He lives among you with the same external trouble and turbulences, but unlike you he is internally full of bliss and peace and he has come, for you. If you have called Rama and he has not come then it could only mean you have not really called him, or he had come but you failed to recognize him. When you call out ‘Rama!’ you want him to come and free you, you want to be his and his alone, he will come, as the Sadguru who gives liberation, Moksha. If you are expecting Rama to come with a bang, with pomp and show, with beard and light, with magic and wealth, then you don’t know Rama! Can Rama be anything apart from simple? He is calm, he is mellow, he is quite, he is innocent, his words are transforming, empowering, his presence is divine, his touch is liberating, his glory is unimaginable

“I bow down to the teachers, the great souls who realized the Supreme Truth and

There is a lady whose husband has gone missing, she goes around holding his picture and asking everyone if they have seen the man in the picture, one day someone points out his location and she goes to that place and finds him, then the photograph is put back where it was after a long time. The only photograph you have of Rama is his name, but unlike the lady you directly ask Rama where he is by repeating his name, and one day he himself comes as the Sadguru and points at his location which is inside you, and when you find him inside you the name rests and silence remains. The purpose of Rama Nama is to silence the mind and realize Rama, to real‐ ize Rama you need some understanding of Rama and that can only come from Rama himself.

gathered from

Panchadasi - Chapter 7

the ocean of the Vedas this knowledge (described in the present book)

'' O Sadgurudeva ! you help those who worship your lotus feet to attain Moksha ‐ the eternal goal of life by ena‐ bling them to realize the Supreme Principle, The Brahman, through a process of separating the sheaths, such as food, vital air, etc., O Gurudeva ! O Pujaneya ! Please give me your Lotus feet to Cling to. ''

like gods who churned the great ocean in

To apply the vedantik thought process for the correct understanding of the Upanisadik statement, a mantra from Brhadaranyaka Upanisad is taken for enquiry , so that we can know the art of application of vedantik thought process to other mantra‐s also.

ancient time and gathered

This chapter begins with the most famous and important statement of Brahadaranyaka Upanishad. ''When an Individual comes to realize that, I am Self, will he ever desire anything and for whose sake ? Will he ever struggle and worry after the Body ? ( 1 )

nectar.”(Upadesha Shasri)

Parama Sadgurugalige Namanagalu. Salutations to Pujaneya Prabhuji

Commentary Whatever has to be achieved in life has been achieved ; this is the state of fulfillment. This Upanishad statement includes three issues ‐ a) The reason for man's suffering ? b) How he can come out of suffering ? c) How can one attain the state of Bliss even while living in this world as Jivan Mukta ? The Jiva comes to realize its own essential nature ‐ ''This I am'' ( ayam asmi iti ) by a process of rejecting every‐ thing that is not‐self (not this, not this ). This absolute presence is the essential nature of Jiva. When this knowledge ''This I am '' takes place , he will not have any desire for worldly objects . There is no Doer, nor sense of being enjoyer . Once one understands that the sense of Doership and Enjoyership are in ''HIM'', and he is not ''in them'' , he will not identify with gross body which is limited in time, space and objects, and thus will not become prey to desires for the body. This ends his suffering and attains the state of Bliss while living in this world as Jivan Muktha. Shirasa Namisuva, Tamma Pada sevaki

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Spiritual Teacher - Sadguru •

Sadguru, the great spiritual teacher, cannot be described in words. He is the Prime Principle which the illusion (Maya) cannot touch. How can I, who is ignorant, know him?

The Upanishads, say about Him, that “This is not that, this is not that”. How can my, poor foolish intellect dares to describe him?

I think that, I cannot understand. O! Great preceptor I bow to you from some distance! Please ferry me across the ocean of mundane world!

There was a feeble hope that I can praise you, but the confidence in my capacity, which is an illusion, is gone! O, good guide! My master! Now may you be as you are!

My mind was wishing to praise you with the hold of Maya‐which is my capacity, but that imagination itself became shy? What can I do now?

Satyam Jagan

Mithya Jivo

As the Supreme Paramatma cannot be grasped, image is required to be made. In the same manner, I will de‐ scribe the greatness of the Guru with the help of Maya.

God should be remembered in meditation according to one’s devotional feelings. Similarly we will sing in praise of the Sadguru.

• • •

The three Gods, Hari, Hara, Brahma and others are all surely destructible, but Sadguru is indestructible.

“Brahma

Brahmaiva Na Aparah— Brahman (the Absolute) is alone real; this

The Master makes birth and death worthless, wipes out the basic roots of ignorance once for all. The Sadguru cannot therefore be described. This verily is my description of Sadguru! Only those who are de‐ vout about the inner reality will know the signs of the inner state.

Based on ‘Dasboad’, by Swami Samarth Ramadas

world is unreal; and the Jiva or

Contributed by, Atmajyothi Vidya Shenoy

the individual soul is non-

Answers to word finder

different from Brahman.”

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Sanatana Dharma - Part 3 Parama Sadgurugalige Namanagalu... Tat Twam Asi ‐ That Thou Art By whom willed and directed does the mind alight on its objects ? By whom commanded does the Prana (vital breath), that precedes all, start. By whom willed do men utter speech. What intelligent power directs the eye to see, the ear to hear ? ( Kenopanishad 1.1) ''It is the ear of the ear, it is the mind of the mind, it is the speech of the speech, it is the breath of breathing, it is the eye of the eye...( Kenopanishad 1. 2)

"Meditate not for bliss, meditate with bliss."

This is the Conversation between The master and the Student. Eka Sloki of Sri Shankara Acharya The teacher asks the Student ‐ ''Kim Jyothis tava '' What is the light for you ? The disciple replies ‐ ''Me ahani Bhanumaan'' for me , the sun is the light in the day and ''Ratrau Pradeepadi‐ kam '' at night lamp is the light. The teacher asks again ‐ ''Shyaad Evam '' Let that be so. ''Ravi deepa darshana vidhau'' the way to see the sun and the lamp, ''kim Jyotih'' what is the light ? ''Aakhyaahi me '' tell that to me The disciple answers ‐ '' Chakshuh '' eyes The teacher again asks ‐ ''Dheeyo darshana kim'' what is the light for you to see (perceive) the intellect ? The disciple replies ‐ '' Tatra Aham'' for that it is me (the self or pure consciousness) The teacher then says to the student ‐ ''Athah bhavann paramakam jyothi'' thus you are the ultimate light (self‐ luminous self) The disciple then asserts from his experience and says ‐ ''Tad Asmi Prabho'' yes, that is right, my Lord. Similarly here are the verses between The teacher and the student : Students question to his teacher ‐ '' What is God ?'' . The student is advanced and asks the source of life because he already knows the nature of life ! He has fully understood what he has asked , he defines existence in his question. The student is saying, '' I see how life functions, but what is its Source? What is God ? '' The teacher replies to the student's question, ''what is the source of all existence ?'' The teacher proceeds from the known to the unknown. this is fundamental principles of vedic teachings, so the teacher begins , '' It is the ear of the ear''. we understand the concept of the ear. If any one asks you, 'what do you hear with?' , no doubt the answer is 'with my ears'. if you thought a little longer you would realize that a set of ears on their own are deaf ! just follow the sound vibrations through the eardrums along the nerves. It is the Brain which is actually 'hearing' those vibrations ! that's not the end, if the Consciousness leaves the Brain you won't hear. Even if the Consciousness simply shifts the focus of your Brain for a moment, the ears are still transmitting the sounds but you are deafened ! Someone may ask you three times if you want sugar in your tea, but all you know is that you forgot to lock the door when you left office. Therefore it is the consciousness which enables you to hear. It is the ''ear of the ear'' because it is that which makes you conscious of sound. The same in all actions, Con‐ sciousness is the See‐er in the eyes, the mind in the mind, the speaker in the speech. ''That'' says the teacher, is the source of existence, is God (Brahman). So God is the subject of all you see, hear, smell, touch, taste, feel or understand. Therefore, God can Never be an Object of perception or Comprehension. Similarly in Gurudeva's class ‐ verses between Gurudeva and student. Gurudeva‐ Sarvam Kalu Idam Brahma means everything is Brahma , "This" is Idam and "That" is Adam. Every‐ thing seen hear is consciousness means Chetana, Consciousness has mind and Matter, so, is this stone Consciousness ? Student ‐ yes. Gurudeva ‐ How ?

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"Liberation is not for I, Liberation is from I"

Student ‐ It came from consciousness. Gurudeva ‐ came from consciousness is a theory. Who told you? Student ‐ It's like a dream, Gurudeva ‐ all that is theory. Is stone consciousness ? Student ‐ yes Gurudeva ‐ How ? Student ‐ Because I see it Gurudeva ‐ so what ? Gurudeva ‐ What you see the stone, is a thought in you, stone is nothing but a thought in you, are you seeing the stone or are you seeing the thought ? What are you seeing ? Thought or stone ? Student ‐ Stone Gurudeva ‐ You are not seeing the stone, you can see only thoughts, you are seeing the thought you are get‐ ting, that the stone is there, and not seeing the Stone. Student ‐ Is whatever seen through eyes are thoughts ? Gurudeva ‐ yes, What you are seeing is a mind modification, mind modification is consciousness . I am not saying theory, I am saying Practically, what you are seeing , the stone is going through eyes as light and is modifying the mind, Awareness is seeing the modified mind, it is not seeing the stone, You are seeing the thought that the stone is there. You are seeing the picture of stone in mind, You are seeing Consciousness only. Stone is nothing but mind modification, mind is consciousness. Gurudeva ‐ what is the difference between consciousness and mind? So, in mind there are two parts, " I am and stone is " , I am and stone both are consciousness , 2 parts of consciousness become consciousness. Seer and the seen are from the same source‐ the consciousness , when self and non‐self becomes one , there is Aware‐ ness because they dissolve in each other. for e.g., I am seeing you‐ Seeing is separating I from you, if seeing vanish, what remains I and you becomes one, if seeing is not there , there is no experience, seeing is concept of mind, when the mind becomes silent, there is no seer or seeing , it is just BEING. Seer is Sakshi (witness) , seeing is mind and eyes also, and Seen is Stone. Seeing is giving thoughts, thoughts separates seer seeing and seen, when there are no thoughts, just seeing is happening, where is the seer and seen, it's JUST BEING ‐ PARAMATH‐ MA. The only Reality. So, Everything is Pure Consciousness. When we say God is Sarvavyaapi or Otaprota (Omnipresent) , all‐pervading and all‐Permeating, what does it mean ? Implications of the ordinary words which we dash off from day to day and from moment to moment, we can easily realize the Philosophy of the Vedan‐ ta at once ! God is the Material ‐ For e.g., a pot, a cloth and a Golden ornament. What is or who is Omnipresent therein, i.e., what pervades and permeates them. Surely, it is not the potter, the weaver or the Goldsmith but the Clay, the thread, or the Gold respectively that pervades and permeates the whole length, breath, thickness, height and depth of all the three things (entire structure) ! So, it is not the maker but the material of which it is made, which pervades and permeates a thing ! God's Omnipresence in the universe, indisputably proves that God is the 'Material' of which the world has been created ! .... I am of One form. No one knows Me. I am always Pure Consciousness. (Kaivalyopanishad) 21 Verses between A Prince and A Guru ‐ Prince ‐ 'Swami, you must be in contact with God ?' Guru ‐ 'yes.' Prince ‐ ' Now I want to reach God, can you help me ?' Guru ‐ 'Sure, that's my business.' Prince ‐ 'How do I go about it ?' Guru ‐ 'Well, how do your subjects go about seeing you ?'

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"Seek not Freedom from action, but seek Freedom in action."

Prince ‐ 'Oh, I am accessible to anybody, all they have to do is let my secretary know.' Guru ‐ 'Oh, that's easy then, God follows the same principle. Just give me your card and I'll pass it on . No Prob‐ lem.' Prince ‐ 'Here is my card.' Guru ‐ ' Isn't this your name ?' Prince ‐ ' yes.' Guru ‐ 'God wants to know who is coming. He doesn't want to know your name. The name belongs to you, it is your possession, but God wants to know who the possessor is.' So, the prince wrote on the card that he was the Prince of the country. Guru ‐ ' So, isn't this your position ?' Prince ‐ 'Yes.' Guru ‐ ' God doesn't want to know your position. This is your possession. Who are you ?' This went on with the prince scribbling all over the card until, finally, he wrote, ' Human being.' Guru ‐ 'Yes, I know you are not a bird, or fox. You are human being. That is your species. You belong to it. But who are you ?' The prince took the card back and went away because he understood he did not know who he was. He thought and thought until he understood. And he never went back. He had met the Person he wanted to meet, !. Poornamadam ‐ That is Infinite, Poornamidam ‐ This is Infinite, Poornath Poornamudachate ‐From the Infinite, the Infinite has come out, Poornasya Poornamadaya Poornamevavasishyate ‐ When this Infinite is taken from that Infinite, what remains is Infinite !!! Gurudeva concludes saying 'That' refers to Brahman, the all‐pervading Consciousness. 'This' refers to Brahman, this Universe. So when Infinite Universe comes out of the Infinite Brahman, Brahman is no less, It is Still Com‐ plete and Infinite. Infinite minus Infinite equals Infinite. What comes out of Infinite is Infinite itself, Stone which has come from Infinite is Infinite. Everything is Infinite, What exists is Infinite Only. What an individual soul sees, hear, thinks , all is Consciousness. When the thoughts are eradicated, what remains is the Pure Consciousness. When there is no thought, there is nothing to Experience. Consciousness does not need experience of its own. When the thoughts are eradicated, Mind merges with the Pure Consciousness. Pure Consciousness is Pure Awareness, Awareness is the BEING and not the Happening to experience, similarly, One (jivatma) can never experience God, it has to merge with God to be God. Even the Knowledge of the Absolute has to be dropped to merge with the Absolute. The reflection of a face in a mirror has no real existence apart from the reflected face, so also, the jiva, who is only the reflection of the Self of Pure Consciousness in the intellect (or mind) , has really no separate existence apart from the Self. That Self, which is the nature of Eternal Consciousness, I am ! Shirasa Namisuva, Gurudeva Padasevaki

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Yogasana

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STEP – 1 : Introduction of Asana 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.

Name : Bhujanga asana‐II variant

• • • • • • • • •

Meaning : Serpent posture Justification : In final posture body like serpent. Type : Prone Category : Culturative Stithi : Prone. Vishranti : Makara asana Counts : 4 Complimentary : Salabhasana 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 8 counts

• Demonstration with counts and explanation and breathing : • Come to Prone Stithi , lie down on your abdomen, legs together, hands above head, biceps touch‐ ing ears, eyes closed, face smiling.

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Ekam: Inhale and Exhale bring both palms near ribs

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Trini: Exhaling, release your head down

Dve: Inhale, with support of your palms lift your head up to waist, elbows straight (not bent). Hold the position for at least one minute, maintain normal breathing

Chatvari: Inhale and exhale release your hand and come to stithi Exhale and come to makarasana to relax.. STEP – 3 : Benefits and Limitations Standard Benefits :

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Strengthens legs, calf muscles, thighs, and shoulders

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Brings flexibility to the dorsal plane

Strengthens spine, spinal columns Activates the function of abdominal organs

Improves memory, concentration, confidence, will power, and intelligence. Specific Benefits :

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Strengthens the spinal muscles Prevents lower back pain Reduces fat near abdominal region Useful in management of bronchial problems

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Standard Limitations :

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People who are suffering hypertension or hypotension should avoid the posture People who have undergone any surgery recently should avoid the posture 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 have undergone recent abdominal surgery should avoid for 2 months. STEP – 4 : SUBTLE points

• Don’t spread elbows • Don’t bend the elbows in final posture • Don’t spread the legs

"Creation is a cosmic dance of lord Shiva"

Only God I Saw In the market, in the cloister – only God I saw. In the valley and on the mountain – only God I saw. Him I have seen beside me oB in tribula on; In favor and in fortune – only God I saw. In prayer and fas ng, in praise and contempla on, In the religion of the Prophet – only God I saw. Neither soul nor body, accident nor substance, Quali es nor causes – only God I saw. I opened mine eyes and by the light of his face around me In all the eye discovered – only God I saw. Like a candle I was mel ng in his fire: Amidst the flames out flashing – only God I saw. Myself with mine own eyes I saw most clearly, But when I looked with God's eyes – only God I saw. I passed away into nothingness, I vanished, And lo, I was the All-living – only God I saw.

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Draupadi Svayamvara King Drupada erects a amphitheater, and in the center erects a spe‐ cial machinery with a mark and a bow with arrows. He declares that whoever hits the mark through the orifice of the machinery, shall be given the hand of Draupadi in marriage. All the monarchs of the land assemble there. Pandavas also reach there in the disguise of brahma‐ nas. None of Kauravas, Sisupala, Jarasandha, Salya and other kings can lift the might bow that was specially made. Karna, lifts the bow and aims at the mark, then Draupadi loudly says, I will not marry a person belonging to suta tribe. Hearing this, karna dejectedly throws away the bow.

"It is neither loving something, nor being in love, it is being Love only."

Then Arjuna raises and prays to Iswara and takes up the bow and hits the mark. Then Drupada bestows his daughter to Arjuna. The assembled kings take this as an insult to them and tries to kill Drupa‐ da and Arjuna. Then Yudhistir withdraws to the potters place where they have taken lodge. Arjuna stands firm with his bow and fights with Karna. Bhima tears up a tree and fights with Salya. Seeing this feat, Sri Krishna tells his brother halayudha that only mighty Bhima can do that feat of tearing up trees, hence they are none other than pandavas, who escaped from fire. Karna fights for sometime with Arjuna and knowing that the opponent is skilled enough to fight with him, de‐ sists from fighting, thinking that he should not fight with a Brahmana who knows the astra Brahma. Meanwhile Salya is picked up and thrown to a distance by Bhima. Krishna then escorts Arjuna and Bhima with Draupadi to the potters house. Arjuna then introduces Draupadi as the daily alms they got. Without looking at them, as a usual practice, Kunti says 'divide amongst you brothers equally'. Then realizing her folly, she approaches Yudhistir to not let her words go false, yet protect the dignity of Draupadi. Yudhistir remembers the words of Sage Vyasa, then decides that Draupadi be the common wife of all five broth‐ ers. Krishna then bows to the feet of Yudhishtir, Balarama does the same and they introduce themselves as belonging to Yadu race. Yudhishtir then asks Krishna how could he recognize them as Pandavas, even though they are in disguise. Krishna replies, one cant disguise fire, in whatever form it is. Hari Om In Guruseva

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Disciple and Devotee Student, Disciple and Devotee, Talk by Sadguru Prabhuji on Monday March 12th Manushyana jeevan dalli there are 3 stages: Student, Disciple, Devotee There are 3 different levels of maturity of individuals Student is one who is seeking knowledge filling up with knowledge. Go on filling with knowledge. For him Guru is the source of information. He wants to fill up more and more with information. Now a point will come infor‐ mation about world, scriptures or anything, he is learning, when he realizes that there are issues with learning, and lot of subjects are there, still basically am an idiot, he wants to do personal changes in himself he is looking for changing himself then he becomes a disciple

“Absence of fear naturally leads to a blissful existence.”

Disciple is one who is practicing self‐discipline. Here when he becomes a disciple he is losing all the unwanted and what is not required and not progressive for his spiritual evolution, he wants to lose. This is disciplining. It can be habit patterns, understanding it can be many things which he thinks he wants to drop by disciplining himself. After disciplining himself, the purpose of which is to transformation in himself. From information to transformation is looking for he becomes a disciple. It happens through a Guru not necessarily Sadguru. There are lot of practices like yoga, breathing practices meditation that they learn and try to discipline themselves. There are certain limits to discipline and cannot discipline to beyond certain limit, as it is the ego that is trying discipline itself. Part of mind is trying to repair the other part of the mind. It is like thief who is catching a thief. It comes to a point where disciple understands that disciplining is not going any further, whatever is being done is not attaining bliss and peace. This can only happen through a Guru. He is looking for a transformation be‐ cause he is trying on himself. He has to understand the limit of himself. He starts searching for an enlightened Master or Sadguru. When he comes to a Sadguru he has become a very good disciple already. So if he is not a good disciple he cannot find a master, it is not easy to find a master, the preparation is disciple‐ ship under a Guru. If the disciple is ripe, he has done the right effort of disciplining, the transformation happens as soon as he comes in contact with Sadguru or Master. And beyond that point there is no disciple now there is only devotee. Now there is no ego, ego is surrendered. Ego is not taming the ego anymore. Once the ego is surrendered, the person becomes a devotee; he is not there only the Guru is there. Till that point comes, evolu‐ tion has to take place, from Student to disciple to a devotee At the level of devotee there is no devotee and devoted, there is only Guru. The devotee has disappeared or the ego has disappeared, at that point of time there is a union of student and the Master. First level for student master gives a communication. Second level who is undergoing discipline it is a command do this and don’t do this. Third level student who has become disciple has become devotee there is only communion. Communication, Commandment and Communion these are the three stages the way Master approaches the student. Depending on the type of student, spiritual master can play all the 3 roles for a student, first infor‐ mation, then works on transformation and then works on the communion. This is the spiritual evolution of eve‐ ry man./ Communication, commandment and communion are the 3 levels of teaching

• Communication ‐ Master tells the student to study this topic or scripture text etc. Upanishad, Atma Bodha and some other texts as student is looking for information and has no spiritual background.

• Commandment – do this practice that practice • Communion there is nothing to do, be with the Master that is all.

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Information and also what you call as practices everything gets dropped, nothing to do nowhere to go and no‐ body. It is like zero. When a student is there he is a number, he always thinks he is 99 and has 99 types of infor‐ mation and wants to add one to make it 100. He is looking to become 100. Student Disciple – he understands out of 99, some 40 ‐50 is junk. He is trying to remove the 40‐ 50 which is junk he wants to become 50 which is cleaner, so he can purify himself through discipline. That is discipleship. Devotee – when disciple approaches a Sadguru he becomes a zero only then he can meet a Sadguru. When he meets a Sadguru, from 99 he has become 50 and now he becomes zero, understands he is a zero on meeting Sadguru. Any number of zeros added makes it 100, 1000 etc. In zero Guru is one purna, disciple understands he is zero and becomes devotee. Only when he becomes zero there is communion with Master. From 99 to 50 to 0, student, disciple and devotee. This is what the Master observes in the student. He gives him this assignment and that assignment and see where he is now, to judge where the student is in the spectrum on 99 to 0. Only when the student becomes 0, he is a devotee and can become one with the Master.

“All difficulties in your life have a purpose. They are pushing you toward harmony with God's will.”

Most of the people think they know everything – they are lifelong students, they have not become disciples and devotees and cannot attain enlightenment. Before someone becomes a student, he is a master and thinks he can teach everyone. He thinks he is a master, everyone in the world needs a lesson from him. Has an attitude of I know everything, everyone in the world is a fool, which most of the people are, they are below the level of a student in the spiritual evolution. So, from I am somebody to I am nobody is the journey of a student to a devo‐ tee, then you become everybody. Until you become nobody, you cannot become everybody. At the level of the student, there is a subject to study. A student who is not a spiritual student any subject even in spiritual student there is a book to study Vedanta, Upanishad etc. At the level of the disciple, subject is the study – self study. At the level of the devotee life of the Master is study – Master is the study. There is a text book for student to study – Vedanta, Upanishad etc. Second level is the study of self, one’s own nature – disciple. Third level is the study of Guru, just be in tune with the Guru that is the study. From text book to study of himself, his ego his own nature and third level is study of Guru. This is the spiritual evolution. First level – language, grammar, shloka and chanting is important. Second level – practices are important – breathing, meditation etc. Third level – silence is the language, there is nothing to practice. Language to practice to silence At student level, topic is about knowledge, object. Second level topic is subject about himself ‐ subject. Third level topic is transcendent, there is neither subject nor object. From object to subject to transcendent is the spiritual journey. First level – there is a selfishness in nature, trying to gain something – kamya karma. Second level – unselfishness is the nature, as they are trying to purify themselves – Nishkama Karma. Third level – there is no selfishness nor unselfishness, non doership. Only doership is Master. Naishkamya karma First level – love for the subject, attachment or moha Second level – love for self, myself. Third level – Love only pure love only no subject no object, transcendent and pure love There is also another term – follower, means they are a disciple. Follower and disciple are same and mean the same thing, they follow what the Guru says, commandment or second level. In first level, the student is also a devotee only, he is devoted to the world. Devotion to family, money etc. Second level, the disciple is also a dev‐ otee he is devoted to himself. Devotion to oneself. Third level, the devotee is devoted to the Master. Devotion to the Master. When we say devotee, we have to understand the word Devotion. Devotion is an emotion, in the sense as long as there is attachment there is emotion or moha, when attachment is there, there is an object. As long as there is an object there is emotion. Husband is devoted to wife. Love for something husband, wife, children, knowledge, money . Second level, devoted to himself, I want to improve myself he becomes a disciple., that I want to improve myself is devotion to oneself and is called disciple. Disciple wants to improve himself that is

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why he comes to a Guru or a teacher. This is where you find most of the people who are doing yoga etc., where they are disciplining themselves. I want to improve myself, most of the people are in this stage. Now a stage will come when I has to be dropped, that is when he looks for Sadguru or Enlightened master, so then only de‐ votion is there is no I or subject, there is no object. Guru is also not an object. So then only devotion remains or only Love remains. Earlier in student stage there is love for something, husband, wife, knowledge etc. . In second stage love for myself. Third stage it is pure love as Guru cannot be an object as he is not a subject. You have devotion for something that has no subject or object, and that is called pure love. Love for something is Moha – Student, love with attachment. Pure love is called Prema. Because Guru cannot be an object, because he is not a subject. Third stage there is love for nothing, there is nothing to gain, I have reached the destination. Also you have to understand that devotion is love plus appreciation. If there is no appreciation then there is no devotion. If you are able to understand something higher in something, then only devotion is possible. Devotion = Love + Ap‐ preciation is required, you rise in love because there is appreciation of the higher, rising in love. In normal rela‐ tionship of love plus there is expectation in normal love. Where as in devotion there is love plus appreciation. Love + expectation = Attachment, you can fall in love because you have expectation, falling in love. First level, there is a teacher or Guru for the student, who gives answers to the questions, and is left with knowledge. Se‐ cond level, Guru answers to your inner questions, and is left with peace of mind. Third level, Sadguru questions your answers, questioner will disappear, there is only pure love and silence.

"Sitting si-

Devotion is pure love and silence

lently, doing

— Transcribed by Atmajyothi Prema

nothing, spring comes and the grass grows by itself.

Zen Koans A Path to Zen Gate: One day, a monk traveled into the mountain where Gensha Shibi resided to see the Zen master and study Zen with him. The monk said to Gensha: ‐I am a new comer, please be kind to tell me where I can enter the Zen gate. Gensha asked: ‐On the path you came here, you passed a brook, didn't you? The monk replied: ‐Yes, I did. Gensha asked again: ‐You heard the sound of running water, didn't you? The monk answered: ‐Yes, I did. Gensha said: ‐At the place where you heard the sound of running water is the path leading to the Zen gate.

What is the all? The Buddha once taught the Bhikkhus about the All: "I will teach you the All. Listen closely. What is the All? It is eye and visible object, ear and sound, nose and scent, tongue and taste, body and feelings, mind and ideas. This is the All. If anyone says, "This All is not enough. I will claim another All," can it be done? The speaker might believe it can, but he will not be able to show another All."

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Contemplation and Mediation The purpose of meditation and contemplation is to separate the Seer from the Seen, the objects of conscious‐ ness from the subject for experiencing the eternal Bliss which is your own nature.

"Creation is a cosmic dance of

Maintain the following awareness throughout the day. 1. Be aware that you are not the body, mind or intellect. 2. Be aware that you are the witness (Sakshi) for the happenings in body, mind and intellect. 3. Be aware that you are the witness (Sakshi) to the happenings in the world. 4. Be aware that the matter is nothing but objects in consciousness and not different from consciousness itself. 5. Be aware that the world is nothing but a projection in the pure consciousness. 6. Be aware that the world is not different from pure awareness. 7. Be aware that your true nature is pure awareness and bliss. 8. Be aware that the suffering is caused by identifying with the body, mind and intellect. 9. Be aware that the thoughts arise and fall into consciousness just like a wave arises and falls into the ocean. 10. Be aware of the speech whenever you use the word "I" implicitly or explicitly. Are you referring to the "I" as body mind complex or pure awareness? 11. Be in the present moment by becoming aware of the breath and sensations of the body. 12. Be aware of how your speech and thoughts color the perceptions. 13. Be aware how the memories of past color the perception of the present moment. 14. Be aware that the gross, subtle and causal bodies are not you. 15. Be the eternal witness in waking, dreaming and deep sleep state. 16. Be aware that the witness (Sakshi) itself is all pervading pure awareness. 17. Be aware that the thoughts create the feeling of being the thinker while in reality there is no thinker. 18. Be aware that the actions create the feeling of being the doer while in reality there is no doer.

lord Shiva"

From: 'Miracle Of Witness Consciousness' By Prabhuji (Page 103)

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Participate 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 xsubbu@gmail.com and komalmopu@gmail.com 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. Page 3: Pictures and short reports of Satsang activities

Spiritual Masters: Articles of teachings on various spiritual masters. All contri‐ butions can be mailed to xsubbu@gmail.com and komalmopu@gmail.com Next month (May’12), 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

we’re celebrating Buddha Purnima. You can send articles on

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.

the same besides the regular contributions

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Breathe...

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