Divya Jyothi - Apr 2013 by Atmajyothi Subbu

Inside this issue: Prabhuji Speaks

Significance of Rama Navami

Panchadasi - Tatva viveka

The teachers

Patanjali Yoga Sutra

Spiritual Insights

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A P R

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From the editor’s desk Hari Om,

Swetaswara Upanishad Bhavadhare

Tears in Lord Rama’s eyes

Jaratkaru - why should 24 one marry Talks on Ugadi

Prabhuji’s book on Bodhi Vruksha

Sanatana Dharma

Sakshibhavada Adhbhutagalu

Mundaka Upanishad

Lalitha Sahasranama

Yogasana

Consciousness though remaining changeless and eternal presents various facets in its manifestations for the various variety of the human mind to relate to, contemplate and cross over from its short sighted and short lived preoccupations back to its pristine origin, the Self. The avatars of Vishnu are such examples. This month we’re celebrating Rama Navami, the birth of Shri Ram. Rama represents Dharma. In the domain of action Shri Ram represents righteousness and in the domain of knowledge he represents that which cannot be taken away from you, pure Being. The quotes in this edition are dedicated to Shri Ram. We are also celebrating the festival of Ugadi, which has immense spiritual significance from giving us insights into the nature of the Sage (sthithaprajna) to the meanings behind the customs like changing dresses and eating sweets. We have also inserted the snapshot of Prabhuji’s Miracle of Witness consciousness published in Bodhi Vruksha a Kannada e-paper. Besides that we thought we will try out a new look and feel in terms of font and color themes. So please do let us know your feedback. Enjoy reading and wish you a prosperous and happy Ugadi. - In Guruseva

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Prabhuji Speaks - Life of a sage (Jivan Mukta) Dear Atmajyothis, Human life is precious. It is in human form that one can attain Self Realization. All the scriptures sing the glory of the Sage who has realized the Self. Such a noble soul is called Jivan Mukta – one who is liberated while he is alive. While most of the religions speak of a place called heaven after death, Sanantana dharma speaks of Jivan mukti – liberation while living in human body. How is the life of a Jiva Mukta ? What are the characteristics of a Jivan Mukta ?. Like a Lotus in the Pond : Lotus is the best symbolic representation of the life of a Jivan Mukta. Lotus is born in mud but has no characteristics of mud. It grows in water but not a drop of water sticks to lotus. Lotus blooms with sun light. Similarly a Jivan Mukta is born in the world but he is not made of it. He is not affected by the world. He blooms like lotus with light of wisdom. That is the reason, lotus is shown as symbol of Jivan mukti in sculptures of India. He/she is always aware of True nature of Self. He/she does not identify self with the body,mind, intellect. He/She is always aware that “Naanu, nanembudu naanalla. EE deha mana buddhi naanalla. Sachchidanadatma Shiva Nanu Nane”. Dual Consciousness Of Jivan Mukta : The phenomenal world does not disappear from the consciousness of the Jivan Mukta. In this respect he/she has a perception similar to a common person. However, a common person considers the world to be real, Jivan Mukta is always aware about the true nature of the world as a dreamlike appearance in consciousness. It is something similar to a mirage. A person who is not aware of the nature of mirage can get tempted while a knowledgeable person is never deluded by the appearance of the mirage. Similarly, a Jivan Mukta is never deluded by phenomenal world. Jivan Mukta continues to see the phenomenal world like anybody else due to the presence of the body which is result of Prarabdha karma. When Jivanmukta is absorbed in the Self, he/she does not perceive the world nor is able to interact with the world. However, the awareness is outwardly directed he perceives the world due to presence of the body but not deluded by the nature of the world. A man standing in water experiences coldness of water and warmth of sunlight simultaneously. Similarly, a Jivanmukta experiences the world and the bliss of Self simultaneously. Universal Love : Bhagavad-Gita 18.5 describes the vision of Jivan Mukta. Vidya Vinaya Sampannne Brahmane Gavihastini, Shuni chaiva shwapake panditaha samadarshinaha.|| Sage has a equanimous vision. He treats a learned Brahmana, elephant, a dog meat eater, and a dog with equanimity. He/she sees his own Self in all and All in Self. He/she radiates love and compassion because of the Universal Love. He/she radiates universal love and out of compassion for people who are suffering, he/she undertakes service/teaching.

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“I ever adore Sri Rama, whose charming eyes resemble the petals of a red lotus, who is clad in yellow raiments “

Life of a Jivanmukta : Due to variation in the Prarabdha karma of body of Jivanmukta, the lifestyle of Jivanmukta can be different. While some Jivanmuktas like Janaka rule the kingdom as kings, sages like Jadabharatha may appear like lazy fellows surviving on alms. While others like Buddha, Shri Shankara become great teachers. There is no hard and fast rules for the life of a Jivanmukta. Sages like Ramana Maharishi sit in silence while Saints like Chaitanya Maha Prabhu dance and sing the glories of Lord. However, Jivanmukta generally do not violate the social and dharmic rules. Jivanmukta is a Blessing for the Universe: Jivanmukta is a blessing for the Universe. He/she radiates love and compassion and alleviates the suffering of people. His presence brings solace to the people who are suffering. His words bring wisdom and peace.

Significance of Rama Navami Rama Navami celebration gives us all an opportunity to invoke the divine grace of Sri Rama and imbibe the ideals and values of the “Maryada Purushothama” into our own lives. Fasting, prayer, and chanting of the 100 names of Sri Rama helps devotees to cross to the shore of ultimate reality, hence the name of Rama is described as a taraka, or boat. The prayers on this day help revive our latent powers to deal with the negative forces in the life, the disappointments and frustrations. To many devotees, the name of Rama is an unfailing panacea to cure all ills. The name of Rama is also compared to a wish-fulfilling tree (Kalpa Vriksha). Hence the name must always be repeated or recited. Tulsidas said that uttering the name of Rama is like placing a jeweled lamp on the tip of the tongue. It gives light both within and without. The Legend The great epic Ramayana has taken the story of Rama to many countries. It embodies in the character of Rama the highest ideals of human life. In the epic, poet Valmiki asks sage Narada if he h ever met a “Sthitha Praghna”, or an awakened soul of perfect harmony. Narada describes Sri Rama as such a being. The birth of Rama is described by Valmiki thus, "On completion of the ritual six seasons have passed by and then in the twelfth month, on the ninth day of chaitra month [April-May,] when the presiding deity of ruling star of the day is Aditi, where the ruling star of day is punarvasu, the asterism is in the ascendant, and when five of the nine planets viz., Sun, Mars, Jupiter, Saturn, and Venus are at their highest position, when Jupiter with Moon is ascendant in Cancer, and when day is advancing, then Queen Kaushalya gave birth to a son with all the divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and who took birth to delight the Ikshwaku dynasty, who is adored by all the worlds, and who is the greatly blessed epitome of Vishnu, namely Rama." The Festival It is a day of fasting and meditation. On this auspicious day, devotees repeat the name of Rama with every breath and vow to lead a righteous life. People pray to attain the final beatitude of life through intense devotion towards Rama and invoke him for his blessings and protection. There are readings from Ramayana, devotional songs to Rama are sung. Lectures on Rama’s life and teachings of the Ramayana help spiritual and moral evolution of people. The day of Rama

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I ever adore Lord Rama, whose charming eyes resemble the petals of a red lotus, who is clad in yellow raiments and has a darkbrown form endowed with a pair of arms, who wears a cheerful countenance, is accompanied by Sri Sita, and is an ocean of nectar in the form of mercy, who is waited upon even by Vishnu, Shiva and others and is meditated upon along with His three brothers and other favourite attendants (Hanumån and others) and who grants the desire of His devotees.

Navami begins with the offering of prayer to the Sun. The Sun symbolizes power. Hindu religion considers the Sun as Rama’s ancestor. Therefore, the aim of praying to the Sun at the beginning of that day means to seek the blessing of supreme power. Devotees of Rama spend this day by singing devotional song and listening recitations from various types of religious books. Chanting of Vedic hymns has a key role for such occasion. Preachers also preach sermons from religious texts. All of these customary practices make people aware about the difference between right and wrong. The deity is taken in a procession to enable all to receive blessings. In the “Akhanda Deepa” puja, the deity is brilliantly lit with garlands of oil lamps which burn throughout the day. Significance of Ramlila on Rama Navami The religious event of Rama Navami commemorates various events of Lord Rama’s life. Cultural programs like Ramlila have a significant part in Rama Navami celebration. This dramatic performance bears an account of Rama’s life and his battle with Ravana. We can observe the perfect amalgamation of several virtues in the character of Rama. The Hindu religion portrays his character as an ideal son and a good step-son. It also describes Rama as a loving brother, a caring husband and a responsible King. As a son the character of Rama teaches us that one should to obey and respect the order of one’s father and always protect the dignity of one’s father. That is why, Rama spent fourteen years in exile in forest to honor his father. As an ideal step-son, he respected the decision of his step-mother Kaikeyi and left ownership of Ayodhya. As a loving brother, he maintained loyalty towards his brother Bharat. As a caring husband, he fought a long battle against Ravana to protect Sita from the grip of Ravana. Through this act, the character of Rama makes men aware regarding their duty about protection of their better half from impending danger. As a responsible King of Ayodhya, the character of Rama represents the glory of sacrifice and honesty. Significance of Chariot Processing on Rama Navami: Chariot processing is an indispensable part of Rama Navami festival. The devotees place the images of Rama, Sita, Lakshmana and Hanuman in a well decorated chariot and start processing on the streets. Through this processing, the devotees declare about the peaceful days of Rama’s reign. Significance of Taking Holy Bath on Rama Navami: Taking holy bath in the sacred river of Sarayu in Ayodhya is a part of elaborate rituals of this ceremony. The Hindus believe that this bath will help in the process of purification of body and soul. In Southern parts of India, this event is celebrated as the wedding anniversary of Rama and Sita. Significance of Performing Rama’s Wedding Anniversary on Rama Navami In Sothern states of India, devotees observe this day as the wedding anniversary of Rama and Sita. Through organizing wedding of this celestial couple, the devotees of Rama intend to celebrate the loving bondage of husband and wife. Therefore, we can conclude that the Hindus have given a status of God to the character of Rama for his divine virtues. The celebration of Rama Navami means the destruction of negativity from the earth. The devotees of Lord Rama make an effort to eliminate all signs of evilness from themselves though this festival. http://festivals.awesomeji.com/ramnavami/ram-navami-significance.html — Contributed by Atmajyothi Gayathri

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Panchadasi - Tatva Viveka Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji...

I bow to Sita the beloved consort of Sri Rama, who is responsible for the creation, sustenance and dissolution (of the universe), removes afflictions and begets all blessings

''O Sadgurudeva! If anyone thinks they have understood 'Gurudeva', than they have understood very little. The Name and form of Gurudeva whom they have known, felt and understood is also the form of deities. Gurudeva is beyond the seventh plane of Consciousness. Gurudeva is beyond Name and Form, Gurudeva is ''The Absolute'', and Gurudeva is the Parabrahman of Parabrahma. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet''. Tatva Viveka means 'looking deeply into the Truth'. So, in the last six Slokas it is said that the Consciousness is one in all the three states, the knowledge of the object is different from the object. The object is outside but the knowledge of the object is inside. We also saw that the objects are different in all the three states, but the awareness was the same. It is like the Sun light which illuminates different objects in the world, it illuminates the trees, the human beings, birds etc., the objects are different, but the light which illuminates, the Sun light is the same. Likewise the objects in waking and dream states and the ignorance of the deep sleep are different, ignorance itself is the object in deep sleep, but the awareness in the all three states, is the same. So, the Consciousness in all the three states, all the time and in the entire creation cycle is one and the same and that is 'Atman'. So the Atman is the greatest object of our love and also it is the greatest source of Bliss. It is neither born nor does it ever die; and it is Sat, Chit and Ananda Svarupam, This is 'I'. In this way Tatva darshana has been discussed with reference to 'I', the pure being who supports the waker, waking world and the waking experience. The same is in dreaming and deep sleep state. The next few verses say about the Love for the Self. त ूेमा माथ म य ऽ अतःत परमं

नैवम याथ मा मन: |

तेन परमानानदताSS न: ||९॥

''The

love for the other things and beings is for the sake of Self; but the love for the Self is not for the sake of others, thereby it is said that the love for the Self is supreme. Therefore, the Self is of the nature of Supreme Bliss ''. - 9

The love we show towards others is because we are attached to them, maybe they are related to us or they are near and dear to us. This brings happiness, joy for us. For example, we like a person, we are attracted towards them and it may be because we like the way they talk or their physical appearance, or there mannerisms. All these lead to happiness and joy for our Self. We are aware that the happiness is for our Self, but we are not aware that Self is Atman. At the same time, if we were not aware of the Atman, we would not have loved it, So, we are aware that we are there, Atman is the source of our existence, but we are not aware that 'The Atman is Parabrahman' the source of all the source. We may not know many things about ourselves, but we know that we exist. So, there is some awareness of the Atman.

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इ यं परं

स च परान द आ मा यु# या तथा$वधम ् | ॄ(

तयोशचै#यं ौु य तेषप ू .दंयते

|| १० ||

''In

The hosts of virtues possessed by Rama are a blessing to the world and the bestowers of Liberation, riches, religious merit and the Divine Abode

this way the Self is proved to be Sat - Chit - Anand. The Upanishads declare that the ParaBrahman is also of the nature of Sat - Chit - Anand. Therefore, the identity between the Self and the ParaBrahman is expounded in the (mahavakya of) Upanishad. - 10 It has been logically concluded that Atman is the nature of Pure existence, Pure Knowledge and Supreme Bliss. The Mahavakya ''Tat - Twam - Asi'' is with reference to our essential nature. This has also been declared by Upanishads. When we have what we love the most, we think we are full or complete. If we are attached to an object or a being, we miss them in such a way that we start feeling we are not complete without that particular being or object. So, this again is for the sake of Self, because the Self feels joy, feels full with them or that object. For example, let us say there is something you love most and that is very near to you. When that loved one is near you, you will never think of the world or other things. This is Love for the sake of Self. But the love for the Self is not for the sake of others, it is for the Self only. The object of the greatest Bliss, Atman is here, that is ''us'', and still we are distracted by other objects. This shows that we are really not experiencing the Atman, So, on one hand we cannot say we are not experiencing, on the other hand we cannot say we are experiencing, if we were fully aware of the Atman, our mind wouldn't have been drawn away by things other than Atman because it is the object of greatest Bliss. Let us say there is something you love most, and the thing which you love the most is near to you, when that loved one is near you, you will never think of the world or other things and that real thing should be the Self alone. The Self what is said here, as love for the Self is The Supreme Reality - Parabrahman'. अभाने

न

परं

ूेमं भाने

न

$वषये

ःपृहा

अतो भानेs5यभाताsसौ परमान दता नः ||

''There

cannot be supreme love for an unknown (Self) and if it is known there cannot be desire for other objects. Therefore, (is it not a contradiction that) this nature of Supreme Bliss of the Self although known, is yet unknown and is not experienced! - 11 We can love someone we know, someone we want, someone we are attracted or attached to. We cannot even imagine loving an unknown person. Likewise, we love our self, we want to be happy, we want to enjoy. All this is because we love our self the most. ‘We’ here is the Self, but this Self is identified with the senses and we say, I like the object which attracted me; I love that person as that person is dear to me. We cannot love that 'Self' which we are not aware of. The

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Supreme Reality - ParaBrahman.

Multitudes of sins dare not stand in the presence of those who utter the name Sri Rama even while yawning.

So, here in this sloka, it is said, that we are experiencing and not experiencing at the same time. We can experience anything in the general way, but we cannot experience anything in a special way. We are experiencing Self identifying with the senses and also Self as the source of our existence, but at the same time we are not experiencing Self as Atman - The source of all Sources, the Source of Supreme Bliss. So, as Gurudeva says, love for the sake of Atman is the boundary which is formed by us and we don't want to go beyond the boundary. Inside that boundary lies our family, our dear and near ones, our beloved thing, objects which we love because it brings happiness, joy to us, but we are not aware that 'us' is Atman. Love for Self alone is the love what we rise to, we evolve. It is not the selfish attachment; it is identifying yourself with all beings in the world. When we accept the entire world as One Supreme Self - The Universal Self, we love all beings literally as ourselves. This is Love for Self alone - The Universal Love, 'Aham Brahman Asmi. Shirasa Namisuva, Gurudeva Pada sevaki.

The teachers There would be no meaning in life if death was one’s end. Life can be meaningful or it is meaningful because it is continuous, death is not your end. Your desires take you to another life and your actions here determine the hereafter. The end of life is not in death but in immortality. One who attains self realization, his journey ends. The realization that you are pure consciousness, free from birth and death is the real death. It is the death of the individual, not his body. Usually, even the body dies the individual lives, he takes another body, but when he truly realizes that he us pure consciousness then there is real death and end to life. Life is full of questions, death is a mystery for the one who does not know. For the one who knows life is perfect and clear and death is no mystery but a friend. There is no point in wishing to die, instead wish to realize your true self and become free in this life. Don’t label life telling ‘life is a suffering’, ‘life is a pain’, ‘life is tough’, don’t limit life to something. Life is full of possibilities, with the certainty of death and the promise of another life. Learn how to live from death, learn how to live from the afterlife. Learn how to be free here and now. Unless you learn you have to attend the classes of life and death, who are both great teachers. By Gurupada

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Patanjali Yoga Sutra - Talk 7 Talk given by Sadguru Prabhuji on Astheya, 12-Oct-2012

May Your appellation ‘Rama’ O Lord, excel all other divine names and play the role of a fowler in relation of birds in the form of sins.

My humble Pranams to all Atmajyothis, the divine lights of the Self. Today we shall contemplate on another Yama, ‘to do’ practice, prescribed by Patanjali Maharshi. It is called Astheya meaning non-stealing. Patanjali Maharshi says that one who is established in Astheya will gain the choice of the wealth. अःतेयूित9ायां सव र:ोपःथानम ् ॥३७॥ asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam ||37|| When non-stealing (astheya) is established, all jewels, or treasures present themselves, or are available to the Yogi. The choice of wealth comes to a person who is established in non-stealing. Let us understand the meaning of this statement. As it has been told earlier, the Yama of Patanjali Maharshi can be understood in two ways. Firstly, as a practice, that have to be consciously inculcated into one’s life, and secondly as the qualities that naturally develop in one who gets progressively established in the real Self through spiritual practices and yogic practices. As one gets progressively established in yoga, most of these qualities of Yama naturally manifest in him and he becomes a non-stealer. Let us now understand about ‘non-stealing’ in further detail. We identify ourselves with the body, mind and intellect complex. In this process, the real Self identifies with the non-Self. The body, mind and intellect belong to the nature. By identifying ourselves with the body, mind, intellect complex, by claiming that ‘I am the body, mind, intellect’, we are possessing something that does not belong to us and this is stealing. This is what is termed ‘Ahankara’, ego. As soon as Ahankara appears, the associated desires like, ‘This is me, I need this’ etc. arise and these desire soon become greed which lead to the act of accumulation, taking away, grabbing from nature called stealing, Astheya. A yogi is one who gets established in his true Self, who does not identify with his body, mind and intellect. He then becomes truly a non-stealer, Astheya. Astheya as a quality manifests in him. When this happens, the choice of wealth comes to him. The True Self or Atma, is the reality of the Universe, Brahman, the Supreme reality and all the laws of nature obey this supreme reality. One who gets established progressively in yoga, in the Self, naturally becomes master of the laws or the phenomenal nature. The nature follows the laws set by the Supreme reality. A yogi is one who progressively gets established in that very Supreme reality and naturally, the laws of nature follow the wish of the yogi. Do not mistake that the yogi would use these ability for personal gains, for money, power etc., for the desires of one who gets established in the True Self, Consciousness, are universal in nature, are for the welfare of the Universe. Whatever wealth is required for him to make that happen, will come to him. The wealth is not just physical wealth; it can also be in form of students who can make his wish of universal welfare come true. For example, Ramakrishna Paramahamsa was a great enlightened be-

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Protect me, O Leader of Raghuâ&#x20AC;&#x2122;s race, holding as You do an excellent bow and brilliant arrow in Your hands.

ing. He wished to teach and take his teachings to the world, but he did not know any language other than Bengali. He wanted students and used to pray to the Divine Self to give him the students who can go and teach to the world and soon his wish came true. One by one, students came to him, learned from the Master and took his message to the world. One such student was Narendra who later became famous as Swami Vivekananda. He took the teachings of Ramakrishna Paramahamsa to the world. The wealth can be money, fame, name, students or it can be the mental abilities which are required for fulfilling the unselfish desires of the yogi which are for the welfare of the world. The material, the strength which is required for fulfilling his desire, will come to him naturally. If his wish is to propagate his teachings, then students will come to him. The same happened with Jesus Christ. Many disciples came to him and spread his teachings. Thus, one who is established in non-stealing from nature, he gets choice of wealth from the nature. The Universe sends whatever is required to make his wish come true. This is a quality which manifests with progressive enlightenment, a progressive establishment in yoga. Let us look at Astheya as a practice to be cultivated in our life and how we can do so. When we identify with the body, mind and intellect, desires arise which lead to greed and to possessiveness. In todayâ&#x20AC;&#x2122;s world, various kinds of stealing happen. We steal, from the animals their right to live by killing them for food. We steal from the workers when we do not pay them the right wages for their labour; we steal ideas from others, implement them but do not honour them. Many of the discoveries in the field of science and technology today can be traced back to the Vedic period. The Gravitation force, Concepts in Mathematics, Science, have been borrowed from Rishis, but they are not honoured, this is stealing. We take teachings of the Rishis and imbibe them in our lives, benefit from them but do not pass it on selflessly to others, this is stealing too. Thus, we know now that stealing can happen in many ways, at gross level and at the subtle level. For example, at the gross level, huge marketing happens for products which are worthless. Dreams are sold through marketing and as a result, the product gets sold in large volumes. That is in reality stealing money from people. Becoming aware of different kinds of stealing happening by oneself and in the society and getting established non-stealing is the spiritual practice Astheya.

Upanishad Quotient 1. 2. 3. 4. 5. 6.

Sthirai - Gross Sthula - Strong Kosha - Wise person Vidwan - seven flames Saptharchisha - Shadow Chaya - Sheath

Answers on page 12

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7. 8. 9. 10. 11.

Naadi - The bright fortnight Shraddha - Nerves Aho-ratro - Faith Krishna Paksha - Day and Night Sukla Paksha - The dark fortnight

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Zen Koans

O Rama! You relieve the burden of the earth by the enormous strength of Your arm and are an adept in killing the demons Khara, Dushana and Viradha

Is that so? The Zen master Hakuin was praised by his neighbours as one living a pure life. A beautiful Japanese girl whose parents owned a food store lived near him. Suddenly, without any warning, her parents discovered she was with child. This made her parents angry. She would not confess who the man was, but after much harassment at last named Hakuin. In great anger the parent went to the master. "Is that so?" was all he would say. After the child was born it was brought to Hakuin. By this time he had lost his reputation, which did not trouble him, but he took very good care of the child. He obtained milk from his neighbours and everything else he needed. A year later the girl-mother could stand it no longer. She told her parents the truth - the real father of the child was a young man who worked in the fish market. The mother and father of the girl at once went to Hakuin to ask forgiveness, to apologize at length, and to get the child back. Hakuin was willing. In yielding the child, all he said was: "Is that so?"

A Parable Buddha told a parable in sutra: A man traveling across a field encountered a tiger. He fled, the tiger after him. Coming to a precipice, he caught hold of the root of a wild vine and swung himself down over the edge. The tiger sniffed at him from above. Trembling, the man looked down to where, far below, another tiger was waiting to eat him. Only the vine sustained him. Two mice, one white and one black, little by little started to gnaw away the vine. The man saw a luscious strawberry near him. Grasping the vine with one hand, he plucked the strawberry with the other. How sweet it tasted!

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Spiritual Insights Control the mind and reach thoughtless state Guru's Grace will surely enlighten Thoughts and mind are one and the same who is there to control? why play the game? Silence is golden and sound can distract can listen his voice in absolute stillness silence and sound together is music that lighten the soul and compel to listen walk his walk and reach him in no time He will make your path brighten wonder of wonders no one there to walk and the path merged with destination.

And then I met You. journey before has no relevance journey after has no specific reason perceived burden is lifted when realized we travelled together all this time.

Upanishad Quotient - Answers 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.

Sthirai - Strong Sthula - Gross Kosha - Sheath Vidwan - Wise person Saptharchisha - seven flames Chaya - Shadow Naadi - Nerves Shraddha - Faith Aho-ratro - Day and Night Krishna Paksha - The dark fortnight Sukla Paksha - The bright fortnight

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Swetaswara Upanishad Bhavadhare Today we are going to continue Swetaswara Upanishad. Shloka No 6: O ornament of Ayodhyå! Your Name wipes out the impurities of this sinful age and curbs the feeling of meum. Protect this humble devotee

सव जवे

सव संःथे

अ ःमन

हं सो

पृथगा मानं

बृह ते

ॅा यते

ूेBरतारं

ॄ(चबे |

चम वा

जुCःततःतेनांमत ृ वमेित ||

सव जीवे

सव

संःथे

That Brahma Paramatman is there is in all Jivas, and he is there in all living

beings . सव समःते - and all living beings are in him; so two ways, both are true. The Supreme Reality is in all living beings and all living beings are in that Supreme Reality. बृह ते ॄ(चबे - All living beings are going around in this Massive Circle. अ ःमन हं सो ॅा यते ॄ(चबे - In this circle the Hamsa is going around. Brahman is in everybody and everything; everybody and everything is in Brahman. The Supreme Reality is in the whole Universe and the whole Universe is in the Supreme Reality. The whole Universe is going round and round in circles and is called as Brahma Chakra. The Jivatma, an individual Soul called Hamsa is going in the circle again and again with Brahman with illusion ॅा यते, the illusion is making the Jivatma an individual Soul to go with the circle of Prakruti, the Nature. पृथगा मानं ूेBरतारं च म वा

जुCःततःतेनांमत ृ वमेित - So, what kind of illusion is the

Jivatma, the Hamsa is having? The illusion is that I am separate from God. That is the biggest illusion. There is no greater illusion that I am separate from God which is possible. Now how does he come out of this illusion? Only when there is the grace of Eshwara on that living being, that living being can come out of the illusion, otherwise not possible at all to come out of the illusion. Duality that I am separate from God this is the biggest duality Gै त. I will tell you a story. During 14th or 15th Century in Pandarapur of Maharashtra there were many great Saints. At that time Sant Jnaneshwar known as Jnanadev, Gorakumbara and Namadev were contemporaries. Many saints came at that period. The same thing happened in Karnataka also, there was the period of Bhakti, and many Dasas like Purandara Dasa, Kanaka Dasa came. In Tamil Nadu also there was a period when many Alwars came and many Nayanmars came in and at some point of time many saints were born. In Pandarapur Jnanadev, Gorakumbara and Namadev were at the same time, in Tamil Nadu Alwars and Nayanmaras were there at the same time and in Karnataka it was Dasa parampare. At that period of time there was a feast in Gorakumbara's home and he invited some people for offering food. Gorakumbara was a potter and many of the Saints came for lunch, than

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THE greatest formula that can liberate, cleanse and elevate the mind is RamaName, the Name of Rama.

Jnanadev who was a very young boy of 16 years asked Gorakumbara a question, 'Gora you are a Jnani, in these Mahatmas who have come here who is really Jnani? Who is Ajnani? Who is matured and who is not matured'? Than Gorakumbara took his stick which he was using for tapping the pot to find out whether it was baked or not. He started tapping on each of the Mahatmas who were sitting for lunch and when he tapped on Namadev he said, 'This pot is not baked, this pot is not matured'. Hearing that Namadev got wild; he got angry and said 'How can you say I am not matured? Everyday Bhagavan Vittoba comes and talks to me, he takes food from my hand, how dare you can say I am not matured'. Than Gora says 'I am sorry but that is what it is'. Then Namadev doesn't even take food, he runs to Vittala and complains to Vittala, 'How come every day you eat food from my hand, you come to my house, still Gora says I am not matured, I am not Jnani'. Than Vittoba smiles and says 'you don't have a Guru, find a Guru and he will teach you why you are not Realized, why you are not fully a Jnani'. ‘Where do I find the Guru’? Vittala directed him to go in the way where he could find his Guru in an old temple. So, Namadev goes in search of his Guru and after a long search he finds a temple where an old man is sleeping. There is a Shiva Linga and this old man is sleeping with his foot on Shiva Linga. Namadev is shocked seeing him keeping his foot on Shiva Linga and sleeping! Namadev says 'Sir, you are keeping your foot on Shiva Linga and sleeping! How can you sleep keeping your foot on Shiva Linga'? The old man says 'I am too old and cannot see also, you please keep my foot down where there is no Shiva Linga'. Then Namadev takes the foot of the old man and keeps it in another place, before he keeps there is another Shiva Linga, wherever he lifts the foot and keeps there is a Shiva Linga. Namadev is really surprised and says 'O Master! You are the real Master, you have shown me Shiva is everywhere, you are my Guru please show me the way'. Then the Master laughs and says 'Gorakumbara said you are half baked, why? Because you are seeing Vittoba in a form, you think Vittoba is that much only? what you have not Realized is Vittoba is everywhere, Vittala is inside Vittala is outside, that's why Gorakumbara called you half baked, you are not able to see Vittala everywhere, that is your problem'. Jnanadeva has the Realization that Vittala is everywhere and everything is Vittala, then he goes back to his village and now has stopped going to the temple. Now Vittala gets worried and come to Jnanadev and says 'what has happened to you? Why are you not coming to the temple'?' Namadev says 'I was blessed with Guru kripa, grace of Guru, so far my eyes was covered, I was thinking Vittala is a statue, Vittala is in one place, now with the grace of the Master I have Realized Vittala is everywhere, now why should I go to the temple? He is in the temple of my heart'. So, this is a story told to show the importance of the complete Realization of God. If you are able to see the God that is not full Realization, when you realize everything is God only and nothing else is there, that is full Realization. This is also told to tell the importance of a Guru in the life of a sadhaka. Ramana Maharshi says ‘this story illustrates the importance of a Sadguru a Realized Master where Sadguru points out God is everywhere’. Till Sadguru comes into your life you keep God in a very safe place, he will be in your Puja room. Daily do Puja and close the door so that there will be no interference in your daily activity and you can take care of other activities. You say that God is in somewhere in very far place,

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somewhere in Thirtha Yatra because there he is safe, he is in Kailas or he is in temple where he is still safer because there will be no problem in day to day activities because he will not watch your daily activities. The problem starts if God is everywhere, if God is in everything no activity of yours goes unnoticed , whatever we do, whatever we see is noticed, so, we keep God very far, at a distance and give form to the God and keep the God far from us, why? Because by doing this we have duality that God is different and we are different and we have the concept that I am separate from God. This concept is what which causes you bondage, the illusion that I am separate from It is My vow that if one only once seriously surrenders unto Me, saying “My dear Lord, from this day I am Yours,” and prays to Me for courage, I shall immediately award courage to that person and he will always remain safe from that time on.

God. How can I be one with Bhagavan? How can I be close to God? I am पापा म

doing so

many mistakes, how can I be closer to God? How can you not be? Why is it not possible? Mind does the mistakes but the Sakshi which is watching the mind is always Pure. Now the problem is you don't identify God with the Sakshi and you go on searching God in Himalayas, somewhere in temple, somewhere by the side of the River. That Paramatma is there in you as Sakshi (Witness). Every thought, every action and every idea of yours is noticed observed by Sakshi. Because you forget that(Sakshi), you feel separate from God. The feeling of separation from God that I am separate from God, that God is somewhere and I am somewhere, this feeling is the biggest suffering for all human beings. This is called duality where there is duality there is suffering. When we go to a market and see some strangers we feel stress, when strangers talk to us we feel stress because they are not related to us. . They are different and we are different is the feeling which causes the pain. But we are comfortable in the company of our friends and relatives. When everything is related to us there is no pain, that feeling that everything is related to me is Savikalpa Samadi. The Universe is related to me in the form of God सवI कलु$वद ॄ(न ,this feeling lessens the suffering. The feeling of separation from God disappears in Savikalpa Samadi, where you identify oneness with the Universe . Until the feeling of oneness is there you separate out friends, enemies, I like this, I don't like this. Everything is in the form of divine nature and there is no separation. The living being that lives in the feeling of separation is called Hamsa, Hama is individual Soul (Jivatma), why is this called individual Soul? Because, when you breath in and out there is a sound called Ham Sa, until Hamsa realizes I am one with Paramahamsa, he is in illusion. Even if there is one inch gap between you and God there is an illusion, because there is no place or thing where God is not there, he is inside and outside. The Hamsa feels that suffering is because of identification with body, mind and intellect. Forgetting that he is Pure Awareness (one with the Sakshi) which is illusion, he keeps on going round and round and round in circles. What circle is that? That is Brahma Chakra and what is this circle? पुनर$प जननं पुनर$प मरणं पुनर$प जननी जठरे शयनं Again and again taking birth and, again and again dying, this cycle goes on and on. How long it goes on? For infinite Period.

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Rama for you should mean the Path He trod, the ideal He held aloft, and the Ordinance He laid down. They are eternal and timeless.

It is said that the Brahma's life time is very big, i.e., one year of human beings is one day of devatas and one year of devatas is one day of Brahma and such Brahma lives for hundreds of years, that means crores and crores of human life. Besides this, some of the human beings living in the delusion does not get liberation in one Brahma's life time, they take many life times of Brahma to get liberated, that is the effect of delusion (Maya). How to come out of this delusion? If I have to come out of this all alone it is impossible, there should be the grace of Eshwara, grace of the Lord and grace of the Master. How will the grace of God be? Will the light come and shine on your head sometime? The grace of Bhagavan comes in the form of teachings i.e., Upanishads, Vedantas, Brahmasutras, Bhagavad Gita. These teachings are the grace of Bhagavan. It constantly reminds you of your connection with the Supreme Reality. All the subjects are there but you must have desire to read. The desire to read is the grace of Bhagavan. No no, I have read all Shastras!! What if you have read all the Shastras Scriptures and chant all mantras like a parrot? You have to understand the Scriptures, for that the grace of Bhagavan is required. No, I have understood what I have not understood; I know what I don't understand. There are many people who think they know everything, even God cannot save them. There are many people who don't know what they don't know, they are called fools and nobody can save them. There are some people who know what they don't know; there is a possibility of hope for them. There are some people who know what they don't know and seek help from somebody else, they are wise people and God helps them. It is said 'God cannot help or God will not help those who do not help themselves'. We should seek and we shall get., we should knock and the doors will open says The Christ in Bible. How will we know when we don't seek? We have to seek from Masters, Knock the doors of our heart and it will open. All doors are locked from inside because you want to prevent somebody going outside from inside. But in your heart the doors are closed from outside because Bhagavan is inside, you must knock the door and who opens the door is Bhagavan. This is the essence or gist of this shloka. The grace of the God has to be there, what is the grace of the God? Don't be under the imagination that some magic will happen, he has already given you the grace. The grace of the lord is always there, he gave you Bhagavad Gita, did you read?? He gave you Upanishads, did you know?? He gave you Brahmasutra, did you hear?? He gave you Yoga Shastra, did you learn?? His grace is always there but you didn't see because you didn't seek, So he didn't give you the Wisdom to read. It is like - Mother has a child, the child is crying, mother asks the child why are you crying? The child says, mummy I need a car, mother gets a car. Again the child starts crying, mummy I need chocolate and the mother gives the chocolate. After sometime the child starts crying, now mummy comes and asks what do you want? Now the child says I don't want anything I want you, than mummy picks up the child. We are like children we want so many things from God like chocolate, car, biscuits, cricket. We keep on asking God, God give me this, God give me that and Bhagavan is happy to give it to you as long as you don't trouble him by crying, crying and crying. He keeps on giving what you want and you are happy and

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you say 'See, God is so great' Why? God is great? Does he require your degree, your proof to be great? 'I prayed for good marks in exam and I got good marks in exam, that's why God is great', what example is this? No no, I prayed for promotion and God gave me promotion, God is great because he made a favour to you, if he didn't do favour to me, I don't know if God is great or not? If he favours us he is great, God give good wisdom to my husband, than God is great. God is happy in granting all your wishes. The moment Sri Rama's arrows make their appearance like sun, demons host would scattered like shadows of night

There are very few people who seek God himself like a child crying for the mother, then God will come and lift you, that is the grace of Bhagavan. So don't think that grace of Bhagavan is not there, grace of Bhagavan is the in the form of Bhagavad Gita, Upanishads. How will he lift you when you canâ&#x20AC;&#x2122;t understand after reading what Bhagavad Gita is? What Upanishads is? Then you have to meet a Sadguru just like Namadev met his Master, then Realization will happen in you. God is everywhere and Sadguru is the grace of Bhagavan, Scriptures are the grace of Bhagavan. Until you seek him, until you cry for the Lord, until you ask for the mother you will not get it i.e., the Grace of The God. Grace is not something special to somebody, they sought and they got it. You didn't seek, you didn't get it. You ask something else when they are asking for Bhagavan, until the grace of Bhagavan is not there, this duality will not go. Until duality goes there is no liberation from this ŕĽ&#x201E;(ŕ¤&#x161;ŕ¤Ź, what is the duality that has to go? ' ŕ°žŕ°¨ŕą ŕ°ž ŕą&#x2020;ŕ°&#x201A;ŕ°Źŕą ŕ°Śŕą ŕ°žŕ°¨ŕ°˛ , ŕ°&#x2C6; ŕą&#x2020;ŕą&#x2022;ŕ°š ŕ°Žŕ°¨ ŕ°Źŕą ŕ°žŕ°¨ŕ°˛ , ŕ°¸ ŕ°žŕ°¨ŕ°&#x201A;ŕ°Ś ŕ°ľ ŕ°žŕ°¨ŕą ŕ°ž ŕą&#x2020;ŕą&#x2022;, ŕą&#x2022;ŕ°šŕ°&#x201A; ! ŕą&#x2022;ŕ°šŕ°&#x201A;! ŕ°šŕ°&#x201A;!

Until you Realize the oneness with the Supreme Reality, you are guaranteed to be going in circles in ŕĽ&#x201E;(ŕ¤&#x161;ŕ¤Ź, .If one Brahma Chakra goes another Brahma Chakra will come but you will be stuck in giant circles and moving in that circle, this is what is called Maya. If you are stuck in an illusion it is very difficult to come out of it, for that you need grace, you have to pray for grace, you have to wait for grace, you have to cry for grace and then the grace of the Lord will come in the form of Master. This is the summary of this shloka. This Brahma has three aspects; One who knows Brahman, merges with Brahman and they get liberated. Until there is full merging with Paramatma, there is no liberation and you have to keep on moving and moving in Brahma Chakra, births after births. Like a wave has to merge with Ocean, an individual Consciousness has to merge with Universal Consciousness and that is liberation. If you have an illusion that I am the body, I am the mind, I am the intellect and God is separate from you and if you have the ego that it is me, me and me, it is bondage .Then there is no liberation, there is no merging with God .And if the merging happens ,there is no individual Consciousness left. Only Paramatma is left and the liberation happens, and what is that we will learn in next class.

Divya Jyothi

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SALUTATIONS to Lord Rama, an Incarnation of Lord Vishnu, who is measureless, who is of the nature of pure Consciousness and bliss, who is the consort of Mata Sita, Master of Shri Hanuman, and the Lord of the three worlds, who took His birth at His own will in order to establish righteousness, destroy the wicked, and protect His devotees.

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реД(рдЪрдмреЗ -

р░И р░╡р░др▒БKр░▓р░ж< р░╣р░Вр░╕р░╡ р░╕р▒Бр░др▒Б& р░╛& р░З р▒Ж. р░м1р░╣2р░ир▒Б р░Ор░▓ р░░р░▓р▒Б р░Ор░▓ р░жр░░р░▓р▒В р░З р░╛9 р▒Ж; р░Ор░▓ р░░р▒Б р░Ор░▓ р░╡L р░м1р░╣2р░и< р░З р▒Ж. р░Ер░др▒БFр░ир░дCр░╛р░ж р░ЕG&р░д р░ЗMр▒Х 6р░╢ р░ж< р░З р▒Ж; р░ЗMр▒Х 6р░╢ р░╡ р░Ер░др▒БFр░ир░дCр░╛р░ж р░ЕG&р░╡р░ж< р░З р▒Ж. р░ЗMр▒Х 6р░╢ р░╡ р░╡р░др▒БKр░▓р░ж< р░╕р▒Бр░др▒Б&р░д&Hр▒Жр▒Х р░З р▒Ж, р░ЗNр▒Жр▒Х р░м1р░╣2р░Ър░Х1. 5р▒ХCр░╛р░д2 (р░к1 р▒ЖFр▒Хр░Х р░Жр░д2) р░╣р░Вр░╕р░╡ р░н1STр▒Ж р░Тр░│Tр░╛D р░╡р░др▒БKр░▓р░ж< р░м1р░╣2р░и Vр▒Жр▒В р▒Ж р░╕р▒Бр░др▒Б&р░д&Hр▒Жр▒Х р░З р▒Ж. р░И р░н1Sр░пр▒Б 5р▒ХCр░╛р░д2р░╡р░ир▒Б' р░к1р░Хр▒Г?р░п р░╡р░др▒БKр░▓р░ж< р░╕р▒Бр░др▒Б&р░╡р░В р▒Ж 3р░╛р░бр▒Бр░д& р▒Ж. рдЬреБCрдГрддрддрдГрддреЗрдирд╛рдВрдордд реГ рд╡рдореЗрд┐рдд - 5р▒ХCр░╛р░д2 р░╣р░Вр░╕$Tр▒Ж р░Зр░░р▒Бр░╡р░Вр░др░╣ р░н1S Xр░╛р░╡ р░жр▒Б? р░╛р░ир▒Б р░нр░Чр░╡р░Вр░д$р░Вр░ж Zр▒Жр▒Х(р▒Ж р░Ор░ир▒Б'р░╡ р░н1S. р░Е р▒Жр▒Х р░Е?р▒Х р▒Жр▒Вр░б[ р░н1S. р░╛р░ир▒Б р░нр░Чр░╡р░Вр░д$р░Вр░ж Zр▒Жр▒Х(р▒Ж р░Е р▒Жр▒В'р▒Х р░н1SDр░Вр░д р▒Жр▒Вр░б[ Zр▒Жр▒Х(р▒Ж р░н1S р░Зр░░р░▓р▒Б р░Е)р░╛р░зF. р░Зр░Ч 5р▒Х6р░пр▒Б р░И р░н1S]р░Вр░ж ^р▒Жр▒Вр░░р░мр░░р░▓р▒Б ^р▒Жр▒ХTр▒Ж )р░╛р░зF? р░Ир░╢ р░░р░и р░Хр▒Г_р▒Ж р░Ж 5р▒Х6р░п Sр▒ХHр▒Ж р░Ж р░╛р░Ч 3р░╛р░д1 р░Ж 5р▒Х6р░пр▒Б р░Ж р░н1S]р░Вр░ж ^р▒Жр▒Вр░░р░мр░░р░▓р▒Б )р░╛р░зF, р░Хр▒Г_р▒Ж р░Жр░Ч р░ж9(р▒Ж р░Ж р░н1S]р░Вр░ж ^р▒Жр▒Вр░░р░мр░░р░▓р▒Б )р░╛р░зFCр▒Жр▒Х р░Зр░▓ . р░╛р░ир▒Б р░нр░Чр░╡р░Вр░д$р░Вр░ж Zр▒Жр▒Х(р▒Ж р░Е р▒Жр▒В'р▒Х р▒Ж р▒Цр░д Jр░╛р░╡ р▒Ж р░Е?р▒Х р▒Жр▒Вр░б[ р░╛р░ж р▒Ж р▒Цр░д Jр░╛р░╡. р░╛р░ир▒Б р░Тр░Вр░жр▒Б р░Х`р▒Ж ^р▒Жр▒Хр░│a р▒Ж&р▒Х р▒Ж. р▒зр▒к р░Ер░еCр░╛ р▒зр▒л р░╢р░д3р░╛р░ир░ж< р░о^р░╛(р░╛р░╖gр░ж р░кр░Вр░б(р░╛р░к р░░р░ж< р░Е р▒Жр▒Хр░Х р░╕р░Вр░др░░р▒Б р░Зр░ж9р░░р▒Б. р░Ж р░╕р░ор░пр░ж< р░╕р░Вр░д Vр░╛' р▒Жр▒Хр░╢ h (iр░╛р░и р▒Жр▒Хj), Tр▒Жр▒Вр░░р░Хр▒Бр░ВZр░╛р░░ ^р░╛р░Чр▒Б р░╛р░о р▒Жр▒Хj р░╕р░оkр░╛р░▓р░ж< р░Зр░ж9р░░р▒Б. р░Е р▒Жр▒Хр░Х р░╕р░Вр░др░░р▒Б р░Ж р░╕р░ор░пр░ж< р░мр░Вр░жр░░р▒Б. р░З р▒Жр▒Х р░др░░р░╣ р░Х р░╛Kр░Яр░Хр░жр░▓р▒В р░╕р░Вр░н6Gр░др▒Б, р░нm&р░п kр░╛р░▓р░╡р░В р░др▒Б&, р░Ж kр░╛р░▓р░ж< р░Е р▒Жр▒Хр░Х р░╛р░╕(р░╛р░ж р░Хр░ир░Х р░╛р░╕, р░к р░░р░Вр░жр░░ р░╛р░╕р░░р▒Б р░мр░Вр░жр░░р▒Б. р░дno р░╛р░бр▒Б6р░ир░▓р▒Б р░╕р░╣ р░Тр░Вр░жр▒Б kр░╛р░▓р░ж< р░Жpр░╛ р░░р░Чр░│a ^р░╛р░Чр▒Б р░╛р░п р░╛2р░ЧKр░│a р░мр░Вр░жр░░р▒Б, р░Тр░Вр░жр▒Б р░╕р░ор░пр░ж< р░Е р▒Жр▒Хр░Х р░╕р░Вр░др░░р▒Б р░Ьр░и2 р░╛qр░жр░░р▒Б. р░кр░Вр░б(р░╛р░к р░░р░ж< iр░╛р░и р▒Жр▒Хj, Tр▒Жр▒Вр░░р░Хр▒Бр░ВZр░╛р░░ ^р░╛р░Чр▒Б р░╛р░о р▒Жр▒Хj р░Пр░Х kр░╛р░▓р░ж< р░Зр░ж9р░░р▒Б, р░дnpр░╛'р░бр▒Б6р░и< р░Жpр░╛ р░░р▒Бр░Чр░│a ^р░╛р░Чр▒Б р░╛р░п р░╛2р░ЧKр░│a р░Пр░Х kр░╛р░▓р░ж< р░Зр░ж9р░░р▒Б, р░Е р▒Жр▒Х р░╕р░ор░пр░ж< р░Х р░╛Kр░Яр░Хр░ж< р░╛р░╕ р░кр░░р░Вр░к(р▒Ж р░Зр░др▒Б&. р░Ж р░╕р░ор░пр░ж< Tр▒Жр▒Вр░░р░Хр▒Бр░ВZр░╛р░░р░ир▒Б р░о р▒Жр░п< р░╣р░мs р░Жр░Ъ>р░╕р▒Б?&р▒Хр░ж9р░ир▒Б, р░Кр░Яkр░╛uD р░Е?vр░Чр░│р░ир▒Б' р░Жр░ор░В?1Gр░ж9. Tр▒Жр▒Вр░░р░Хр▒Бр░ВZр░╛р░░ р░оMkр▒Ж 3р░╛р░бр▒Бр░╡р░╡, р░Е р▒Жр▒Хр░Х р░╕р░Вр░др░░р▒Б р░Кр░Яkр░╛uD р░Ер░╡р░и р░о р▒ЖTр▒Ж р░мр░Вр░жр░░р▒Б. iр░╛р░и р▒Жр▒Хj р▒зр▒м р░╡р░╖Kр░Чр░│ р░Тр░Вр░жр▒Б р░Хu р░╣р▒Бр░бр▒Бр░Ч, iр░╛р░и р▒Жр▒Хj Tр▒Жр▒Вр░░р░Хр▒Бр░ВZр░╛р░░р░ир░ир▒Б' р░Тр░Вр░жр▒Б р░к1 р▒Ж' kр▒Жр▒Хqр░ж, 'Tр▒Жр▒Вр▒Х(р░╛ $р▒Хр░ир▒Б iр░╛$, р░З< р░мр░В р░░р▒Бр░╡ р░о^р░╛р░д2р░░< $р░ЬCр░╛р░ж iр░╛$ Xр░╛р░░р▒Б? р░Еiр░╛$ Xр░╛р░░р▒Б? Xр░╛р░░р▒Б р░кр░Х Cр░╛D р░╛9(р▒Ж? Xр░╛р░░р▒Б р░кр░Х Cр░╛Dр░▓ ? Tр▒Жр▒Вр░░р░Хр▒Бр░ВZр░╛р░░р░ир▒Б р░ор░бkр▒Ж Zр▒Жр▒Х]р░╕р▒БCр░╛р░Ч р░Йр░кxр▒ХDр░╕р▒БHр░╛р░Чр▒Б?р░ж9 kр▒Жр▒Вр▒Хр░▓р░ир▒Б' р▒ЖTр▒Жр░жр▒Бkр▒Жр▒Вр░Вр░бр▒Б Xр░╛р░░р▒Б р░кр░Х Cр░╛D р░╛9(р▒Ж Xр░╛р░░р▒Б р░кр░Х Cр░╛Dр░▓ р░Ор░Вр░жр▒Б р░Хр░Вр░бр▒БyMр░пр░▓р▒Б р▒ЖTр▒Жр░жр▒Бkр▒Жр▒Вр░Вр░бр▒Б. р░Е< р░Кр░Яkр▒Жu р░Хр▒Бqр░д р░о^р░╛р░д2р░░ р░дHр▒ЖXр░╛ Sр▒ХHр▒Ж р░др░Яzр░▓р▒Б р░Жр░░р░В{Gр░ж, р░Ер░╡р░ир▒Б

Divya Jyothi

Page 19 ామ ెౕj తHెయ SౕHె తటుzCాగ ^ెౕqద 'ఈ మడkె Zెం ల , ఈ మడkె పక CాDల '. ఆదను' kెౕqద ామ ెౕj ఉగ1 ాదను; అవను kెూౕపTెూండు ' ాను పక CాDల ఎందు ^ెౕTె ^ెౕళబహుదు? $తF భగCా| 6}ెూ&ౕబ బందు న ెూ'డ ె 3ా ాడు ా& ె, అవను నన' kైయ< ఆ^ార ెTెదుkెూళa~ ా& ె, ాను 'పక CాDల ఎందు ^ెౕTె ^ెౕళa?&ౕయ ఎందు ప1?భ Gద. Tెూౕ(ా ' nG, ఆద(ె అదు సతF' ఎందు ^ెౕళa ా& ె. నంతర ామ ెౕj ఊట 3ాడువ ల , అవరు 6ఠ లన బq ఓడు ా&(ె మతు& దూరు స< సు ా&(ె '$ౕను నన' kై]ంద ఆ^ార ?న'లు ప1? న బరు?&ౕయ, $ౕను నన' మ ెTె బరు?&ౕయ, ఆదరూ ఇనూ' ాను పక CాDల , ాను iా$ అల ఎందు Tెూర ^ెౕళa ా& ె'. 6}ెూ&ౕబ నగు ా& ^ెౕళa ా& ె, '$నTె

Lord Rama was the best of men with a sterling character. He was the very image of love. He was an ideal son, an ideal brother, an ideal husband, an ideal friend and an ideal king.

గురు ఇల , $ౕను సంపLణKCాD iా$ ఏkె అల ఎంబుదను' గురు ^ెౕళa ా& ె, గురువను' ^ెూందు, గురు $ౕను ఏkె iా$ అల , మతు& ఏkె సంపLణK iాన kైగూడ<ల ఎందు ^ెౕళa ా& ె'. ' ాను గురువను' ఎ< ^ాగు ^ెౕTె హుడుక<'? 6ఠ ల ^ెౕqదను, 'ఇHె ౕ ెూరద< ఇరువ హpెయ ెౕవ)ా నద< $న' గురువను' ెూౕడబహుదు ^ెూౕD అవనను' kాణు' ఎందను. ఆగ ామ ెౕj తన' గురు హుడుmkెూండు ^ెూౕగు ా& ె మతు& ఒందు ౕఘK హుడుkాట నంతర అవను ఒందు హpెయ ెౕCాలయద< ఒబs వయ)ా దవను $ ె9 3ాడు?&రువ దను' ెూౕడు ా& ె. అ< ఒందు వ <ంగ ఇదు9, ఆ వ <ంగద SౕHె ఆ ముదుక తన' _ాదవను' ఇటుzkెూండు మలDరు ా& ె. ామ ెౕj వ <ంగద SౕHె ఆ ముదుక _ాదవను' ఇటుz మలDరువ దను' ెూౕM ఆ తkెu ఒళTాగు ా& ె! ామ ెౕj ^ెౕళa ా& ె, ')ా n, $ౕవ వ <ంగద SౕHె _ాద6టుz $ ె1 3ాడళa ^ెౕTె )ాధF'? యజ3ాన ^ెౕళa ా&(ె ' ాను తుంZా వయ)ా దవ, ననTె ెూౕడలు సహ )ాధF6ల , $ౕవ ఎ< వ <ంగ ఇల ౕ అ< నన' kాలను' దయ6టుz ఇ>G'. నంతర ామ ెౕj యజ3ానన _ాదగళను' ెTెదు మ ెూ&ందు స ళద< ఇడు ా& ె, అ< kాలు ఇడువ దHెౕ మ ెూ&ందు వ <ంగ ఇరుత& ె, అవరు kాలు ఎ?& ఎHె < ఇడు ా&(ెూౕ అ< ఒందు వ <ంగ ఇరు?తు&. ామ ెౕj $జCాDయూ ఆశ యKCాగుత& ె మతు& ^ెౕళa ా&(ె, '$ౕవ $జCాద iా$, $ౕవ వ ఎHె Nె ఇ ా9 ె ఎందు ననTె ెూౕ>GరుCె, $ౕవ నన' గురు, ననTె దయ6టుz ా> ెూౕ>G'. నంతర iా$ నగు ా& ^ెౕళa ా& ె, 'TెూరకుంZార $ౕను అధK Zెం రుCె ఎందు ^ెౕqద ఏkె? $ౕను 6}ెూ&ౕబనను' ఒందు రూపద< ెూౕడు?& ె9; 6}ెూ&ౕబ ఎంద(ె అ ెzౕ ఎందు Jా6సు? ె9, ఆద(ె 6}ెూ&ౕబ సవKCాF ఎందు $ౕను అ>తుkెూంMర<ల . 6}ెూ&ౕబ సవKCాF ; 6ఠ ల ^ెూరగNెను ఇ ా9 ె ఒళగNెయూ ఇ ా9 ె, ఈ kారణkాuD TెూరకుంZార $న'ను' అధK పక ఎందు ^ెౕqదు9. ఎHె Nె 6ఠ ల ెూౕడలు )ాధFCాగ ె ఇ 9దు9 $న' సమ)ెF'. Vా'న ెౕj ఎHె Nె మతు& ఎల వL 6ఠ ల ఎందు సమపKక అ>త, నంతర తన' హq~Tె yం?రుDద. ఈగ ెౕవ)ా నkెu ^ెూౕగువ దు $< G ె. ఈగ 6ఠ ల$Tె ఆతంక శురుCా]తు, 6ఠ ల Vా'న ెౕj మ ెTె బందు ఏ ా]తు $నTె? ెౕవ)ా నkెu ఏkె బరు ా& ఇల ?' ామ ెౕj ^ెౕqద, 'ఇదువ(ెTె నన' కణు గళa ము తు&, ాను 6ఠ ల ప1?Sయను' 6ఠ ల ఎందు ఒం ెౕ స ళద< ఇ ా9 ె ఎందు ?q ె9, ఈగ గురుగళ అనుగ1హ ంద ాను 6ఠ లనను' ఎHె Nె kాణు ె&ౕ ె, గురు అనుగ1హ, అ ౕఘCాDదు9' ఎందు ^ెౕళa ా& ె. 'ఏkె ాను ెౕవ)ా నkెu ^ెూౕగZెౕకు? అవను నన' హృదయద ెౕCాలయద< ఇ ా9 ె'. ఆద9>ంద, ఈ క`ెయను' సంపLణK ెౕవర )ా ా ాuరద _ా1ముఖF ెయను' ెూౕ>సలు ^ెౕళHాD ె. $ౕవ ెౕవరను' ెూౕడలు )ాధFCాద(ె అదు పLణK )ా ా ాuరవల , ఎల వL ెౕవ(ె మతు& Zెౕ(ె ఏనూ ఇల ఎందు అ>Cా ాగ అదు పLణK )ా ా ాuర. ఇదు ఒబs )ాదకన 5ౕవనద< గురు మహత వను' ెూౕ>సలు ^ెౕళHాD ె. రమణ మహ K ^ెౕళa ా&(ె, 'ఈ క`ె

Divya Jyothi

Page 20 ఒబs సదు రు ెౕవరు ఎHె Nె ఇ ా9 ె ఎందు అ>యువం ె 3ాడువ సదు రు6న _ా1ముఖF ెయను' 6వ>సుత& ె'. $మ2 5ౕవనద< సదు రు బరువ తనక ెౕవరను' $ౕవ తుంZా సుర త స ళద< అంద(ె $మ2 పLVా kెూౕ ెయ< ఇ>సు?&ౕర. ైనం న పLVె 3ాM, $మ2 న$తFద చటువ kెయ< Xావ ెౕ అడచ ె ఆగ ర< ఎందు ెౕవర kెూ ెయ ZాDలు ము , $మ2 ఇతర చటువ kెగళను' గమ$సు?&ౕర. $ౕవ ెౕవరు బహళ దూరద స ళద< ఎHెూ ౕ ?ౕథK Xా ె1య< , ఎHెూ ౕ kైHాసద< , అథCా ెౕCాలయద< సుర తCాD ె ఎందు ^ెౕళa?&ౕర, ఏkెంద(ె అవను $మ2 న$తF చటువ kెగళను' 6ౕ సలు ఆగువ ల ^ాగు నద చటువ kెగళ< Xావ ెౕ అడచ ె ఇరువ ల ఎందుkెూళa~?&ౕర.

Lord Rama can be taken to embody all the highest ideals of man. He led the ideal life of a householder to teach the tenets of righteousness to humanity.

ెౕవరు ఎHె Nె ఇద9(ె సమ)ెF _ా1రంభCాగుత& ె, ెౕవరు ఎల దర< యూ ఇద9(ె $మ2 Xావ ెౕ చటువ kెగళన' గమ$స ెౕ ఇరలు )ాధF6ల . ావ Xావ దను' ెూౕMదరు, ఏ ెౕ 3ాMదరు ెౕవరు గమ$సు ా& ె ఎందు ావ ెౕవ>Tె ఒందు రూప kెూటుz ెౕవరను' దూరద< ఇ>సు?&ౕ6. Xాkె ? ఇద>ంద ావ Zెౕ(ె ^ాగు ెౕవరు Zెౕ(ె ఎందు, ావ ెౕవ>ంద Zెౕ(ె ఎంబ Jావ ెయ< ఇరు?&ౕ6. ఈ Jావ ె ౕ బంధనkెu kారణ - ాను భగవంత$ంద Zెౕ(ె ఎంబ భ1S. ాను ెౕవర Vెూ ె ఒం ాగలు ^ెౕTె )ాధF? ాను ెౕవర Vెూ ె )ాnపFద< ఇరలు ^ెౕTె )ాధF? ాను _ా_ాత2, ఎ ెూzౕ తప గళను' 3ాM ె9ౕ ె, ాను ెౕవర Vెూ ె ^ెౕTె )ాnపFద< ఇరలు )ాధF ? ఏkె ఇరలు )ాధF6ల ? తప 3ాడువ దు మనసు , ఆద(ె అదను' ెూౕడు?&రువ )ా పLణK శుద9. సమ)ెF ఇరువ దు $ౕవ ెౕవరన' )ా య Vెూ ె గురు?స ె ెౕవరన' ఎHెూ ౕ y3ాలయద< , ఎHెూ ౕ ెౕవ)ా&నద< , ఎHెూ ౕ న య ?ౕరద< హుడుకు?&ౕర. ఆ పర3ాత2 $మ< )ా XాD ఇ ా9 ె, $మ2 ప1?xందు kాయKవను', ప1?xందు ఆHెూౕచ ెయను', ప1?xందు 6 ారవను' )ా యు గమ$సు ా& ఇరుత& ె. $ౕను ఆ )ా ఎందు మ(ె ాగ ెౕవ>ంద Zెౕ(ె ఎంబ Jావద< ఇరు?&ౕర. ెౕవ>ంద Zెౕ(ె ఎంబ Jావ ె, ాను Zెౕ(ె ెౕవరు Zెౕ(ె, ెౕవరు ఎHెూ ౕ ఇ ా9 ె ాను ఎHెూ ౕ ఇ ె9ౕ ె ఎంబ Jావ ెయు 3ానవన< అ?ౕ ెూడ[ Cెౕద ె. ఇ ె ె ౖత Jావ ె, ఈ ె ౖత Jావ ె ఇద9< Cెౕద ె ఇరుత& ె. ావ G Tె ^ెూౕ ాగ Xా(ాదరు అప>చతరను' ెూౕMద(ె ావ ఒత&డkెu ఒళTాగు ె&ౕCె, అప>చతరు 3ా ాM ాగ ావ ఒత&డkెu ఒళTాగు ె&ౕCె kారణ అవరు నమTె సంభంద పటzవరల . అవరు Zెౕ(ె ాను Zెౕ(ె ఎంబ Jావ ె నమTె Cెౕద ె $ౕడుత& ె, ఆద(ె ావ నమ2 )ె'ౕyతర Vెూ ె, సంభం గళ Vెూ ె అ(ామCాDరు ె&ౕCె. ఎల వ నమTె సంబంధ ప zద9(ె నమTె Cెద ె ఇరువ ల , ఎల వL నమTె సంబం G ె ఎంబ Jావ ె ౕ స6కల స3ా . 6శ వ భగవంతన రూపద< నమTె సంబంధ, सवI कलु$वद ॄ(न ఈ Jావ ెయు నమ2 Cెౕద ెయను' కMS 3ాడుత& ె. స6కల స3ా య< ెౕవ>ంద ావ Zెౕ(ె ఎంబ Jావ ెయు 3ాXాCాగు ా& ె, 6శ ద Vెూ ె ావ ఒం ాగు ె&ౕCె, Zెౕ(ె ఎంబ Jావ ె ఇ(ెూౕవ(ెగూ ావ నమ2 )ె'ౕyత>ంద Zెౕ(ె నమ2 బంధుగqంద Zెౕ(ె, ననTె ఇదు ఇషుz ననTె ఇదు ఇషుz6ల ఎందు ^ెౕళa ె&ౕCె. ఎల వL ై6ౕక స Jావదు9 ఆDదు9 Zెౕ(ె ఎంబ Jావ ె ఇరువ ల . ె ౖత Jావద< ఇరువ 3ానవరు హంస. హంస ఎంద(ె 5ౕCాత2, ఇదను' ప1 ెFౕక ఆత2 ఎందు ఏkె ^ెౕళa ా&(ె? $ౕవ ఉG(ాడుCాగ బరువ ద $ ౕ హ - స. హంస పరమహంసన Vెూ ెTె ఒం ాTెూౕవ(ెగూ (ఐకF)అవరు భ1S ఇరుత& ె. $మగూ ^ాగు భగవంతన నడుCె ఒందు ఇంచు అంతర6ద9రూ భ1S ఇరుత& ె అదు బ1హ2చక1, ఈ బ1హ2చక1 అంద(ె ఏను? पुनर$प जननं पुनर$प मरणं पुनर$प जननी जठरे शयनं ప నః ప నః జనన ^ాగు ప నః ప నః మరణ, ఈ చక1 )ాగు?&రుత& ె. ఎషుz kాHా? అనంత సమయదవ(ెగూ. బ1హ2న 5ౕవనద kాల అ?ౕ ెూడ[దు. 3ానవన ఒందు వషK ెౕవ ెగళ ఒందు న, ెౕవ ెగళ ఒందు వషK బ1హ2న ఒందు

Divya Jyothi

Page 21 న, అంతహ బ1హ2ను నూరు )ా6ర వషK ఇరు ా& ె, అంద(ె 3ానవన kెూౕ kెూౕ వషKగళa. ఇదల ె భ1Sయ< ఇరువ 3ానవరు బ1హ2న ఒందు 5ౕవనద kాలద< ముక&(ాగువ ల , అవరు ముక&(ాగలు బ1హ2న అ ెౕక 5ౕవనద kాలవను' ెTెదుkెూళa~ ా&(ె. ఇ ె భ1Sయ ప> ామ (3ా ). ఈ భ1S]ంద ^ెూరబరువ దు ^ెౕTె? ఇద>ంద ా ాTె ^ెూరబరు?&ౕ ె అంద(ె అదు )ాధF6ల , అదkెu భగవంతన కృ_ె, సదు రుగళ కృ_ె ఆగZెౕకు. ెౕవర కృ_ె ఎంద(ె ^ెౕTె ఇరుత& ె?

Lord Rama was very astute in worldly transactions and an expert in righteous conduct under all circumstances.

Zెళకు ఏ ాదరు బందు $మ2 తHెయ SౕHె స ల ^ెూతు& ప1kా సుత&ద ౕ? భగవంతన కృ_ె Zెూౕధ ెయ రూపద< బరుత& ె, అంద(ె ఉప$ష , Cెౕ ాంత, భగవ ౕ ా, బ1హ2సూత1. ఈ Zెూౕధ ెగళa భగవంతన కృ_ె, ఇదు సతతCాD భగవంతన Vెూ ె $మ2 సంపకKవను' ెనప 3ాడుత& ె. ఎల 6షయగళa ఇ ె ఆద(ె అదను' ఓదలు $మTె ఇ ె ఇరZెౕకు, ఆ ఓదువ ఇ ె ౕ భగవంతన కృ_ె. ఇల ఇల , ాను ఎల ాస గళను' ఓ ె9ౕ ె! ఎల ాస గళను' ఓ , మంత1గళను' D య తరహ ప Gద(ె ఏను ప1xౕజనCా]తు? అదను' అథK 3ాMkెూళ~ Zెౕకు, ఆ అథK 3ాMkెూళa~వ శm& ౕ భగవంతన కృ_ె. ఇల , ననTె ఏను అథKCాDల ఎందు అథKCాD ె; ననTె ఏను అథK ఆగల ఎందు ?q ె. బహళ జన>Tె ననTె ఎల Tెూతు& ఎను'వ అహం ఇరుత& ె, అంతహవరను' ెౕవరు kా_ాడలు ఆగదు. బహళ జన>Tె తమTె ఏను అథK ఆDల ఎందు సహ Tెూ?&రువ ల , అంతహవరను' మూడ ఎను' ా&(ె అవరను Xారు kా_ాడలు )ాధF6ల . kెలవ>Tె తమTె ఏను అథKCాDల ఎందు ?q రు ె&, అంతహవర బTె స ల భరవ)ె ఇ ె. kెలవ>Tె తమTె ఏను అథKCాDల ఎందు Tెూ ెూ&ౕ అదను' Zెౕ(ెయవ>ంద ?qదుkెూళa~ ా&(ె అవరు బు 9వంతరు, అంతహవ>Tె భగవంత స^ాయ 3ాడు ా& ె. ఒందు Tా ె3ా? ె ''Xారు తమTె ావ స^ాయ 3ాMkెూళa~వ ల ౕ అంతహవ>Tె భగవంత స^ాయ 3ాడలు ఆగువ ల , 3ాడువ దూ ఇల ''. ' ావ ZెౕMద(ె 3ాత1 నమTె Gగుత& ె, ావ ZాDలు త zద(ె ె(ెయుత& ె' ఎందు kె z Zైబ అ< ^ెౕq ా9(ె. ావ kెళ ెౕ ె ఇద9(ె నమTె ^ెౕTె ?qయుత& ె? ావ సదు రుగళను' ZెౕడZెౕకు, ావ నమ2 హృదయద ZాDలను' తటzZెౕకు ఆగ అదు ె(ెదుkెూళa~త& ె. ఎల ZాDలుగళa ఒళD$ంద ము ె kారణ ^ెూరD$ంద ఒళTె Xారు బర ర< ఎందు; ఆద(ె $మ< ZాDలు ^ెూరD$ంద ము ె భగవంత ఒళTె ఇ ా9 ె, ZాDలు త zద(ె భగవంత ఒళD$ంద ZాDలు ె(ెయు ా& ె. ఇ ె అ ె, ౕకద )ా(ాంశ. భగవంతన కృ_ె ఆగHెౕ Zెౕకు. భగవంతన కృ_ె అంద(ె ఏను? ఏ ెూౕ చమ ాuర ఆగుత& ె అ ెూ'ౕ భ1Sయ< ఇరZెౕM, భగవంతన కృ_ె ఈTాగHెౕ $మTె ఆD ె. అవన కృ_ె XాCాగలు ఇరుత& ె. అవను భగవ ౕ ె kెూటz $ౕవ ఓ దర?? అవను ఉప ెూౕష kెూటz $మTె Tెూ?& ెxౕ?? అవను xౕగ ాస kెూటz $ౕవ కHెత(ా?? అవన కృ_ె స ా ఇ ె, $ౕవ kెౕళ<ల ^ాTాD అవను $మTె ఓదువ iాన kెూడ<ల . ఇదు yౕTె - ా]Tె మగు ఇరుత& ె, మగు అళaత& ె, ా] మగువను' kెౕళa ా&p ె ఏkె అళa?&య ఎందు? అమ2 ననTె kాh Zెౕకు ఎను'త& ె, ా]యు kాh అను' kెూడు ా&p ె, స ల సమయద నంతర మగు ప నః అళaత& ె, ా] kెౕళa ా&p ె, ఏkె అళa?&ౕయ ఎందు? అమ2 ననTె ాkెూHె Zెౕకు ఎను'త& ె, ా] ాkెూHె kెూడు ా&p ె. స ల సమయద నంతర మగు ప నః అళaత& ె, ా] ఏను Zెౕకు ఎను' ా&p ె? అమ2 ననTె ఇ ెల ఏను Zెౕడ $ౕను Zెౕకు అను'త ె, ా]యు మగువను

Divya Jyothi

Page 22 ఎ?&kెూళa~ ా&p ె. ావ మకuళ తరహ భగవంతనన' kాh, ాkెూHె , m1kె Zెౕకు ఎందు kెౕళa ె&ౕCె అవను సం ెూౕష ంద kెూడు ా& ె, అవ$Tె $ౕవ అళ ద9(ె )ాకు. ెూౕMదర భగవంత ఎషుz మ^ా| ఎందు! భగవంత ఏkె మ^ా|? అవను మ^ా| ఎ$'Gkెూళ~లు అవ$Tె $మ2 ప1శం ె Zెక? అవ$Tె $మ2 ప (ాCె Zెౕక ? 'ననTె ప>ౕ ెయ< ^ె న సం¡ెF బరలు ెౕవరను' _ా1vKG ె, ననTె ^ె న సం¡ెF బం తు ^ాTాD భగవంత మ^ా|'! ఇదు ఎంతహ ఉ ాహర ె! 'ఇల ఇల ననTె బM& Zెౕకు ఎందు ెౕవర< _ా1vKG ె, ననTె బM& Gmuతు! ^ాTాD భగవంత మ^ా|'! ెౕవరు $మTె ఏ ాదరు ఉపkార 3ాMద(ె అవను మ^ా|! అవను ఏ ాదరు ఉపkార 3ాడ ద9(ె ' ెౕవరు మ^ా|

The destruction of the ten-headed Ravana signifies the annihilation of the mind or the ten senses. Worship of Lord Rama is worship of the all-pervading Godhead Himself.

^ౌ ెూౕ ఇల ౕ Tెూ?&ల '. ' ెౕవ(ెౕ నన' గండ$Tె ఒpె~య బు 9 kెూడు' ఆగ భగవంత మ^ా|! $మ2 ఇ ె గpెన'ల ప (ైసువ దర< భగవంత$Tె సం ెూౕష6 ె. kెలవరు భగవంత ెౕ Zెౕకు ఎను'వవరు ఇ ా9(ె, అంతహవరను' భగవంత ెౕ బందు SౕHె ఎతు& ా& ె, అ ెౕ భగవంతన కృ_ె. భగవంతన కృ_ె ఇల ఎందుkెూళ~ZెౕM, భగవంతన కృ_ె భగవ ౕ ె, ఉప$ష , Cెౕ ాంతద రూపద< ఇ ె. భగవ ౕ ె, ఉప$ష ఓ ద Sౕలు $మTె అథKCాగ ద9(ె అవను $మను' ^ెౕTె SౕHె ఎతు& ా& ె? ఆగ ామ ెౕj సదు రుగళను' హుడుmద ^ాTె హుడుకZెౕకు, ఆగ iా ెూౕదయ ఆగుత& ె. భగవంత సవKCాF , సదు రు భగవంతన కృ_ె! గ1ంథగళa భగవంతన కృ_ె! అదను' Zెౕడువ తనక? హుడుకువ తనక? మగు ా] Zెౕకు ఎందు అళaవవ(ెగూ $మTె Gగువ ల . అ ెౕ భగవంతన కృ_ె! కృ_ె Xా>గూ ^ెచ ల , అవరు ZెౕMదరు అవ>Tె Gmuతు, $ౕవ Zెౕడ<ల Gగ<ల . అవరు భగవంత ె Zెౕకు ఎందు ZెౕM ాగ $ౕవ Zెౕ(ె ఏ ెూౕ Zెౕకు kెౕళa?&ౕ>! భగవంతన కృ_ె ఇల ద9(ె ఈ Zెౕ(ె ( ె ౖత) Jావ ^ెూౕగువ ల . Zెౕ(ె ఎను'వ Jావ ^ెూౕగదవ(ెగూ ఈ బ1హ2చక1 ంద ముm& ఇల . Xావ ె ౖత Jావ ^ెూౕగZెౕకు? ' ాను ా ెంబుదు ానల , ఈ ెౕహ మన బు ానల , స ానంద వ ాను ా ెౕ, ౕహం! ౕహం! ౕహం! పరమ సతFద Vెూ ె ఒందు ఎందు అ(ెయువవ(ెగూ ఆ బ1హ2చక1ద< సుతు&త&Hెౕ ఇరు?&ర. ఒందు బ1హ2చక1 ^ెూౕద(ె మ ెూ&ందు బ1హ2చక1 బరుత& ె ఆద(ె $ౕవ 3ాత1 ఈ Jా> వతుKలద< GలుmkెూంMరు?&ౕర, ఇ ెౕ 3ా . $ౕవ 3ా య< Gళamkెూండ(ె ^ెూర బరలు బహళ కషz, అదkెu కృ_ె Zెౕకు, కృ_ెTాD ZెౕడZెౕకు, కృ_ెTాD kాయZెౕకు, కృ_ెTాD అళZెౕకు ఆగ భగవంతన కృ_ె సదు రు6న రూపద< ఆగుత& ె. ఇదు ఈ ె, ౕకద )ా(ాంశ. ఈ బ1హ2$Tె మూరు అంశగqCె, బ1హ2నను' అ>తవరు బ1హ2న< ఐకFCాD ముక&(ాగు ా&(ె; పరబ1హ2న< పLణK ఐకFCాగువవ(ెగూ ముm& ఇల , ఈ బ1హ2చక1ద< సుతు&త&Hెౕ ఇరZెౕకు, ప నః ప నః జన2Cెత&Zెౕకు ప నః ప నః మరణ ^ెూౕదZెౕకు. అHెగళa సముద1ద< ఐకFCాగువ ^ాTె ప1 ెFౕక ఆత2 (5ౕCాత2) పర3ాత2న< ఐకFCాగZెకు అదుCెౕ ముm&. ాను ెౕహ, ాను మనసు , ాను బు 9, ాను Zెౕ(ె భగవంత Zెౕ(ె, ఎల వL ా ెౕ, న$'ంద ఎంబ 3ా య< ఇరువ ెౕ బంధన. ఆగ ముm& ఇల , భగవంతన Vెూ ె ఐకF ె ఇల . ఐకF ె ^ెూం ద(ె అ< 5ౕCాత2 ఇల ఎల వL భగవంత ెౕ, ఆగ ముm& ^ెూను9?&ౕర. అదు ఏను ఎందు ముం న ఉప ాFసద< ెూౕNెూౕణ ....

Divya Jyothi

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Tears in Lord Rama’s eyes An excerpt from the book: The Saint of Gondawali – Life and sayings of Shri Brahmachaitnya Maharaj Gondavalekar by Shri K.V Belsare.

RAMA is Dharma personified. "Vignahavak Dharmah". Rama is the Supreme Exemplar of the Virtues that man must cultivate so that he might live as a master, husband, son, brother, friend or even foe

Tears in Lord Rama’s eyes: During the winter of 1909, Dahiwadi Taluka was affected by bubonic plague. Gondawali remained unaffected for some time. One day, however, Maharaj got an attack of plague. He developed high temperature as also two big bubos on the neck. The news soon spread among the people in the district and the Mamlatdar came to see him. He came out of his room and received the officer. The Master looked quite normal. When they sat down, the Mamlatdar humbly inquired, “Master, may I know if you have an attack of plague?” With his usual humour, the Master replied, “Just see, Sir, how people spread false rumours! Here feel my hand. I am as fit as you are.” The officer felt the Master’s hand and was convinced of the Master’s fitness and so he left the place. The Master went back to his room and within five minutes the temperature and the bubos reappeared. The Master’s illness coincided by chance with an event in the Mandir (Ram Mandir). The disciples had started continuous Bhajana for one week before Shri Rama. It was the third day. A disciple named Shri Damle stood in front of the deity at 11:00 am and repeated, “Raghupati Raghava Raja Ram” in low tones. He casually looked up at Shri Rama and he was shocked. Tears, i.e. drops of water, were oozing slowly from Rama’s eyes. He dashed to the Master’s room and told the sick Master about the unusual occurrence. The Master quickly came out, put on a holy cloth and went up to the deity. With the most tender words and a silken handkerchief, he wiped Shri Rama’s tears. They would not stop. Then with the deepest feeling of affection and gratitude he said, “My dear Rama! Don’t you feel so sorry about my illness. I will soon be out of it.” The news of the tears spread quickly and a host of disciples crowded in the Mandir. All of them witnessed the grand phenomenon because the tears continued to ooze for about twenty minutes. A little later the Master humorously said to Shri Ketkar, “Sir, you are an engineer, just see carefully if there is not any source of water somewhere behind the deity!” This was a very unique occasion in the life of the Master. It demonstrated the genuine nature of his Bhakti and proved to the people the absolute validity of his preaching about the pathway to God. In this age of science and skepticism, he showed that a devotee can make the Divine manifest itself into a lifeless stone image. He explained the phenomenon. He said, “This is no miracle. God is Satchitananda. Chit means being alive. God is present everywhere. He is present even in matter. When a devotee fixes his faith firmly on an image, the chit in the image is moved and it shows human behavior. Faith works all such wonders. Sadhana begins with faith in the Name of God. It develops into the love of God. That culminates into the clear consciousness of the present of God within and without. It ends into the Name of God again. Faith saves a sinner, Faith makes a saint. Faith leads to good works. Faith has no eyes, it is blinded by love. Doubt is the opposite of Faith. Hence faith is merit while doubt is sin in spiritual life. Faith gives strength. Faith pleases the Lord. The Sadhana must stand fast in faith. Faith is the source of devotion and knowledge. Where faith is, there God is. Man is made of faith. He becomes what his faith is; Faith is the life of Sadhana. This faith is made our own by uttering the name of God”. - Contributed by Atmajyothi Prema

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Jaratkaru -- Why should one marry MahaBharata Adiparva section 13 Astika parva Sage Saunaka asks Sauti, "Who is that king who performed snake-sacrifice (sarpa yaaga) and why?, Who is the brahmana Astika who saved the snakes ? Whose son was Astika? tell me all of the story ? ". The Supreme Lord of the Universe was once born on this earth as a Human Being, faced challenges and had His share of pain and pleasure going through both good and bad times like any of us. Like any of us He too, took His turn in laughter and cry.

Sauti said, "It is a long story, it was recited by my father Lomaharshana, to the rishis in naimisharanya, after hearing it from his master Vyasa. I will tell you all". Story of Jaratkaru : Astika is son of Jaratkaru the great ascetic. Jaratkaru is an ascetic of type Yayavara. He performed many pious deeds, rarely ate, rarely slept, roamed entire world without care. He saw few Yayavaras hanging upside down in a hole with a virana wire, sinking into the earth. He felt compassion on them and asked them, who they are , and for what purpose they are doing this penance, who is responsible for their plight. They replied 'We are rishis called Yayavaras. In our lineage we have a son called Jaratkaru, who is performing great ascetic deeds, but he is not marrying and begetting a son. For fear of extinction of our race, we are suspended in this hole, we are forefathers of that wretched being Jaratkaru. Who are you , who is showing compassion on us'. Jaratkaru bows to them respectfully and says, 'I am that wretch Jaratkaru, please tell me what shall I do?'. The rishis, forefathers of Jaratkaru replies 'Get married and have a son to carry our race forward, The merit accrued by getting a son is greater than all the merits gained by ascetic deeds.' Jaratkaru promises them to marry a girl provided the girl be of same name, and gifted to him or given in charity. Probable meaning : There are 5 yajnas a person is supposed to perform according to sanatana dharma. They are, 1) Deva yajna -- daily worship , prayers, puja 2) Pitr yajna -- shraadha, getting progeny 3) brahma yajna or rishi yajna -- veda study and teaching 4) bhuta yajna -- taking care of animals 5) manushya yajna -- annadana, charity etc. The story of Jaratkaru tells the importance of Pitr yajna, and how it is a sacred duty to get married and produce progeny. The Grihastha ashrama (Married person's state) is vital for society to sustain.

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Talks on Ugadi Talk 1, Ugadi 2012

In Kaliyuga, neither Karma (action) nor Bhakti (devotion) nor again Jnana (knowledge) avails; the name of Rama is the only resort.

My humble Pranams to all Atmajyothis, divine lights of the Self. Tomorrow we are celebrating the Ugadi Festival. What is the purpose of celebrating Ugadi? What is the Significance of Ugadi? As I told before, all our festivals are not just about eating, having fun time and celebration. Celebration is a part of the festival but every festival has a deeper inner meaning. Ugadi festival comes after Holi and before that what was the festival, Shivaratri, first Shivaratri, after that Holi, then comes Ugadi. Shivaratri is about waking from the dream, which dream, the dream of waking state. What is the dream which you are having, 'I am the body I am the mind, I am the intellect'. To come out of that dream is called Shivaratri, to realize that, 'I am not the body I am not the mind I am not the intellect, I am the pure Spirit Shiva'. Immediately after Shivaratri there is Holi, Holi is kama dahana, so how do you realize that, by burning the desires, we celebrate Holi, the Kama or desires burn us, then life becomes a celebration, that is what is Holi is about, after Holi next festival is Ugadi. What is the relation between Holi and Ugadi? In Holi you burn the desires and celebrate the life, with colors of life. If you do like, this Ugadi will teach you how to lead an enlightened life. Ugadi festival reminds us about how an enlightened person lives his life. But if you look it in isolation it won't make sense, if you forget the message of Holi and Shivaratri, Ugadi won't make any sense. All festivals Uttarayana, Ratsaptami, Navaratri, Shivaratri, Holi, Ugadi, have connected messages. If you burn the desires in Holi, then you can lead a life of Sthithaprajna, enlightened being. That is the reminder and the message of Ugadi. If you have really burnt your desires, how will you burn your desires? Through Jnana, Wisdom. Then Ugadi will teach you how to lead a life of an enlightened being. Nanadana nama samvatsara Ugadi means 'a beginning of a new era'. The day Brahmaji, the creator, started this creation, that day is celebrated as Ugadi, when was it created, billions and billions of years back. If Brahmaji started the creation of this universe on that day, what is there in us, why should we celebrate Ugadi? Brahmaji is the creator of the whole universe; you are also a mini Prakriti, right? Everyone has come from Prakriti, so all of you are of the form of Prakriti only. The day you started creating your life is called Ugadi. Are you not creating your life? Are we not leading our life? You are leading your life, but unconsciously. What you are leading is a false life, you are not even aware of your true life; because you are not aware of your true nature you are living a life which is unconscious. So, you are not leading your life, life is being lived through you. The impressions, the vasanas, the Prakriti, (nature) is operating through you and you feel you are leading your life, but life is being lived through you, why? Impressions, vasanas, dreams, samskaras, 'I don't know who I am, I don't know my true nature', so who is living, the vasanas, the impressions. Ugadi is the day when you start living consciously, from an unconscious to a conscious life. When I say conscious life, it is the life with the awareness that, ''I am not the body I am not the mind I am not the intellect, I am the pure Spirit Shiva". Understanding this and living your life is Ugadi, that is the start of your life till then you were not living life, life was being lead through you. The day you take a decision that, 'I am pure consciousness, awareness that is called Ugadi festival'.

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There is a name for each year it is called samvatsara (era), the samvatsara which is coming now is called nandana nama samvatsara, nandana.

The tale of Rama is the cow of plenty in this age of Kali; it is a beautiful lifegiving herb for the virtuous. It is a veritable river of nectar on the surface of this globe; it shatters the fear of birth and death and is a virtual snake for the frog of delusion.

What was the last samvatsara called? Karanama samvatsara, before that Vikriti. So, from karanama samvatsara to nandana nama samvatsara, 'kara' means 'determined'; 'Vikriti' means 'opposite to Prakriti (nature)'. Each of us is born with a Prakriti or nature given by our parents. When we started leading a life in the society we pick many things and this becomes vikriti in us. What we pick up from the nature or environment it causes disturbances in us. Prakriti is your inner nature; vikriti is the disturbance in your inner nature, the change in your Prakriti. So to come out of all those disturbances and regain our Prakriti or original nature is called vikriti nama samvatsara, kara nama samvatsara is to get established in that nature, by understanding who I am really. In nanadana nama samvatsara experience the bliss. So, each year is given a name to remind us to lead our life in that way. So, vikriti, kara and nandana. To understand 'who I am?' is kara nama samvatsara and to lead a life of bliss is nandana nama samvatsara. Who am I? What is this 'I'? I am atmaswarupa, my inner nature is bliss, to experience that bliss is called nanadana nama samvatsara, this is told in various ways, in nanadana nama samvatsara, there will be good rain and good harvesting, most importantly, 'am I experiencing bliss, have I realized my true nature', to understand this is nanadana nama samvatsara. My nature is Self, the nature of Self is Bliss. To experience that bliss of self is nanadana nama samvatsara. Panchanga - Lord as Time Generally there is a reading of Panchanga, why do we read Panchanga? Every festival is dedicated to god, Ganesh chathurthi for Ganesha, Shivaratri is for Shiva, Krishna Janmastami is for Krishna, Ramanavami is for Rama, Ugadi is for, which deity is the deity of Ugadi Audience: Chandra (moon) Prabhuji: It is only for seeing; the deity of Ugadi is Kalapurusha, the time is the nature of God, kaloasmi lokakarakaha, Krishna tells in Bhagavad Gita, 'I am nothing but time, what kind of time, the lokas, worlds get burnt in time, time is in the form of Lord. Worshipping the Lord in the form of time is Ugadi. God has hands, legs, face, different parts of the body. Lord in the form of time has five aspects or parts namely: Tithi, Vara, Nakshtra, Karna and Yoga , this is called the five parts, Panchanga not the book Panchanga. 'Anga' means 'part', the five aspects of time is called Panchanga. Now if you have to worship lord, how you do? Through arati, pooja, naivedya (offerings), etc. How will you worship the lord in the form of time? How do you pray to the lord of time, the only way you can respect time principle is doing the right thing in the right time. Doing right thing in wrong time or wrong thing in right time both are of no use. You have to sow in the raining season, otherwise the harvest won't come every action has a right time, to bring the respect for the time principle they say to read Panchanga. To remind us that everything has a right time and right method to do, they asked us to read Panchanga daily, thiti, vara and nakstara, right. We read ashwini nakstara, and other things why? So that our minds be directed to

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doings things in the right time and right manner, that is the way to give respect to the lord in the form of time. As you worship lord with arati, doing right thing at the right time is just like worshipping the Lord in the form of time. Why do we see Panchanga?? For important functions and aspects of life, like daughter's marriage, house opening ceremony, etc. But Panchanga is not just about auspiciousness, it about respecting the lord in the form of time. Do right thing at a right point of time that is the reason of using Panchanga.

The narrative of Rama is a lovely wish-yielding gem, and a graceful adornment for saintly wisdom.

Audience: Guruji, should we believe in thithi, naksatra and vaara? Prabhuji: See, they are all giving an auspicious time, now all these are applicable, when you are doing desire oriented actions. There are two types of actions, kamyakarma (selfish actions) and nishkamyakarma (unselfish actions). While doing selfish actions, everything good should happen to me, I have to get something good for me, whether it is a marriage or any good thing, we need Panchanga to do it correctly. But when you do nishkamyakarma (unselfish actions), surrendering all the actions to the lord, doing all actions all for the lord, all actions are by the lord, if with this attitude you do the action, then no thith, vaara or nakstra applies. That is why Purandaradasa has said, indina dinave shuba dinavu, indina nakstrave subha nakshatra, indina karan subha karana, means 'this day is the auspicious day, this star is auspicious'. When you are not doing and when lord is doing, when you are not there, then whatever you do has no time, but when you are doing with the selfish interest make sure that you are doing at right time in right manner. Once, Vivekananda was going for a foundation ceremony, for some ashram. Vivekananda was laying the foundation, someone came running, 'Please lay after half an hour, now it is rahu kala(in auspicious moment)'. Then Vivekananda said, 'See my dear, I gave the power to rahu', and then continued his work. So what is the meaning of that? When Vivekananda was doing the work there is no Vivekananda. Lord's work is being done, Lord himself is doing the work, and the work is being done for the service to the lord. The work is for lord, by the lord and for the service of the lord, so which rahu can come in between. That is why there is no time for nishkamyakarma (unselfish actions), because that will purify you and you will be uplifted. But for selfish actions find the right time. One day somebody came to seek charity from Dharmaraya(the elder brother of pandavas) evening six'o clock to his palace, 'Dharmaraya says, 'I have to go for sandhyavandana, it is evening , you come tomorrow morning'. Bhima was there listening to this, he became so happy; he started ringing the bell of the palace, inviting all people in the city, a big crowd gathered. Bhima said, ' I have a big announcement to make, my brother Dharmaraya knows that he will be alive till tomorrow morning, that is why he said, he promised to give charity tomorrow morning. Is there any great news then this, because I don't know whether I will be alive till tomorrow morning?' So none of us know we will be alive next day. So, that was the way of Bhima telling Dharmaraya that for doing Dana (charity), for sadhana for spiritual practice, for doing action for Lord don't even postpone for even a single minute, for Self Realization don't post pone, because life is very short, who will be alive who will die we don't know. Make right use of the time for Self Realization, do this moment, today only, donâ&#x20AC;&#x2122;t postpone Self Realization that is what is called Self Realization. How to use time properly? When I live only in this moment, for this moment, when my mind is fully present, fully involved in the present moment in all the actions what

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we do, in the total present moment awareness, the time principle fructifies. The total present moment awareness is called Ugadi.

The glory of the Name is supreme in all the four Yugas and all the four Vedas, particularly in the Kali age, in which there is no other means of salvation.

Jiva and Shiva Our mind should be here but our mind will not be here, mind is constantly in the mattes of the past or in the matters of the future. Mind is never in the present moment. The mind which is running in the past or future is ego. 'Oh, last year Ugadi I did this, next year what I shall do, that running wandering mind is called JIVA. Don't complicate jiva, the mind which is running past or future is jiva. The mind which is there in the present moment becomes shiva swarupi, one with shiva, pure awareness, mind which runs back and front is jiva, and the same mind totally present in the present moment is shiva, the same mind become jiva and shiva. The mind running past and future is Jiva; the same mind fully present in the present moment is Shiva. Is it easy to have mind here? To teach you how to make your mind be in the present is Yoga. Karma yoga, while doing work have your mind in that present action, then kayakave Kailasa, not doing pooja, your work will become Kailasa when, where Shiva is Kailasa is there. When your mind is completely in the present moment, jiva becomes Shiva, and where Shiva is that is Kailasa. 100% awareness of the present is called auspiciousness, SHIVA. So, they told to do Bhakti, keep your mind in the Lord, so that the mind should not go here and there, it should be here only, totally in the present moment with the lord. Then Jnana yoga, to understand that, 'I am nothing but Shiva', is jnana yoga. The purpose of all these yogas is, to bring your mind back to the present moment. Once the mind is in the present moment, it is one with the Atma, Self. Mind becomes no mind in the present moment. The mind which moves in past and future is the egoistic individual self. Whatever work you are doing, be in the present moment. 'Do meditation', 'Guruji when will I get Mukti', the mind starts wandering, 'if your mind is here it is Mukti, if mind is wandering that is bondage', Should mind listen to you or should you listen to the mind. Mind should operate according to your wish; right mind should listen to the Self. The Self is telling to mind to stay here but won't sit, that is dhyana, meditation, and it should sit as soon as I say. The easiest way for a jiva to become shiva is to do to any work with full involvement, and then the mind is full of bliss, atmananda, that is why it is said kayakave Kailasa. We can't do, mind runs behind the fruits, 'what happens if I lose the money, you think and do the work, but don't worry while doing that work, think before starting the work, and once you start focus your entire attention on your work. Be fully involved in the work. Still you have not understood what Ugadi is. To tell you that, to forget the past, don't remember anything of the past, throw out the past, at least at that time the mind will come to the present moment. So, to tell that, 'throw the old clothes and wear new clothes'. Old clothes represent old thoughts and ideas, and 'be' in the present. People happily wear new clothes on the day of Ugadi, that is to remind you to throw out the old thoughts, completely discard the old thoughts, and then you will completely experience the bliss of the self. So, we throw old clothes and wear new clothes. Not only for that, it is also for you to remember that, ' I am not the body, I am not the mind, I am not the intellect', so in Bhagavad Gita it is said that, 'vasansi jirnani yathavihaya nanvanniâ&#x20AC;Ś.

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You are not the body; you are not the mind; you are not the intellect; You are pure spirit, atma, self. Just like you throw your old clothes, the atma leaves the old body and goes to the next new body, to remind this wear the new clothes, to discard old thoughts throw new clothes. 'Oh, I should have not done this, I should have not done this, at least my daughter should have not done this', how many days you will live with that rotten thoughts. At this moment you are nobody. A doctor is not a doctor at this moment, he is just a being, forget about the past, forget about the future then you are just a being, atma. Drop the past and future you become the self. The past and future is created by mind, stopping becoming past and future you will become self. You are the pure Self in the present moment; recognize that, that is Ugadi. 'I am man, I am women, I am that I am this', what are you in this moment? At this moment you are nobody and that nobody is the Self pure Self. It is as simple as that. To remind that is Ugadi. Even those who are free from all desires and absorbed in the joy of devotion to Sri Rama have thrown their heart as fish into the nectarine lake of supreme affection for the Rama nama.

Auidence: Sir, why do we take that bevu bella Prahbhuji: I will tell, with a sloka, Dukeshu anudignamanah.. Have you understood the message of Shivaratri? It is waking up from the dream. Have you understood the message of Holi? kamadhahana, burning your desires and memories. Have you understood the message of Ugadi? Atmajnana, this moment you can get self knowledge, not next moment, Self Realization can happen this moment, it is possible, that is Sthithaprajna, you cannot postpone for tomorrow. No, no, I will do some sadhana; it won't happen like that, this is the trick of the mind. It is not like that, self Realization can happen this moment here. A Rishi called Ashtavakra comes to Janaka raja. Ashtavakra was a great enlightened being; his body is bent at eight places. People in Janaka raja's kingdom laughs at him, then Ashtavakra tells the king, 'I thought you are Jnani you are an evolved person, and there are so many knowledgeable persons in your court, but is seems there are only cobblers in your court. Generally everyone appreciated things according to their profession or skill, a banker is appreciated for his money, a jeweler appreciates gold, a cobbler appreciates the skin or leather, all your courtiers are laughing at my skin, then what is their nature? Then Janaka raja understands that he is a great Jnani, so he comes and surrenders to him and bows in front of him, and asks a question, 'Swamiji, how much does it takes to get Self Realization'. Days, months, years, no, no, I have to lot of sadhana'. No, atmajnana can come within a time of hand clap, why it does not come, because there is so much darkness, ignorance in filled in your mind, if you switch on the light, the darkness will disappear in no time, only you have to switch on the light, it takes time to search the switch, that is different question. How do you find where the switch is in the darkness of the mind, because everywhere there is darkness in the mind, after finding the switch it takes no time. So Janaka asked 'please give me atmajnana', then Ashtavakra smiles and says, ok 'for atmajnana you have to give me gurudakshina', then the king said, ' I am offering my entire kingdom to you', then Ashtavakra laughs at him', does kingdom belong to you? Kingdom belongs to citizens, give me something which belongs to you', Then Janaka says 'I am offering my body to you, I will become your servant', then Ashtavakra laughs, 'Does body belongs to you? The body was given to you by your parents. Then Janaka Raja understands, ' Swa-

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miji, I have understood, 'only foolishness is mine, I am claiming that body belongs to me, kingdom belongs to me, that is my foolishness, I am offering that foolishness, only the illusion is mine everything else belongs to Parabrahma and that moment he got enlightenment. The moment you realize that, 'I am not the body; I am not the mind I am not the intellect, I am pure spirit, Shivoham, Shivoham, Shivoham', that moment you become enlightened'. That is the moment of Ugadi. And the celebration of that is eating bevu bella (Jaggery and neem)

The story of Rama is a solace to the learned and a source of delight to all men and wipes out the impurities of the Kali age.

bevu bella (Jaggery and Neem) 'Jaggery' signifies happiness, 'neem' signifies 'sorrow or difficulties, to face happiness and unhappiness, sorrow and misery, equanimously, I who has realized, 'I am not the body; I am not the mind I am not the intellect', that person is called atmajnani Sthithaprajna, And how Sthithaprajna lives, accepting good and bad, happiness and unhappiness, with equanimity and Ugadi is the celebration of the life of Sthithaprajna. â&#x20AC;&#x153;dukeshu anudignamanah sukeshshuvigathapruhaâ&#x20AC;?. One who does not go low when difficulty comes, and does not go high when happiness comes, one who is beyond attractions and repulsions, one who has dropped fear and anger, one whose intellect has established in pure self, he is called Sthithaprajna. To remind that Sthithaprajna, equanimity, to discard the part, to understand that, ' 'I am not the body; I am not the mind I am not the intellect', that moment Self Realization come, it does not require time, it is instantaneous, it can happen this moment, the only thing you have to realize is that, ''I am not the body; I am not the mind I am not the intellect', to respect the principle of time is Ugadi. Respect time when you do Kamyakarma(selfish actions), but while doing actions for self purification, for god for service, be in the present moment and do the action as yoga, there is no time required for the actions which are unselfish. And if you respect the time in this way you will get into the timeless (mahakala), the one who is beyond time and space eternal presence Paramatma Swarupa, you will realize Lord. When you do actions surrendering to the lord, being in the present moment awareness, Self Realization can happen at any moment. yaha savrathra anbhisenha, anbhinadathi One who is disinterested in outer objects; one whose mind does not loses his balance in ups and downs of life; one whose mind is undisturbed when gains something or loses something; one who is unaffected by misery and pleasure, one who is detached at all levels of life; one who has no hatred; well this is too unnatural, it is too plain. Life means all the tastes should be there, if your wife doesn't shout then where is the entertainment program, or if husband does not roar on you then where is entertainment for you; My dear when you cross all these then only you are Sthithaprajna, equanimity. He has detached from life, and attached to something else. He has not lost anything, he has got infinite. Somebody who gets amrita, nectar, he is not bothered about liquor, one who is immersed in the bliss of self-Realization, what else is required. That is why he is detached. What does it matter, whether he loses or gains something? Because he has got the highest, realizing the self is the highest goal of human life. when you are immersed in the highest goal of life, what will you do with the miscellaneous things, why is he bothered about small things. yada samharathe Oh, then we have understood, Sthithaprajna means, 'renouncing everything and running away to

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He who is thus extolled by the Vedas and men of wisdom and whom the sages love to contemplate is no other than the divine Rama, son of Dasaratha, lord of Ayodhya, the friend of His devotees

Himalayas', it is not running away from life. there are two types of living one is the way of Grihastha and the other is Sanyasa, Grihastha is always is in Kamyakarma, one who is immersed in Artha and Kama, he keeps on thinking of 'how much shall I earn money, make profit', he may renounce Dharma. Sanyasa means, ' oh I donâ&#x20AC;&#x2122;t want this family and all responsibilities, so he leaves everything and seeks a solitude life. Grihastha catches everything and Sanyasa leaves everything, what is the difference, Grihastha has caught hold of something, Sanyasa has left something. But Sthithaprajna is not both, neither Grihastha nor Sanyasi. Sanyasi leaves everything and goes to Himalayas but what is in his head, will everything get dropped, and everything will come, memories, oh, in Bangalore. It is not dropping external things, it is dropping internal things. Sthithaprajna means more than Grihastha and Sanyasa, he is holding the Self properly, you have to hold the worthy one, then all else will drop on it a own, dropping is not important, holding the worthy one, the highest the self is important. One who is established in the self is immersed in bliss. The example given is, the Sthithaprajna lives like a tortoise, as tortoise withdraws its sense organs Sthithaprajna withdraws his mind when required and stays in the bliss of the self. He doesn't run away from the world, that is why the symbol for Sthithaprajna is lotus, born in mud , grows in water but it opens up to the sunlight. It has no qualities of the mud; it doesn't get attached to the water, but opens up to the sunlight. like that Sthithaprajna is born in this world lives in this water called Samsara, but unattached and unaffected by the Samsara, he lives in muddy water, the pollution of the society, but he remains pure. Please remember spirituality is not about running away from life. Spirituality is 'to be in the world but not of it'. One should be in this world but should be firmly established in the true Self (atma). To be in the world but not of it, we have to be in the world, but we should not be affected by the dirt of the world, as a tortoise withdraws its senses inwards and rests in peace when required, a Sthithaprajna is like that. A Grihastha is attached to the world, a Sanyasa is detached to the world, and a Sthithaprajna is above these both. Vishaya vinivarthanthe rsavarjam.. the qualities of Sthithaprajna is being told, somebody who has dropped the objects, but the attachment towards the object will be there in the mind, outward you can leave, but inward your memories can you leave. Sthithaprajna has no attached inwards also. his mind is pure. Once Mulla Nasaruddin was driving a car, his friend noticed that he was trembling whenever a truck passes in front them, then the friend asked don't worry I am here,', so Mulla told, 'you don't know 20 years back my wife ran away with a truck driver', oh then it is a celebration, you should be happy, then why are you worried, his friend asked. Mulla told, ' every time a truck driver honks, I am afraid if he returns my wife back', 20 years 30 years all things will be there in your mind, in your memories, the objects have gone but memories are there, for Sthithaprajna he has got the highest, he has got the lord, so even the inner attachment is not there. Even inner Consciousness is purified. This is the characteristics of Sthithaprajna. Raga dwesha viyuktayi.. 'Antaranga shuddhi'(inner purification) should happen, Basavana has told when your inner instrument his purified then whatever you do outside nothing will affect you'. When he is united with

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the lord, he will become full of bliss, whether he is in the world or out of the world it not make any difference. Doctors when they are doing surgery if they use gloves, they will not get infections, similarly one who has his mind established in self , nothing in the world can affect him, you have seen jackfruit , the jackfruit is sweet, but when you try to eat with your hands will be full of wax, can you eat enjoy the fruit, but if you apply oil and then try eating jackfruit, then you are the wax will not get into your hands and you are free to enjoy the fruit. Similarly, Sthithaprajna stays in this world and enjoys everything, but he is unaffected by anything. That is why in Isha Upanishad it is said, ' tenatyaktena bhunjithaha' , when you are detached your enjoyment is maximum, because there will be no side effects.

Rama is no other than that supreme Spirit. Sri Rama is beyond the grasp of intellect, mind or speech

prasade sarvadukhha nam.. Krishna is fond of Sthithaprajna, enlightened being. Krishna is praising that enlightened person. Sthithaprajna has no concept of suffering, his mind is pure, and he is established in the supreme self. yesham brahmai sthi partha.. Like smoking drinking does this state keeps on change, do people fall back from this state, it is an unwavering state. Brahmisthithi it is a state of Lord, supreme self, even after the death also he will not come back to the earth again to take birth. So, what is Ugadi? Ugadi is about moving from unconscious living to conscious living, Ugadi is the festival of dropping the past, Ugadi is the festival of remembering that, ' I am not the body; I am not the mind; I am not the intelligent', Ugadi is the festival of celebrating Self Realization, Ugadi is the festival of knowing the characteristics of Sthithaprajna, Did you do this? You celebrated so many Ugadis, Uga Ugadi kaledaru Ugadi marali baruthide, Ugadi will come again and again, did you understand what is Self Realization? Did you understand what the purpose of life is? Did you attain self knowledge? Did these characteristics of Sthithaprajna manifest in you? If so, then you have celebrated Ugadi. To know the characteristics of Sthithaprajna, read the slokas 56 to 72 from the second chapter of Bhagavad Gita. That is the purpose of life, to attain Self Realization. The purpose of life is to attain Self Realization, to remind this Ugadi comes, still not understood, it will come next year again. It is not just eating Bevu bella, it is to manifest the characteristics of Sthithaprajna (equanimity) in us.

Talk 2, Ugadi 2013 My pranams to all Atmajyothis, divine lights of the Self. On the auspicious occasion of Ugadi let us contemplate on the spiritual significance of the festival of Ugadi. What is Ugadi? The very word Ugadi means, 'Uga - adi' the beginning of the age, the beginning of the beginning, beginning of all that is there is Ugadi. Beginning of what we see; beginning of the manifest world; beginning of the beginning.

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The beginning of the beginning What was there in the beginning of the beginning? Of course there was nothing, the plants animals the stars the galaxies. What was there in the beginning, that exploration is Ugadi? What was there in the beginning, or was there nothing? Was there nothing was there something. There was something, in the beginning of the beginning, but it was not like something, what we know today and that something is called 'tat' that supreme reality existed in the beginning, in the middle, in the end and from that reality, came all that what we see. So that supreme reality is called Parabrahma or Supreme Consciousness. So, Ugadi is remembering the beginning of the beginning that is Parabrahma, or Supreme Reality, which is nothing but the cause of all causes.

Killing the demons He reinstates the gods, preserves the bounds of propriety fixed by the Vedas, which represent His own breath, and diffuses His immaculate glory throughout the world. This is the motive of Sri Ramaâ&#x20AC;&#x2122;s descent.

We see the world is nothing but cause and effect, something will happen, and there again something will happen, it is nothing but a chain of cause and effect, what is that which is the cause of all causes? Understanding that is called Ugadi. Something was there in the beginning, when I say beginning, it is time and space, the world or the creation is nothing but time and space. Was there something which was behind time and space? Something which is beyond time and space? Realizing and understanding this is Ugadi. Ugadi means beginning of the existence or the beginning of the manifest world, or in the words of puranic language 'the day Brahmaji started the creation', so what was there before Brahmaji started this creation. In puranic literature it is shown very beautifully as Narayana sleeping in the causal waters, he is resting, he is neither awake nor asleep and that state is called yoga nidra and from the navel of Narayana, Brahmaji is born and Brahmaji created the manifest world. So, whatever is created today, all that what we see today came out of Narayana. Narayana is the supreme Consciousness at rest. Consciousness in rest is called Narayana; Consciousness in motion is called Vishnu, so Ugadi is about enquiring about the beginning of the beginning, which is nothing but realizing Narayana, who is the beginning of the beginning, who is the cause of all the causes, who is the root of all the cause. So, Ugadi is about Sri Narayana realizing Narayana. And that Consciousness is called by the name 'tat' (That) which is neither male nor female; neither existent nor non-existent; neither conscious nor unconscious; it is beyond everything, that is why it is called 'tat'. From that 'tat' is what you see this 'idam and aham' came. Aham and idam 'the self and the non-self' came into picture from 'tat'. So 'tat' is beyond 'self and non-self' also. So, supreme reality Narayana is beyond the self and the non-self. The 'self and the non-self' came from that reality and the day it came, the minute it came, is called Ugadi. In the language of the scientists, Ugadi is called the Big Bang theory. Before the day Big Bang happened, there was nothing and at the time of Big Bang the entire matter and energy collapsed into a microscopic dot, smaller then the tip of the needle. Smaller then the smallest and that exploded into all that is there, the galaxies, the solar systems, the living and non-living, came from one small pinball of light and that moment of explosion is called big bang that is the language of the scientist, and in the language of yogis, that point is called bindu, from the concentrated energy point the whole universe exploded, so that is called bindu. Ugadi is the day the universe manifested from the unmanifest, the higher Consciousness.

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It is the day when the creation started, no doubt about it. It is an enquiry into the supreme reality, Narayana, which is actually the purpose of celebration of Ugadi. Ugadi is finding out or enquiring into the origin of existence, which is the cause of all causes. Now scientists go and enquire the causes of all causes, everywhere in the outer world. Spirituality is about enquiring into the cause of all causes within yourself, the body is the laboratory, in that laboratory you will find out 'what is the cause of all that is there?' And you will succeed in finding that because every individual is a miniature replica of the universe, yat brahmande tat pindande.

Even a great sinner who is full of evil qualities and who is fond of other peopleâ&#x20AC;&#x2122;s wealth, is freed from all kinds of faults that pertain to worldly life, if only he remembers the Lord Rama always

A seed contains the complete tree in a microscopic form, if you are able to go deeper into the seed, then you will find out, all that what is there in the tree. Similarly you are the miniature replica of the universe, when you are able to go inwards you will be able to find what is there in the universe and what is beyond the universe, because you are the sample. So, go into yourself to find the cause of all cause that is called Ugadi. In other words 'to know your-self' is called Ugadi. To find out the beginning of the universe, obviously you don't have to go throughout the universe or galaxy and search for that, for this there are any way scientists, as a yogi, we can go always inwards to find out what was there before the beginning and that search will take you to your own source, your own source of existence. Your own source of existence is the source of the universe, you also came from the same source and the universe also came from the same source. Both came form that same source, that source is called as chetana, Consciousness, supreme reality Consciousness, awareness. Ugadi is the remembrance of that beginning of the beginningless, which is in you. To know your Self, to know your source is called Ugadi. Ugadi means to go inwards, deeper into your Consciousness and as you go deeper into your Consciousness you will find your body, thoughts, emotions, feelings, intellect, and beyond that you will find that supreme reality in the form of awareness or Shakshi. That awareness is the root of whole existence. To realize that supreme reality, that principle in you, that is called Ugadi. So, obviously to understand the significance of Ugadi in various ways, some rituals some celebrations are prescribed so that the people can understand. What happens when you find yourself? What is the effect of going to the source of existence? And that is called the state of Sthithaprajna, a realized person. The state of a realized person is what you attain, when you realize your own true nature. From that supreme reality Narayana or that supreme Consciousness the manifest world has come. Even though the world has come from that supreme reality, it is â&#x20AC;&#x2DC;as it is', there is no change in the supreme reality. It is like water, ocean and the wave. There are many waves in the ocean similarly there are many living beings and non-living beings in the universe and they are called Jiva, 'individual souls'. The ocean is the collection of all the Jivas, all living beings it is a collection of all living and non-living beings, so that collection is what we call God, what we pray as god, ocean, we can call that as 'Vishnu'. Jiva (individual soul), Vishnu (universal soul) and water (Narayana) is everything. Even though there are countless waves, nothing has happened to the water, water is always like that. Even though ocean is there, nothing has happened to the water, water is always like that. Similarly supreme reality Narayana is always eternal silent and taking rest and all of us are struggling in this life. So, to go back to Narayana and to attain that supreme state, 'peace

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and rest' is called self realization. That is why Narayana is called 'naranam ayanaha', 'naranam' means 'living beings', 'ayana' means 'one who gives rest', he gives rest to tall living beings, that is called Narayana. Parandhama - supreme abode of Narayana Only when you are able to go back to your own reality, your own source called Narayana, you will feel the peace and rest. That is why the place of Narayana is called Parandhama, the supreme abode. And to go to that supreme abode, you don't have to buy a ticket, you don’t have to buy a plane, no tickets, no queue, all that you have to do is, you have to go inwards to find yourself and that finding yourself is called Ugadi.

The Name of Lord Rama is the greatest purifier of the heart. It wipes away all one’s sins.

Who is a Sthithaprajna? So finding yours-self and finding the source of existence both are nothing but the same, because you are nothing but the miniature replica of the universe. That is why I always say ‘atma darshanam brahama darshanam’, to see the self is to see the brahman, or the god or supreme reality and to see the supreme reality is to realize the truth and Ugadi is nothing but the path of satyadarshanam, reminding you the path of satyadarshnam and one who has reached that truth is called Sthithaprajna. 'Prajna' means 'jnana' means knowledge, higher knowledge or intuitive knowledge or the wisdom'. Sthithaprajna means one whose wisdom is established in the truth and such a person is called Sthithaprajna. Ugadi is nothing but the celebration of the state of Sthithaprajna, there are many festivals related to Shiva, Ganesha , and festivals related to various other gods, Ugadi is a unique celebration of reminding you the state of a Jnani(self realized person), it celebrates the state of a realized being, he is greater than all the gods out together, he is higher than Brahma, Vishnu, Maheshwara, he is higher than all the gods put together, because he is one with the supreme reality, beyond all the dualities. That is why we say: Guru Brahma Gurur Vishnu Guru Devo Maheshwaraha Guru Saakshat Para Brahma Tasmai Sree Gurave Namaha One who has become one with Parabrahma such a person is called guru, or Parabrahma is the supreme guru. This is the meaning of this sloka. Those who have reached that state are called Sthithaprajna and those who have not reached yet they are called sadaka, Ugadi is for both, for sadaka and for Jnani. State of Sthithaprajna First we will understand the state of Sthithaprajna, Bhagavad Gita chap 2 sloka number 54: Arjuna Uvaacha: Sthitaprajnasya kaa bhaashaa samaadhisthasya keshava; Sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim (Sloka-54, chap-2, Gita) Arjuna asks Sri Krishna, 'Sri Krishna please tell me what is the state of a Sthithaprajna, or enlightened being, one who is established in Samadhi, how is he? What does he talk? How does he sit?

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How does he walk? These are the questions, very strange questions, why are they asked? Because many of us want to recognize a realized person, how to recognize a realized person, can you recognize?

Lord Shiva tells His consort Parvati: “This RamNaam is equal to the Lord’s thousand Names, or repetition of the Mantra a thousand times.”

How do we recognize a Sthithaprajna? We have many concepts of a realized person, so many concepts. Somebody says realized person doesn't speak; he is silent. What does he talk? Arjuna is asking, does it mean he sits silently. Some people have the concept that realized person means he has become silent. Does he sit? Does realized person sit in a padmasana? Or does he sit on a tiger skin or he sits and rides a tiger? Human mind is very curious, we need some special effect to mind out what a realized person, how does he walk, when he walks is there some difference and is there some special effect in his walk? This is the question, but the strange thing is Krishna doesn’t answer these questions. Why is that so? Arjuna is asking about the external characteristics of a realized person, how does he talk; how does he sit; how does he walk, correct. Krishna doesn’t answer the external characteristics of a realized person. All he talks about is the internal characteristics of a realized person, the inner state of a Jnani. So there are many slokas many texts which says Jnani teaches in silence Jnani is silent, then you start thinking that everybody who is silent is a Jnani. He is silent because he doesn't know how to speak. How the Jnani sits? Oh my god there is a person who sits in padmasana for hours together; there is a person who sits on nails for 10 years, 15 years. Only you don’t understand that there is a sour in that place. How does a Jnani sit? Does he sit in one place? How does he walk, does he walk dancingly? He dances in joy, he walks dancingly, these are the questions and Krishna doesn't answer these questions directly, because these are all external symptoms, Krishna tells about the internal characteristics. Why does he tell about the internal characteristics of the Jnani? Because, he says, 'don't imitate the external characteristics of a Jnani, imitate the internal characteristics of a Jnani. Imitating the Sthithaprajna Now-a-days you have many ashrams and gurus, you see so many copies of the guru, guru has beard, all the Shishyas have a beard, the way guru dresses, shisya also dress the same way, externally copying starts. Krishna says, 'my dear, don't worry about the external symptoms, how does he talk or walk or sit, it is not very important, what he is internally is important, you start copying that, learning that'. That is why Krishna starts giving the answer, what is the answer. Sri Bhagavaan Uvaacha: Prajahaati yadaa kaamaan sarvaan paartha manogataan; Aatmanyevaatmanaa tushtah sthitaprajnastadochyate. (Sloka-55, chap-2, Gita) Krishna tells Arjuna, prajahathi yada Kaman, ‘my dear Arjuna, why are you bothered about how a jnani sits or talks or walks. Find out what is the inner state of a jnani and how did he reach there. Prajahathi yada kaman , all desires born in the mind are dropped by the jnani, whatever

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desires come in the mind are dropped by the Jnani. The desires born in the mind, sarvan, everything is dropped by the Jnani. And he finds his happiness, atmanyevatamna tustyathe, in himself, such a person is called Sthithaprajna. Instead of answering the external characteristics of a Jnani he starts telling the internal characteristics of Jnani. Why he tells the internal characteristics? So, it is like this, there is a great film actor and he is able to perform great roles, by explaining what roles that famous film actor played it won't help you. If you want to become a like him a good actor, you have to know how he became a good actor, how and what practices he did to become a good actor, then you can also practice them and become a good actor.

His power of forgiveness was so great that, even before the battle, he said to Ravana with love,"If Ravana takes refuge in me and asks for forgiveness even now, I shall not only forgive him, but also hand over my kingdom to him and serve as his gateman for the rest of my life!"

Dropping the desires This sloka he tells to a sadaka like Arjuna. Drop all the desires of the mind, now this is a problem. What will happen if you drop all the desires? You will become like a vegetable, human being means 'desires'. If there are no desires, then what will happen? No desire to get up and make coffee; no desire to eat; no desire to do anything; then such a person becomes a lazy person. Are we speaking Sthithaprajna of such nature? Krishna was a very active person in his life, 24 hours he was active, without desire can he be active? Vyasa Maharshi wrote Vedanta, Brahma sutra, for many years, is it a sign of a person who has no desires? Without desires how can we live in life? So, Sri Krishna says first characteristic of a Sthithaprajna is 'dropping the desires', now what does 'dropping of desires' mean will come in next sloka. Becoming a Sthithaprajna doesn't mean becoming a vegetable are a potato, not doing anything, lazy, sleeping, walking, all the time sleeping, it is not about that. Sthithaprajna is a dynamic state and what is that dynamic state will explain in next sloka. First you understand that Sthithaprajna will drop all kinds of desires in life, but what kind of desires he will drop will come in next sloka. Secondly, he says, he is happy within himself; he finds the happiness within himself, to be happy he doesn't require anything external. This is the state of a Sthithaprajna. This is told to you all people because, Duhkheshwanudwignamanaah sukheshu vigatasprihah; Veetaraagabhayakrodhah sthitadheer munir uchyate (Sloka-56, chap-2, Gita) You have to understand what is dropping all the desire means, 'I don’t have a desire to get up from the bed, I have become Sthithaprajna.’ It is not Sthithaprajna, it is laziness. ‘I don't want to do anything, I don't want to go for work, there is a big boss sitting there, harassing me and troubling, why should I go for work?' That is not the case of Sthithaprajna, he is active in life, and he is not inactive. He drops all the desires which are binding on him. Desires are of two kinds of, one kind of desires creates bondage in you, the other kind of desires don’t create bondage in you. Sthithaprajna is not a call to be a lazy person; Sthithaprajna is a call to drop all the desires that are binding to you, the desires which don't bind you, why? Act on that. So what are the desires that bind you? And what are the desires that don't bind you?

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Any desire where you are seeking happiness from outer world for yourself is binding only, because your nature is happiness and bliss. If you are seeking something from the outer world, that means you are getting into bondage. If you are acting out of happiness, joy and bliss within you, then there is no bondage. So, you create a beautiful painting, it is out of joy you wrote, it doesn't bind, you. But if you say 'I draw a painting and people don't appreciate me, because your happiness depends on people's appreciation', then your desire is binding. The difference is what binds you and what doesn't bind you, is it clear to you.

The name of Rama or God is the only TRUTH and that everything else in the world is perishable.

Characteristics of a Sthithaprajna Sukeshu andignamanah dukeshu vigataspruha, means what? When there is sorrow the mind doesn't get agitated, when external conditions are not favorable, when external conditions are sorrowful, then also the mind doesn't get agitated. When the joyful situation is there he is not elated, nor is there any craving for that joyful situation. vitaraga bhaya krodha He is not attracted by desirable things, nor repulsed by undesirable things. bhaya krodha means not afraid of anything and anger is not there, does it mean that Sthithaprajna will never get angry? The anger is the reaction to the external situations, so, when you get angry because of the trigger from external conditions then you are not in control of yourself. Sthithaprajna will never get angry in that sense. Sthithaprajna may just get angry in certain situations for the welfare of others. You have to understand that anything for selfish reasons disappears from the Sthithaprajna, me and myself disappears from the Sthithaprajna's Consciousness. Because he has found his true self. Sthithaprajna means, ‘Stitha’, means established and ‘Prajna’ means truth, one who is established in truth. It is not somebody who is sitting in meditation for 24 hours a day, Sthithaprajna is one who is active all the time but established in the truth always, what is the truth? "Naanu nanembudu naanalla ee deha mana buddhi naanalla SachidAnandaatma Siva naanu naane Sivoham, Sivoham, Sivoham" “I am not the body, mind, intellect. I am of the nature of Existence-Consciousness -Bliss. I am the Pure Spirit, Self– Shiva – most auspicious.” What is Samadhi? I am of the nature of pure Consciousness. Sthithaprajna is a person who is established in this truth. And such a person is in Samadhi, Samadhi means, sitting in one place not eating food, doing nothing, that is not Samadhi. 'Dhi' means intellect, one whose intellect is Sama established in balanced condition, in truth is in Samadhi. Normally people thing one who is sitting closed eyes not eating food, is in Samadhi that is only Samadhi of absorption of mind, this is no mind, natural state. Naturally he doesn't get angry. When you get desire, kamat sanjayatekrodha, anger arises in you, because you did not get what you desired, so there is no desire in him, there is no desire for seeking happiness for himself, there is nothing which can give happiness to him.

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What money you will give for a billionaire, to make him happy? May be they may take the ten rupees also from you; I am not talking of such billionaire. One who has attained the highest bliss, Ananda, is Sthithaprajna. Such a state is called Ananda, bliss. Ananda means 'a state of infinity', when you identify with your body, mind and intellect, you find yourself finite. But when you realize that, 'you are not a body, mind and intellect, you feel you are infinite'. Oh, I feel blissful, I have expanded. No. What has expanded will contract, if you put a pin it will blow. Ananda is not that, Ananda is your natural state, it is not a state of expansion but it is the state of not being limited. And when such a person is there, then there is no desire, and when there is no desire then there is no krodha also, no anger also. Bhaya, fear is not there, what kind of fear, fear of physical identify, 'I will die'. Sri Rama Nama itself is Parabrahman.

Why does one get anger and fear? If I die what will happen to my family members, their life will go on, the fear is for you, for your death, when you will go out nothing will happen, world will go on, nothing will happen to them. No, who will take care of them, they will take care of themselves. So, the fear is about your survival, fear is for your own loss of identity. What fear is there for somebody who has realized that he is not a body, mind and intellect? There is no fear bhaya. krodha is not there, anger is not other, because he doesn't seek anything for his happiness. sukeshu anudignamanaha When the sorrowful thing comes he doesn't feel depressed, how one can get depressed, when has attained supreme bliss, Ananda, how you can make him depressed? And how can you make him jump with joy, when he is already full of joy. So, these things can happen to somebody who is lacking these things. There was a man who had heart disease, one day he got five million dollars in the lottery, his wife saw that lottery he has got five million dollars, now she was worried, if he comes to know that he has got five million dollars, then he will die from heart attack, so she goes and tells the father in the church, 'please tell him somehow that he has got five million dollar I am afraid he may get heart attack', so father called him and told, 'my son if you get one lakh rupees what you will do', he said 'father I will buy a car, Nano car'. Then father asked, 'my son if you get 10 lakh rupees', 'I will renovate my house'. 'If you get 50 lakh what you will do' 'I will spend 45 lakh and 5 lakh I will give as charity' 'If you get 5 million dollars', 'I will donate it to you father', The father gets the heart attack! So, the happiness joy and sorrow can come to a person only, who is lacking something. One who has realized the self, atmajnan, nothing is lacking in him, he has become infinite, for him these small things has no difference, he is free from death also.

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How can one overcome fear (bhaya)? When Alexander came to India, his mother told him, 'I have heard that India has many enlightened beings (Jnanis), please bring me one Jnani so that I can see. Alexander hears about a Jnani sitting near a river bed, so he sends his soldier 'bring that Jnani'. Soldiers go there, but the jnani refuses to come. So, Alexander goes himself, and says 'I want to take you with me', the jnani says,' Please can you move aside a little bit, so that I can have sunshine'. Alexander gets angry, 'Do you know who I am? I am the great Alexander, I have conquered half of the world, you have to come with me'. The Jnani said 'I won't come, I am happy where I am', again Alexander said, 'See if you don't come I will kill you', Jnani said, 'I won't come; you can kill my body, but not me'. That Alexander who had conquered half the world and had taken millions and millions of slaves to his country could not take a Jnani, because the Jnani had no fear of death. Lord Shiva says to Parvati, "The divine fruits one achieves by chanting all the other Mantras and all the vedas; billion of times of that fruits one can easily obtain just by uttering Rama nama"

This happened in the life of Mata Amritanandmayi also, when she was a young child, young girl, singing bhajans and dancing in the name of Krishna. Some of her family members didn't like this, especially her brother, so he called some gundas, criminals, 'see if you don't stop singing and dancing I will kill you with this knife', that little girl of 12 years said 'if the god's wish is this only, let it be so, then kill me'. As that person rushed towards her with the knife, suddenly he fell down vomiting blood with severe chest pain, he was admitted to the hospital and Amma went there for three days, she fed food for him and on third day he died. So, if you have Atmajnana, self knowledge, you are free from death, free from the fear of death, you will attain the immortality, so that is the state of Sthithaprajna, there is no fear, fear of death, fear of loss of identity, because the body and mind is not you. Bevu-Bella Attraction and repulsion, I want this, I don't want this, what is there for a Sthithaprajna, and he is free from all of this. Now why is it told to you? If you are a Sthithaprajna there is nothing to do, then you can teach something if you want. But if you have not attained this, and want to become Sthithaprajna, then what is told in first sloka, drop all the desires which are binding in nature to you and live understanding the qualities and bring those qualities little by little into your life that is Ugadi. How do you do that? By eating bevu-bella, 'neem and jaggery', bevu represents dukha suffering, and bella represents all good things in life, Eat, both neem and Jaggery and accept good and bad, joy and sorrow equanimously, as Sthithaprajna. But if you have not become Sthithaprajna, at least bring the qualities of Sthithaprajna in you; slowly you will become more and more Sthithaprajna. Yah sarvatraanabhisnehas tattat praapya shubhaashubham; Naabhinandati na dweshti tasya prajnaa pratishthitaa. (Sloka-57, chap-2, Gita) He is disinterested in everything, does it mean that he will sit in one corner and not do anything. Interest, I have not understood the meaning of the word interest so far. Interest means, something which gives you joy something which enhances your joy, 'I am watching cricket' means that by watching cricket, I am joyful, 'I am watching movie', means that by watching movie, you add joy

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to your life. What joy has to be added to the joy of Sthithaprajna? The state of an enlightened being, he is full. Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate Puurnnashya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om Shaantih Shaantih Shaantih || Nothing can be added to him, he is disinterested in everything, not interested in anything, because nothing can give him joy more than what he is already experiencing. He is in a state of bliss, nothing can add to his state of bliss, so nothing matters to him. Some good things, some bad things, joy and suffering, when he gets it, he is not affected by them. Brahma-Purana says that Sri Rama is supremely independent of all other means & everything, very pure, and the absolute cause of supreme bliss. So always chant Sri Rama nama who is the source and illuminator of all gods.

And there is no concept of hatred, because he is full of love, how is that? Because love is your natural state of being, when you have found your real self. When you have discovered that same atma is in everybody, then only pure love and compassion emerges for everyone, when there is only pure love, where is the question of hatred, jealousy? Love is your natural state. When you have realized yourself, you experience pure universal love, and that experience of love is mother and the realization of that is father and when the experience of father and mother, Shiva and Shakti happens, where is the concept of hatred in him? So, Jesus when he was crucified, first he said, 'Lord please forgive them, Lord they know not, what they are doing', that is pure love. Pure love can come only after self realization. Yadaa samharate chaayam kurmoâ&#x20AC;&#x2122;ngaaneeva sarvashah; Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa (Sloka-58, chap-2, Gita) Sthithaprajna is like a tortoise, tortoise when it senses danger it can withdraw all its sense organs internally. Similarly a Sthithaprajna is not attracted to objects of sense organs, but for a sadaka, he should be able to withdraw his sense organs, but for Sthithaprajna it is not required. Most of us live for sense organs, what goes on whole day in your mind is, morning breakfast, lunch, evening tea, dinner, so, your tongue is tied to your external taste objects, whatever beautiful you get you are attracted to it, how can you be free, when you are constantly attracted to external objects. Like a dog is chained, you are chained to the objects of the external world. There is a constant pull for the fulfillment of the cravings of sense organs; this is the bondage for you. In extreme case you have seen alcoholics, if they don't drink their body will start craving for the alcohol, there will be pain in the body, the body will get agitated. You have been tied to a bottle of alcohol which is external to you. A Sthithaprajna is free from craving of all external objects; there is no craving for the inputs of the sense organs, because his mind is established in the self. But for a sadaka he should be able to withdraw his sense organs, so that it should not form habit patterns that are binding in nature. You form a habit, because that habit brings you joy, slowly that habit overtakes you and you get

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bonded to it.

In Shiva purana , Lord Shiva says to sage Narada, O’ Sage Narada, The name Rama is the god of all gods, the primeval god of universe. Those souls re really the most fortunate ones who always chant Rama nama in their daily life (even during other works). By grace of Lord Rama, they who always chant Rama nama easily get the supreme devotion in lotus feet of lord Rama and the supreme abode, Saket dhaam at the time of death.

The example given in scriptures is, a fisher man puts one small insect into the fishing trap and the fish gets attracted to the insect and gets trapped in the net, a big fish gets attract to a small insect and gets trapped. Fish has only one sense organ, eating, but man has five senses, you can get trapped by one or many, not just in one lifetime, in many life times, so you should be able to withdraw your sense organs. Now this forceful withdrawal doesn’t work, 'thaysaya prajana prathisthihtha..' you have to have your intellect established in higher Consciousness, when you have higher, then gradually lower will drop on its own, when you don’t have higher, then it is a state of misery. When you get the god, higher Consciousness in you naturally the external things will drop. Vishayaa vinivartante niraahaarasya dehinah Rasavarjam raso’pyasya param drishtwaa nivartate. (Sloka-58, chap-2, Gita)

Krishna gives a caution, you can follow some characteristics of Sthithaprajna but what is important is your intellect has to be established in higher truth. When the sense organs don't get attracted by external objects, there is a detachment, but the inner desire the anuraga doesn't go, you are suppressing temporarily. Suppression of the desires is not a solution. 'I don't want this because, Buddha said so', I don't have a desire, then you are suppressing the desire, you to have a desire to attain the higher, then the lower desires will drop. So Krishna says, 'a person who has dropped the desires forcefully, by removing the contact of sense organs, only deprive the sense organs from the objects, but his mind is full of craving', That is not the way, here only the external is replaced by the internal bondage. When that goes, when that anuraga (attachment) is replaced by higher Consciousness, I am not the body, I am not the mind, I am not the intellect, and then the lower things will drop naturally. Ugadi is enquiring into the beginning of the universe, 'adi', the beginning of the beginning, what was there in the beginning of the universe? The supreme Consciousness, Narayana was there'. Ugadi is enquiring into Narayana, that is why it is said, ' athatho brahma jignayasa, enquiring into Brahman that is Ugadi. To enquire into the Brahman, you don’t have to go beyond the galaxy, you have to go inwards, you have to go beyond, the body, mind and intellect and realize that, Parabrahma is in you, in the form of Sakshi, that realization will bring Sthithaprajna state. Once you become Sthithaprajna these are the effects, not getting angry, being equanimous. These can be followed in your daily life. Sri Krishna also told how it can be attained by dropping the desires internally. So, when Arjuna asked, how a Sthithaprajna sits? How a Sthithaprajna walks? How a Sthithaprajna talks? Sri Krishna did not answer those questions, but he answered how a Sthithaprajna attained this state, so that Arjuna can also follow this internally and attain that state of Sthithaprajna. So let us follow the characteristics of Sthithaprajna for next one year and

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let us attain the state Sthithaprajna. And this celebrated by sharing bevu-bella, neem and jiggery, which signifies the state of being equanimous in all circumstances of life. Then there is also Ugadi celebration by dropping the old dress and wearing the new dress, it is also remind your true nature, so, what is your true nature? Vaasaamsi jeernaani yathaa vihaaya Navaani grihnaati naro’paraani; Tathaa shareeraani vihaaya jeernaa Nyanyaani samyaati navaani dehee (Sloka-22, chap-2, Gita)

Adi purana : Lord Sri Krishna says to Arjuna, “ With full reverence, and great love, all the time, I chant Sri Rama nama. Sri Rama Nama is Jagadguru (Guru of all worlds). Not for a single moment, I miss to chant Sri Ram Naam. O Arjuna, my words are verily true, true, true alone.”

The death is only for the body, the Jivatma drops the old body and takes the new body, like dropping the old clothes and wearing then new clothes. So on Ugadi we throw old clothes and wear new clothes. So, this dropping of old body and going to new body, will go on and on forever, until there is atmajnan (self knowledge), until you realize your own nature. So, Ugadi also says this, 'you keep on changing this (body) until you become Sthithaprajna and if you become Sthithaprajna you don’t have to have new wardrobe every year. If it doesn't happen then you are not free, as your desires are coming out from ajnana, ignorance, and ignorance makes you change your body. Ugadi says, 'then also you don't have to worry about death, anyway new body will come, all old things, old wife and old children will go and new headaches, new wife will come.’ This is the message of Ugadi. To remember that death is not something very serious, there is no such thing called death. When somebody dies people cry, why do they cry? They cry for themselves, what will happen to me if this person dies? And you think they are crying for you, do you cry for yourself? No. In the end moment also while dying you are busy looking for some other body, fresh, a new life and a child's body, imagine you are old and you are getting a new body. Death is not something for crying. So, one need not cry for death. This is the message of Ugadi. Time (Kala) Sri Bhagavaan Uvaacha: Kaalo’smi lokakshayakrit pravriddho Lokaan samaahartumiha pravrittah; Rite’pi twaam na bhavishyanti sarve Ye’wasthitaah pratyaneekeshu yodhaah (Sloka-32, chap-11, Gita)

Krishna says to Arjuna in the battle field, 'I am the principle of time; whether you are killing them as a solider or not, as the time( Kalapurusha) I have already destroyed them, just become a nimitta (instrument, means) don't get tensed, whether you will kill or not as the time principle, I have already killed them'. Ugadi is about celebrating the time principle; Ugadi is about respecting the God as time. There

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is a tradition in India, where time (kala) is worshipped as god, there is Ujjayinii temple dedicated to 'Mahakala', 'time principle'. What we see is the passage of time, even if you don't do anything, because of the passage of time, your body will become old and everything will become old and you will die one day. People are born in time, grow old in time and die in time. Time gives birth, takes care and causes death. Past present future is time, Kala, but Mahakala is timeless from that timeless the time has come, Krishna is the timeless principle, and from him the time has come; Shiva is the timeless principle, from him the time has come. And those who don't understand the timeless, Sri Krishna as kala, supreme time principle, they get disturbed, they suffer in the past, present and future, because as time passes, everything whatever we have is goes, ultimately we also have to go, in the sense, body has to be dropped, so people fear time.

Rama for you should mean the Path He trod, the ideal He held aloft, and the Ordinance He laid down. They are eternal and timeless.

Yaksha asks Dharmaraya, a question, 'see all your brothers died without answering your questions, you should answer my question or else you will also die like them', Dharmaraya says, 'Yes yes I will answer your question', Yaksha asks, 'what is the most surprising, astonishing thing in the world? Dharmaraya answers, 'People see everybody else dying, but they never thing that death can come any time, we live as if we live long, even the so many people, friends, relatives, and family members keep dying, we never think we will also die one day, that is the most astonishing thing'. So that is why I ask my students, 'Can you give me in writing that tomorrow morning you will be alive? Can any doctor give you certificate that tomorrow morning you will be alive?' Life is so uncertain there is no guarantee, a car, a tape recorder, comes with one year guarantee and warranty. But your life doesn't come with one year or one day warranty or guaranty, so if you know that anything can happen any time, then whatever time you have, you will use very preciously you will not waste your time unnecessarily, if you have one day you will use it properly, and how much time you waste? What all nonsense you do, you live as if you live forever. Can anybody have warranty or guaranty certificate like birth certificate, everybody has birth certificate given by the hospital, but has anybody has the warranty certificate that you will live for 40 -50 years, then why do you live your life wastefully? Then how do you live your life fruitfully? by enquiring into your real nature, self knowledge (atmajnana) that is the greatest thing which you can do for yourself. So the message of Ugadi is respect time, whatever time is available, make best use of it, and become free from the bondage of birth and death. Use the time properly for becoming free from the limitations of time, to transcend the time, how do you become free from time, when you become free from the cycle of birth and death. What is the significance of Panchanga Shravana? Every year in Ugadi you read panchanga; panchanga means five aspects of time form of Lord (kala), thithi vara, nakstra, yoga and karna. To read panchanga means to respect time, the five parts of time. And how to respect, to utilize the time properly; to strive for self realization; to do Yagna; that is how you become free from time, time gives you opportunity to become free from time. That is Ugadi. So, to remember that time principle, it is said that every day you read panchanga once in a while. You read Panchanga for marriage, for good things, for foundation ceremony. You donâ&#x20AC;&#x2122;t read panchanga for Atmajnana, Self realization

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Ugadi is about going back to your source; realizing your own nature; becoming Sthithaprajna; following the qualities of Sthithaprajna; remembering that if you cannot become Sthithaprajna, you can keep on changing your body as you keep on changing your dress; also remembering that time is precious, respect time, also becoming free from time That is Ugadi. What is the specialty of this year Ugadi (2013)? This Ugadi is very special, it is called vijayarama samvatsara, vijaya means victory; how you will get victory please tell me, what is the formula for that victory?

The Immortal had come in the form of Rama to show the way to Immortality.

Yatra yogeshwarah krishno yatra paartho dhanurdharah; Tatra shreervijayo bhootirdhruvaa neetirmatirmama. (Sloka-78, chap-18, Gita) Where yogeshwara Krishna is there and where partha is there. Krishna represents guru, Arjuna represents Shishya, Krishna represents paramatma, Arjuna represents Jivatma. When there is a relationship between lower self and higher self; When there is a relationship between shisya and guru; When there is a relationship between atma and paramatma then there is a victory, all your victory is related to gaining name fame and money, that is related to outer world it is nothing to do with atmajnana, your real victory happens only when you are connected with your higher Consciousness, when Jivatma is connected to paramatma, that is the real formula for vijaya, so this year when you read panchanga the remember the formula. And teachings of Bhagavad Gita is Krishna, and when you bring the teachings of Bhagavad Gita into your life then Krishna is in your life and when Krishna is there in your life, there is victory guaranteed. This is the message of Ugadi. May this Ugadi bring you all peace happiness and prosperity and atmajnana (Self Knowledge). Let us make a resolve (sankalpa) for this Ugadi, 'On this occasion of Ugadi, Vijayarama samvatsara day of Ugadi, 'we pray the supreme Consciousness to bestow us the wisdom of self realization; to bring the qualities of Sthithaprajna, Jivanmukta, in our lives, so that we become free from the bondage of birth and death, we become free from time principle. May this Ugadi bring health wealth prosperity and self realization in our lives. We will remember the message of vijayarama samvatsara Ugadi in the form of the sloka Yatra yogeshwarah krishno yatra paartho dhanurdharah; Tatra shreervijayo bhootirdhruvaa neetirmatirmama. (Sloka-78, chap-18, Gita) Wish you all a very Happy Ugadi. 'Wish you all Happy Ugadi', means 'When you realize the significance of Ugadi and practice in your life, then happiness will come into your lives'. Hari Om â&#x20AC;&#x201D; Compiled by Atmajyothi Komal

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Prabhuji’s book on Bodhi Vruksha Given below is the image snapshot of the Kannada Translation from Prabhuji’s book “Miracle of Witness Consciousness”. The article was published in Mar 2013 in the Bodhi Vruksha e-paper. You can visit the following link to view the article on the site. http://www.bodhivrukshaepaper.com/epapermain.aspx?queryed=9&eddate=3/30/2013

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Sanatana Dharma - Part 14: Jnani Parama Sadgurugalige Namanagalu.... Salutations to Pujaneya Prabhuji... ''O Sadgurudeva! There is neither Bhandhana nor Moksha; Dvaitha nor Advaitha; Antaratma nor Vishvatma; There is only Purnamadam and Purnamidam; and that Paripurna is Gurudeva and Gurudeva alone!! O Gurudeva! O Pujaneya! please bless me to merge in Your Lotus Feet''. Even those who are free from all desires and absorbed in the joy of devotion to Sri Rama have thrown their heart as fish into the nectarine lake of supreme affection for the Name.

Let us see what Sanatana Dharma says about a Jnani. गीता सुगीता कत Nया य| ःवयं

.कम यैः

शाO$वःतरै ः

पPनाभःय मुखपPा.Gिन:सुता

''The Gita has to be carefully studied, i.e., it’s meaning and idea has to be gathered and held in mind. It emanated from the lotus-lips of Bhagavan Vishnu Himself. From whose navel sprung the lotus. What is the use of studying the other scriptures elaborately?'' - Sri Vedavyasa after describing the Gita in The Mahabharata, said the following at the end. No one has the power to describe the glory of Gita. It is the Jnani who can impart the true Knowledge of SRI BHAGAVDGITA. Gita remains ever fresh, it is eternal. The general way of understanding of Gita is again ignorance of a common man. A Jnani is beyond the fourth State - Turiyatita. He is The Absolute. He is beyond Presence or Absence. Absence of the Absence. There is neither experience nor any description. He is Paramakasha, Paramartha, and Parabrahma. He is the One who can say what Gita really means, the reality of Gita. That is Pujaneya Sadgurudeva. My Koti Koti Pranams to ''The Absolute - Paramahamsa Pujaneya Prabhuji''. या िनशां सव भूतानां यःयां जामित

तःयां

भूतािन सा

जागितर ् संयमी | िनशा पँयतो

मुने: ||

Gita - 2nd Chapter verse 69.

'' At the time when all beings are asleep, the restrained one is awake; when all beings are awake, then the sage is asleep''. या िनशां सव भत ू ानां तःयां जागितर ् संयमी | Commentary: At the time when all beings are asleep, the restrained one is awake. What is the deeper meaning of this? When are all beings asleep? What is the meaning of sleep here? Sleep here means the ignorance. It is the ignorance of the Reality, ignorance of the knowledge and ignorance of the light. In general, when all beings are asleep, a yogi is awake as he will not be disturbed for his spiritual sadhana, meditation. When we contemplate on this Sloka, we get the deeper meaning of it. Sleep here means ignorance, all beings are ignorant of the knowledge of wisdom, which is nothing but being in sleep or darkness or night for them. Beings who are attached and attracted towards the materialistic

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world, who find happiness going behind the materialistic things, who find happiness in sensual pleasures is day for them, is light for them and that is the knowledge for them. This is the state of all common beings. Knowledge of Atman is not there in common people. One has to contemplate on this Sloka to know the Reality of this Sloka. If anyone says ''I know the meaning of this Sloka as I have studied grammar and the meaning of this Sloka that comes from my knowledge of grammar is - When all beings are awake than the sage is asleep. So, I sleep during the day, said a yogi. Is he a yogi? He is as ignorant as a common man. One can never understand the deeper meaning by just studying grammar. One must be aware of the proper knowledge to understand the true import. Lord Rama is standard for sanity.

In deep sleep we are one with the Lord, but we are not aware of it. This again is the ignorance and we are not aware of that ignorance in deep sleep. This is night or darkness or sleep to a common man. A Jnani is aware in all the three states. He is beyond the three states, he is in Turiya. He is always awake, aware and in floodlight - the Source of all lights. No matter how much scriptural knowledge a man may possess, if he is ignorant of the Knowledge of Wisdom - The Atma Jnana, he can never be a yogi, he must be ignored. Even though he has studied grammar, he is ignorant of Reality. He can never understand the utterance of the Lord which is quite different. This is the night for a common people, ignorant people and they are in sleep, this is night for them या

िनशा

सव भूतानां तःयां जागितर ् संयमी

यःयां जामित

भूतािन सा

िनशा पँयतो

मुने: ||

Commentary: When all beings are awake the sage is asleep. When all common people are in materialistic world attracted, attached, and find joy in sensual pleasure, a Yogi or a Jnani is asleep. What does this mean? How can a Yogi be asleep when such a disturbance is happening in the materialistic world? This is the common knowledge which a common man can understand. A Jnani is asleep means, that he is not for this materialistic things, he does not find joy in the attachment of worldly feelings, he is not attracted towards the worldly things and he does not enjoy the sensual pleasures. This is night for a Jnani, this is ignorance for a Yogi and this is sleep for a Sage. A Jnani has the Knowledge of Wisdom which is the eternal Knowledge - Atma Jnana. A Jnani is aware of the Highest of the High Parabrahman. A Jnani is always in Bliss - Paramananda. A Jnani's state of mind is not Bliss but his nature itself is Bliss. This is the meaning of the saying that When all beings are awake than the Jnani is asleep. यःयां

जामित

भूतािन

सा िनशा पँयतो

मुने: ||

A true Jnani is aware of that state regarding which people are in dark. This is the implication of the Sloka. Such a meaning can be known through Sadgurudeva. This is Gurukrupa.

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कम Tयकम यः पँयेदकम ण साबु.Uमा मनुंयेषु स

च

कम वः

युVः कृ ःनकम कृत ्

| ||

Gita 4th Chapter Verse 18.

''He who recognizes inactions in action, and action in inaction, is wise among men, he is Yogi, a true performer of all actions''. कम Tयकम यः पँयेदकम ण च कम वः

Worshiping Lord Rama's feet liberates soul.

Commentary: He who recognizes inaction in action, and action in action. What does this mean? How can one recognize inaction in action? As Gurudeva says, to perform an action, something must be there which supports this action and that is inaction. When we see a wheel moving, what is it that is not moving in the wheel? It is the axle which is not moving but supporting the wheel to move. Likewise, we travel hundreds of miles in a train. But are we moving with the train? We have traveled hundreds of miles but are still seated in the same seat unmoving. We go unmoving with the train. The train is moving, but the steam in the train is unmoving, we are seated in the train and go with the train unmoving. Likewise, it is the ear of the ears, what does this mean? That which cannot be grasped by the sense organs, but what enables the sense organs to see, hear and feel is the unmoving. So, it is the Atman in us which is unmoving and supporting the moving organs of the body. साबु.Uमा मनुंयेषु स युVः कृ ःनकम कृत ्

Commentary: He is a true Yogi, a wise among men and a true performer of all action. A Jnani is always in a state of Realization. He has a constant vision of Brahman, The Absolute, the unmoving in all the moving. A Jnani recognizes the inaction in action. A Jnani while interacting with the world, he is a man in action i.e., who puts his thinking in action. He is a true performer of all actions, as Gurudeva says; all actions are related to Pancha Maha Yagna. A Jnani is filled with full of Love and Compassion where he sees Narayana in all human beings, charitable offering of food to fellow humans is Nara Narayana seve. By imparting the knowledge Of Wisdom to the seekers through Bhagavad Gita, Upanishads he performs Rishi Yagna. By showing humanity towards the animals, feeding animals especially cows and birds he performs the Bhuta Yagna. Looking after the elders with love and care and offering liberation to the ancestors or pitrs he performs the Pitru Yagna. By worshipping devas by pouring oblations into the sacred fire he performs Deva Yagna. So, a Jnani is a true performer of all actions without any desire. He performs all actions with dedication. He is a Jnani, a Yogi and a Sage. This is the Reality of a Jnani and the living Reality of a Jnani is Paramahamsa Pujaneya Sadgurudeva Prabhuji!!! Shirasa Namisuva, Gurudeva Pada sevaki.

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Sakshibhavada Adhbutagalu బంధన ^ాగు ముm&య తత వను' బు 9వం?Tె]ంద అథK 3ాMkెూళa~వ ద>ంద ఇరు6kెయ ెూంద(ెయను' $Cార ె 3ాడువ ల . $జCాద ముm&యు $జCాద iాన ంద ^ెూర బం రువ _ా1xౕDక iానద స^ాయ ంద Gగుత& ె. భగవంత వ$ంద $రూ Gద ముm&య 3ాగKగళను' మూరూ 6Jాగగళ< ఈ kెళTె ^ెౕళHాD ె. ఇ ె య SౕHె ఆ£ారCాద తంత1గళa ( ాంభ ౕ_ాయ).

Devotee of Rama has no needs

- అ?ౕ ^ె ా D ఉన'?^ెూం ద xౕDTాD. iానద మpె ఆ£ారCాద తంత1గళa ( శkెూ&ౕ_ాయ ) - ఉన'?^ెూం ద xౕDTాD. m1 య SౕHె ఆ£ారCాద తంత1గళa (అను_ాయ) - ఆత2 iానద 3ాగKద< ^ెూౕగలు శురు3ాMదవ>TాD. సహజCాD Xావ తరహ Xావ ెౕ కరు అ?ౕ ^ె న ప1?Jావంత 6 ాFvKయను' దలు సంJెూౕ సలు ఇ సు ా&(ెూౕ, అ ెౕ తరహ భగవంత వ ాంభ ౕ_ాయద తంత1వను' అ?ౕ ^ె న ఉన'?^ెూం ద xౕDTె ఈ ముం న సూత1గళ మూలక ?qసు ా& ె. उXमो भैरव: ||५|| అ>6న< ఉద Kkెu ఏqTె స యం JైరCా ె. श$Vचबसंधाने

$वCसंहार: ||६॥

శm& చక1గళ SౕHె £ాFన3ాడువ ద>ంద ¤న'CాD kాణువ ప1పంచ kెూ ెTెూళa~త& ె. సదు రు కృ_ె శంభ ౕ_ాయద )ారCెౕ కృ_ెయ 3ాగK. Xావ తరహ (ాkె గురు ా కషK ెయ భూn]ంద త Gkెూళ~లు ఇందనద అగతF6 ెxౕ, ఆద(ె గురు ా కషK ె భూn]ంద ¤డుగNె ^ెూం ద SౕHె స(ాగCాD ^ెౕTె SౕHె ^ెూౕగుత& ెxౕ, అ ెౕ తరహ ఒబs xౕDXాదవను ద దలు ?ౕవ1 ప1యత' ంద 6kాసTెూళ~Zెౕకు. అవను అను_ాయ ^ాగు శkెూ&_ాయద తంత1గళ< ఉ?&ౕణKTెూండు నంతర సదు రుగళ కృ_ెTె అహK ె పNెయు ా& ె. అదు ప1Xాస6ల ద 3ాగK. ఆ?ౕ ఉన'తCాద అంతఃప1iెయ రూపద< కృ_ెయు kెళTె ఇqయZెౕkాద(ె, xౕDయు 3ాడZెౕక ాదు9 ఇ ెzౕ. సంపLణKCాD శర ాగ?య మ ెూౕJావ ె]ంద ఆHెూౕచ ెగq~ళ~ద అ>6న< ఉqయZెౕకు. ఇ ెౕ )ా ా ాuరkెu Jైరవన 3ాగK. ఆHెూౕచ ెగqల ద అ>వ వతK3ానద< ఇరు6kె భూతkాల ( _ాపద బTె ఆHెూౕచ ెగళa, అవ3ాన, అపజయగళa) వతK3ాన (ఆHెూౕచ ెగqంద ముక&Cాద అ>వ )

భ6షF kాల (అ_ెౕ ె, కల ెగళa, ఆతంక, భయ)

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)ా ా ాuర అథCా అం?మ ముm& సంభ6సలు, xౕDయు ఆHెూౕచ ెగqల ద అ>6న< ఉqయZెౕకు. మనసు XాCాగలు హ(ెయువ G ?య< ఇరుత& ె. త&ద సం)ాuరగళa, కల ెగళa, Jావ ెగళa ^ాగు Jావ ాత2కగళa మనస ను' తుములTెూqసుత& ె. భూతkాలద బTె అథCా భ6షFద బTె XాCాగలూ ఆళCాD ం?సువ ెౕ మనG న స Jావ. భూతkాలద _ాప, అపజయ, భయ ^ాగు భ6షFద $>ౕ ె మనస ను' సతతCాD kాMసుత& ె. మనG న ఈ వటగుటుz6kె ాంతపMసద ^ెూరతు, పLణK అంతఃప1iె ప1Cెౕ సువ Xావ ెౕ )ాధF ె ఇరువ ల . మనసు కణకణCాD మరళa kెళTె ఇqయువ kాల3ాపక ఉపకరణదం ె ()ాFం¥ అవh Tా ) భూతkాల ంద భ6షF kాలkెu హ(ెయు ా& ఇరుత& ె ౕ 6నహ ఒS2Xాదరూ అల kాల సహ వతK3ానద< ఉqయువ ల . XాCాగ మనసు ఎచ రTెూండు భూతkాలద ఆHెూౕచ ెగళ కNె అథCా భ6షF kాలద కనGన కNెTె ఎpెయ ె వతK3ానద< పLణKCాD ఉqయుత& ెxౕ, ఆగ ఆHెూౕచ ెగqల ద అ>వ

For the sake of His devotees Sri Rama assumed the form of a human being and, suffering calamities Himself, brought relief to the pious.

Zెpెయుత& ె. ఆHెూౕచనగqంద ముక&Cాద అ>6న< ఇరువ ెౕ )ా ా ాuర అథCా ముm&Tె ా>. ఆHెూౕచ ెగqంద ముక&Cాద అ>6న G ?య< , మనG న< తుం¤kెూంMరువ ఎల ప1xౕజన6ల ద 3ాy?గళa ¡ా<XాD, అంతఃఆత2 ంద బరువ 6శ ద సతFవను' ఆళCాD అంతఃప1iె]ంద అథK3ాMkెూళ~లు స ళవ $3ాKణCాగుత& ె. kెళDన త1వ వతK3ానద అ>6న మూలక ఉన'త ప1iెTె మ^ా ా రవను' ెూౕ>సుత& ె. వతK3ానద అ>వ ^ాగు ఆHెూౕచ ెగqంద ముక&Cాద అ>వ ఎరడూ ఒం ెౕ అథK, మనసు పLణKCాD వతK3ానద< kెౕంద1CాDరువ ^ాగు ఎల ఆHెూౕచ ెగళa 3ాయCాద G ?.

ఉన'త ప1iె - వ

mరు ప1iె - 5ౕవ కమKద ఫల

భూతkాల

భ6షF kాల

వతK3ానద అ>వ Ñ ఉన'త ప1iెTె మ^ా ా ర

Divya Jyothi

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Mundaka Upanishad: Chapter 7 THE FOUR YUGAS The four Yugas are Satyayuga (Kritayuga) -People worshipped everything as the manifestation of God (Sri Hari) Thretayuga -people worshipped through yagnas. Dwaparayuga-people worshiped through poojas, rituals for idols Kaliyuga -people hardly worship with Mantras or idols.

By fondly repeating His Name, devotees easily become abodes of joy and blessings

The Vedas are eternal. In Kritayuga people worshipped the Lord through these mantras. They worshipped everything including Air, Water, Fire, Earth, etc. as a manifestation of God. Lord alone is. All is God. Sri Hari is everything. They worshipped the Shaktiman and not his Shakti! Agni puja, Vayu puja, is nothing but puja of the Lord, the infinite power. They worshipped God not in the intention of I want this, I want that, but I want you. For the love of the Lord they worshipped him. At that time the mind was pure. In Thertayuga, different types of worship started. The same Mantras which were used to prostrate God to realize God were used to get materialistic things. In Dwapara Yuga conditions were still worse, man’s mind became fully impure. In Kaliyuga human mind is completely immersed in materialistic pursuits. In Sathyayuga people were established in Truth (Sathya), in Kaliyuga people are fully established in the non-Truth (Asathya) that ‘I am the body, I am the mind’ and this is the ignorance (Ajnana). We are holding on tightly to the concept that ‘I am the body, I am the mind.’ in Sathyayuga the concept that I am the Atman was firmly established. Human consciousness was completely matter oriented in Kaliyuga, in Sathyayuga the consciousness was Self oriented. In the other two yugas it was in between. In Sathayuga the feeling that ‘I am Atma’ was firm; in Kaliyuga the feeling that ‘I am body’ is firmly established. In Sathyayuga the same Mantras were used to realize Lord, to praise Lord; in Threthayuga Lords different powers as devatas were worshipped; in Kaliyuga idol worship, form worship started. Since you have identified with the body ‘I am the body’ you gave a form to the Lord also. When I am the body, God should also have a body, a statue! God, Consciousness , is beyond all these. In Sathyayuga, people were in self-realized state and worshipped Lord through natural elements, Agni(fire), Vayu(wind), through Veda Mantras. In Threthayuga they worshipped Lord through Yagnas, to get some benefits. Then Devata Puja started, we forgot that all worship is the worship of the one Lord. Sarva Devata Namaskara Sri Keshavam Pratigachhathi’. We wanted our petty desires to be fulfilled. The one Lord concept is forgotten. Now we have gone into worship of multiples Devatas and we forget the Consciousness behind that. Then we started Bhutaradhane, Pretharadhane, worshipping our ancestors and forgetting that all these Devatas are the Shakti of Parabrahama. We forgot that one Lord and gave different names and forms and started fighting for it.

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The Lord restored the charm of the Dandaka forest alone, while His Name purified the mind of countless devotees.

Whatever we do in life we can do it for selfish reasons or for our own liberation (Atmano mokshartham). In the same way Veda mantras which can be chanted to attain Divinity in us, can also be used to attain petty things in life. It is called Karmakanda. So Vedas are Apara Vidya, but the intention with which you chant can show the way to higher Consciousness! The same knife, you can use for taking life or giving life! Similarly, in the same way the Veda Mantras can be used to attain Kamya Karma (to fulfill desires of this life and next life) or Nishkamya Karma (Purification and Realization). This not only applies to Veda mantras but also to all aspects of your life. Everything you do in life can be converted into selfish and unselfish. The work is the same but the attitude with which you do the work purifies you! ‘I am a house wife; I have to take care of my husband, children’. Is your husband a body, is your child a body? Your husband and your children are nothing but walking temples of the Divine, see the Divine light in them and do your act, which will purify you! It is not the Action which binds you, it the attitude towards the action that binds you! It is your attitude towards the action that also liberates you! And Antahkarana Shuddi (purification of the inner Spiritual heart) will happen. That is why Basavanna said ‘Kayakave Kailasa’ (Work is Worship)! Even if Vedas are Apara Vidya, don’t neglect it, your attitude towards it should change. Whether it is engineering, doctor, housewife, you should have an attitude, that ‘I am doing the service of the Divine Lord’, and purification will happen. In this way if you use Veda Mantras to attain heaven, or to attain bliss, or to realize God it will help you. You may get permanent or temporary fruits. What is your attitude is the Question! Hari Sarvottama (Lord is everything’). ‘Work is for lord, by the Lord and through the Lord’, with this attitude if you do your work, your will be free. ‘I am doing this for my benefit’ this attitude will bind you. This is the summary of the Vedas. When you work it is the Divine acting through you, ‘I am the instrument of Divine, I am serving the Lord in the form of Universe, ‘Narana Seveye Narayana Seva’, I serve Lord in the form of animals, plants and human beings. When you develop this attitude, you will be purified through unselfish acts! And you will be liberated. That is called Sukruta.

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Lalitha Sahasranama ŕĽ&#x152;ŕĽ&#x20AC; ŕ¤Žŕ¤šŕ¤žŕ¤°ŕ¤ž[ŕĽ&#x20AC; - Sri Maharagni - The Coronated Queen. The Universal mother who takes care and controls the created Universe is Sri Maharagni. Sri is auspicious, Maharagni means The Coronated Universal Mother is the controller and care taker of the highest of the high. She controls the Universe, takes care of it. It is said "ŕ¤¤ŕĽ&#x2021;ŕ¤¨$ŕ¤ľŕ¤¨ŕ¤ž ŕ¤¤ŕĽ&#x192;ŕ¤Łŕ¤Ž$ŕ¤Ş ŕ¤¨ ŕ¤&#x161;ŕ¤˛ŕ¤żŕ¤¤" means without her even a blade of grass cannot move. The creator of the Universe controls and takes care of it. She takes care of the nature by controlling the natural calamities and protects her children.

Again, it is by the grace of the Name alone that Siddhas (adepts), sages and Yogis like Ă?uka, Sanaka and others enjoy divine raptures, Narada realized the glory of the Name;

Let us look at the Inner World created by the Universal Mother. As Sri Saraswati Maa she not only created the burning desire for liberation - ŕ¤ŽŕĽ ŕ¤ŽŕĽ ] ŕ¤ľ but imparted the knowledge of Wisdom which is the highest of the high. As Sri Lakshmi Maa she blessed us with the six Spiritual sampattis - ŕ¤ˇ^ ŕ¤¸ ŕ¤Ş$_.

Shama, Dhama, Uparathi, Titiksha, Shradda and Samadana which leads to Mumukshatva.

As Sri Parvati Maa she destroyed the negative qualities and cleared the way for the Knowledge of Wisdom to flow and made that Knowledge to stay Achala permanently in us. As Chetana Shakti of Brahma she created the Burning Desire for Liberation in the inner world, that is antaranga. As Chetana Shakti of Vishnu she took care by blessing with six spiritual wealth and controlled the sense organs. As chetana Shakti of Shiva she destroyed the negative qualities that is the demon nature of the inner world. Sri Saraswati merged with Sri Lakshmi and Sri Lakshmi merged with Sri Parvati and they altogether became As Sri Maharagni the Queen of the Queens. Sri Parvathi made the way, Sri Lakshmi blessed the shat sampatti and with the help of Parvati and Lakshmi Sri Saraswathi the Knowledge of Wisdom flowed like the Ganges valley and merged with the Ocean Sri Maharagni. The Coronated Universal Mothers creates the desire for liberation, sustains the highest of the desire and makes it eternal by destroying the destructions in us. The Universal mother who takes care and controls the created inner Universe in us is Gurudeva Sri Maharagni. Sri is auspicious, Maharagni means The Coronated Universal Mother who controls and takes care of the highest of the high in us is Gurudeva - The Coronated Universal Mother of our internal and external World, The Queen of the Queens is Gurudeva!!!

1ŕą&#x2022; 3ŕ°ž^ŕ°ž(ŕ°žÂ¨ŕą&#x2022; - ŕ°śŕą ŕ° ŕ°ž ŕą&#x2020; ŕ°Şŕ°&#x;zŕ°Ž^ŕ°ž(ŕ°žÂ&#x203A;, ŕ°¸ŕ°&#x2022;ŕ°˛ ŕ°Ş1ŕ°Şŕ°&#x201A;ŕ°&#x161;ŕ°ľŕ°¨ŕą ' _ŕ°ž<ŕ°¸ŕą ŕ°ľŕ°ľŕ°ła. ŕ°¸ŕą&#x192;Â&#x17D;z 3ŕ°žMŕ°Ś 6ŕ°ś ŕ°ľŕ°¨ŕą ' _ŕ°ž<ŕ°¸ŕą ŕ°ž& ŕ°¤ŕ°¨' ŕ°š ŕą&#x2020;ŕą&#x201A;ŕą&#x2022; ŕ°Ż< ŕ°&#x2021;>Gkŕą&#x2020;ŕą&#x201A;ŕ°ła~ŕ°ľŕ°ľŕ°ła 6ŕ°ś 3ŕ°ž ŕą&#x2020; 1ŕą&#x2022; ŕ°Ž^ŕ°ž(ŕ°žÂ¨ŕą&#x2022;. 1ŕą&#x2022; ŕ°&#x2026;ŕ°&#x201A;ŕ°Ś(ŕą&#x2020; ŕ°śŕą ŕ°, ŕ°Žŕ°š(ŕ°žÂ¨ŕą&#x2022; ŕ°&#x17D;ŕ°&#x201A;ŕ°Ś(ŕą&#x2020; ŕ°Şŕ°&#x;zŕ°Ś(ŕ°žÂ&#x203A;. 6ŕ°ś kŕą&#x2020;u ŕ°Şŕ°&#x;zŕ°Ś(ŕ°žÂ&#x203A;Xŕ°žDŕ°°ŕą ŕ°ľ 1ŕą&#x2022; ŕ°Ž^ŕ°ž(ŕ°žÂ¨ŕ°Żŕą ŕ°&#x2030;ŕ°¨' ŕą&#x2020;ŕą&#x201A;ŕ°¨ŕ°¤Cŕ°žŕ°Śŕą ŕ°Ś9ŕ°¨ŕą ' ŕ°¤ŕ°¨' ŕ°š ŕą&#x2020;ŕą&#x201A;ŕą&#x2022; ŕ°Ż< ŕ°&#x2021;>Gkŕą&#x2020;ŕą&#x201A;ŕ°&#x201A;ŕ°Ąŕą ŕ°°Â?ŕ°¸ŕą ŕ°ž&p ŕą&#x2020;.

ŕ°&#x2026;ŕ°ľŕ°ła 6ŕ°ś ŕ°ľŕ°¨ŕą ' ŕ°¤ŕ°¨' yMŕ°¤ŕ°Ś< ŕ°&#x2021;>Gkŕą&#x2020;ŕą&#x201A;ŕ°&#x201A;ŕ°Ąŕą _ŕ°ž<ŕ°¸ŕą ŕ°ž&p ŕą&#x2020;. ŕ°Ž^ŕ°ž Cŕ°žŕ°&#x2022;F ^ŕą&#x2020;ŕą&#x2022;qŕ°Śŕ°&#x201A; ŕą&#x2020; "ŕ°&#x2026;ŕ°ľŕ°ł ŕ°&#x2021;Â&#x201D;ŕą&#x2020; ŕ°&#x2021;ŕ°˛ ŕą&#x2020; ŕ°&#x2019;ŕ°&#x201A;ŕ°Śŕą ŕ°šŕą ŕ°˛ŕą ŕ°&#x2022;M[ŕ°Żŕą&#x201A;

Divya Jyothi

Page 55 р░Ер░▓р▒БTр░╛р░бр░▓р▒Б )р░╛р░зF6р░▓ ". 6р░╢ р░╡р░ир▒Б' р░╕р▒Г┬Оz3р░╛Mр░жр░╡р░│a р░Ер░жр░ир▒Б' _р░╛<р░╕р▒Б р░╛& р░др░и' yMр░др░ж< р░Зр░Яр▒Бzkр▒Жр▒Вр░│a~ р░╛&p р▒Ж. р░Ер░╡р░│a р░к1р░Хр▒Г?р░п 6kр▒Жр▒Вр▒Хр░кр░╡р░ир▒Б' р░дNр▒Жр░жр▒Б, р░к1р░Хр▒Г?р░пр░ир▒Б' р░░┬Рр░╕р▒Бр░д& р░др░и' р░ор░Хuр░│р░ир▒Б' р░╕р░Вр░░┬А┬Ср▒Ж 3р░╛р░бр▒Бр░╡р░│a. 6р░╢ 3р░╛ р▒Ж]р░Вр░ж р░╕р▒Г┬ОzXр░╛р░ж р░Ер░Вр░др░к1Kр░кр░Вр░Ър░╡р░ир▒Б' р░Чр░о$)р▒Жр▒Вр▒Хр░г. р░Ер░╡р░│a р░╕р░░р░╕ ? 3р░╛ р▒ЖXр░╛D р░ир░о< р░ор▒Бm& р░кNр▒Жр░пZр▒Жр▒Хр░Хр▒Б р░Ор░Вр░м ?р▒Хр░╡1 р▒Жр░пр░ир▒Б' р░╕р▒Г┬Оzр░╕р▒Бр░╡ р░жр░▓ р▒Ж - р░ор▒Бр░ор▒Б┬Ар░д , р░к(р░╛6 р▒ЖFр▒ХXр░╛р░ж р░Жр░д2iр░╛р░ир░╡р░ир▒Б' р░Ер░ир▒Бр░Ч1yр░╕р▒Б р░╛&p р▒Ж. р░Ер░╡р░│a р░▓┬Р┬к 3р░╛ р▒ЖXр░╛D р░ор▒Бр░ор▒Б┬Ар░д kр▒Жu kр▒Ж(р▒Ж р▒Жр▒Вр░пр▒БFр░╡ р░╖┬а р░╕р░Вр░кр░д&р░ир▒Б' - р░╢р░о, р░зр░о, р░Йр░кр░░?р▒Х, ??р▒Х┬А, р░╢1 р░╛ ^р░╛р░Чр▒Б

The name of Rama is a wishyielding tree, the very home of beatitude in this age of Kali, by remembering which Tulasidasa (the poet himself) was transformed from an intoxicating drug like the hemp-plant into the holy basil.

р░╕3р░╛┬гр░╛р░и р░Хр▒Г_р▒Ж 3р░╛р░бр▒Б р░╛&p р▒Ж. р░Ер░╡р░│a _р░╛р░╡K?р▒Х 3р░╛ р▒ЖXр░╛D р░ир░о< р░Зр░░р▒Бр░╡ р░иkр░╛(р░╛р░д2р░Х р░Чр▒Бр░гр░Чр░│р░ир▒Б' р░╛р░╢3р░╛M р░к(р░╛6 р▒ЖFр▒Х р░╣(р▒Жр░пр░▓р▒Б р░╛>3р░╛M, р░Ж 6 р▒ЖF р░ир░о< р░Жр░ЪHр░╛Cр░╛D р░Зр░░р▒Бр░╡р░В р▒Ж 3р░╛р░бр▒Бр░╡р░│a.

р░Ер░╡р░│a р░м1р░╣2р░и ┬Фр▒Жр▒Хр░д р░╛р░╢m&Xр░╛D р░ир░о2 р░Ер░Вр░др░к1Kр░кр░Вр░Ър░ж< (р░Ер░Вр░др░░р░Вр░Ч) р░ор▒Бр░ор▒Б┬Ар░д р░╡р░ир▒Б' р░╕р▒Г┬ОzGр░жр░│a. р░Ер░╡р░│a 6р░╖р▒Б┬Л6р░и ┬Фр▒Жр▒Хр░д р░╛р░╢m&Xр░╛D р░╖┬а р░╕р░Вр░кр░д&р░ир▒Б' р░Ер░ир▒Бр░Ч1yG р░Зр░В 1р░пр░Чр░│р░ир▒Б' р░╣ р▒Жр▒Вр▒Х р░п< р░З>Gр░жр░│a. р░Ер░╡р░│a р░╡р░и ┬Фр▒Жр▒Хр░д р░╛р░╢m&Xр░╛D р░ир░о2 р░Ер░Вр░др░░р░Вр░Чр░ж р░иkр░╛(р░╛р░д2р░Х р░Чр▒Бр░гр░Чр░│р░ир▒Б' р░Ер░Вр░ж(р▒Ж (р░╛┬Ар░╕ р░к1р░╡р▒Г?&р░пр░ир▒Б' р░╛р░╢Tр▒Жр▒ВqGр░жр░│a.

1р▒Х р░╕р░░р░╕ ?р░пр▒Б 1р▒Х р░▓┬Р┬кр░п< р░Рр░ХFCр░╛р░жр░│a ^р░╛р░Чр▒Б 1р▒Х р░▓┬Р┬кр░пр▒Б 1р▒Х _р░╛р░╡K?р░п< р░Рр░ХFCр░╛р░жр░│a, р░Ор░▓ р░░р▒В р░Пр░ХCр░╛D 1р▒Х р░о^р░╛(р░╛┬ир▒Х р░Жр░жр░░р▒Б - (р░╛┬Ыр░п>Tр▒Ж (р░╛┬Ы р░о^р░╛(р░╛┬Ы. 1р▒Х _р░╛р░╡K?р░пр▒Б р░╛>3р░╛Mр░жр░│a, 1р▒Х р░▓┬Р┬кр░пр▒Б р░╖┬а р░╕р░Вр░кр░д&р░ир▒Б' р░Ер░ир▒Бр░Ч1yGр░жр░│a, р░▓┬Р┬к ^р░╛р░Чр▒Б _р░╛р░╡K?р░п р░╕^р░╛р░п р░Вр░ж 1р▒Х р░╕р░░р░╕ ?р░пр▒Б - р░к(р░╛6 р▒ЖFр░пр▒Б (р░Жр░д2iр░╛р░и) р░Чр░ВTр░╛ р░и р░пр▒Б р░╣(р▒Жр░жр░В р▒Ж р░╣(р▒Жр░жр▒Б 1р▒Х р░о^р░╛(р░╛┬ир▒Х р░Ор░Вр░м р░о^р░╛)р░╛р░Чр░░р░ж< р░Рр░ХF^р▒Жр▒Вр░В р░др▒Б.

р░кр░Яzр░о^р░╛(р░╛┬Ы 6р░╢ 3р░╛ р▒Жр░пр▒Б р░ор▒Бр░ор▒Б┬Ар░д р░╡р░ир▒Б' р░╕р▒Г┬ОzG, р░Ж р░Кр░и'р░дCр░╛р░ж р░З┬Фр▒Ж┬лр░пр░ир▒Б' ┬мр▒Х┬ОG, р░ир░о< р░Зр░░р▒Бр░╡ р░иkр░╛(р░╛р░д2р░Х р░Чр▒Бр░гр░╡р░ир▒Б' р░╛р░╢Tр▒Жр▒ВqG, р░Ж р░Йр░и'р░дCр░╛р░ж р░З┬Фр▒Ж ]р░Вр░ж р░ор▒Вр░бр▒Бр░╡ iр░╛р░ир░╡р░ир▒Б' р░╛р░╕ р░дCр░╛D р░ир░о< р▒ЖHр▒Жр░╕р▒Бр░╡р░В р▒Ж 3р░╛р░бр▒Бр░╡р░│a. р░ир░о2 р░Ер░Вр░др░░р░Вр░Чр░ж< р░╕р▒Г┬ОzXр░╛р░ж р░Ер░Вр░др░к1Kр░кр░Вр░Ър░╡р░ир▒Б' ┬мр▒Х┬ОG р░др░и' yMр░др░ж< р░З>Gkр▒Жр▒Вр░ВMр░░р▒Бр░╡ 1р▒Х р░о^р░╛(р░╛┬ир▒Х - р░Чр▒Бр░░р▒Б р▒Жр▒Хр░╡. 1р▒Х р░Ор░Вр░ж(р▒Ж р░╢р▒Бр░н, р░о^р░╛(р░╛┬ир▒Х р░Ор░Вр░ж(р▒Ж р░кр░Яzр░о^р░╛(р░╛┬Ы. р░ир░о< р░к(р░╛р░д┬Ур░░Cр░╛р░жр░ж9р░ир▒Б' ┬мр▒Х┬ОG р░др░о2 yMр░др░ж< р░Зр░Яр▒Бzkр▒Жр▒Вр░ВMр░░р▒Бр░╡р░╡р░░р▒Б р░Чр▒Бр░░р▒Б р▒Жр▒Хр░╡. р░ир░о2 р░Ер░Вр░др░к1Kр░кр░Вр░Ъ ^р░╛р░Чр▒Б Zр░╛р░╣Fр░к1р░кр░Вр░Ър░ж р░кр░Яzр░о^р░╛(р░╛┬Ы 6р░╢ 3р░╛ р▒Ж - р░Чр▒Бр░░р▒Б р▒Жр▒Хр░╡, (р░╛┬Ыр░ЧqTр▒Жр▒Х (р░╛┬Ы р░о^р░╛(р░╛┬Ыр▒Х р░Чр▒Бр░░р▒Б р▒Жр▒Хр░╡!!!

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Yogasana Please ensure the Asanas are practiced only under the supervision of a qualified Yogacharya. You can contact Atmajyothi Prasad for more details.

Yoga Classes

STEP – 1 : Introduction of Asana • Name: Ardhabekasana • Meaning: Half frog pose • Justification: In final posture , body like a frog • Type: Prone • Category: Culturative • Stithi: Prone STEP – 3 : Benefits and Limitations • Vishranti: Makarasana Specific Benefits: • Counts: 4 • Exercises abdominal organs • Complimentary: Self • Stretches chest, hips, and back Specific Limitations: STEP – 2 : Demonstration • Silent Demonstration: Final posture as shown in • People with severe hypertension should avoid this posture figure • People with backache and neck prob• Demonstration with counts, explanation and lems should avoid this posture breathing: • •

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Atmajyothi Prasad is conducting yoga classes through youtube Please visit youtube.com/ yogajyothi

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• •

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Come to Stithi (Prone) STEP – 4 : SUBTLE points Ekam: Raise your upper torso supported by • None. left hand • Perform the asana on the other side as Dve: Bend right foot and hold with right hand. complementary. Press right feet outside of right hip Hold the posture for 1 minute with normal breathing Trini: Release the feet and straighten the leg Chatvari: Bring your upper torso down to the ground Come to makarasana and relax.

You can also contact him at atmajyothi.prasad

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

Next month May

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

2013 we are celebrating

Page 3: Pictures and short reports of Satsang activities

Buddha Purnima,

Spiritual Masters: Articles of teachings on various spiritual masters. All contributions can be mailed to xsubbu@gmail.com and komalmopu@gmail.com

Shankara Jayanthi and Ramanuja

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

Jayanthi. Please send your contributions based on the same

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. Come Online: • Atmajyothi Satsang is online at www.atmajyothi-satsang.org. • Prabhuji blogs at www.atmajyothi-prabhu.blogspot.com and http:// www.atmajyothi-satsang.org/wpadmin_prabhu/wordpress/ • Atmajyothi Satsang is also on Facebook and Prabhuji can be reached at atmajyothi.satsang@gmail.com • Listen to Prabhuji’s live and recorded talks on YouTube at http://www.youtube.com/user/atmajyothisatsang • Atmajyothi Vishwa Gurukulam’s classes on Gita and Upanishads for children are broadcast on www.ustream.tv/channel/atmajyothiLADS • Yoga classes conducted by Atmajyothi Prasad on youtube.com/ yogajyothi

Divya Jyothi