Divya Jyothi - Aug 2012 by Atmajyothi Subbu

Divya Jyothi Issue 8, Aug 2012 Shri Krishna Janmashtami Edition

Sharing the enlightened wisdom

INSIDE THIS ISSUE: Prabhuji Speaks

Shri Krishnajanmashtami

Sri Bilvamangala Thakura

Interview with Prabhuji

Ananda Marga - Part 6

Sanatana Dharma - Part 7

Poorna Kumbha

Divya Jyothi Sharing the Enlightened Wisdom I S S U E

A U G

2 0 1 2

From the editor’s desk

Ramana Maharishi on Guru 19 - Part 2 Guru Paduka Stotram

Spiritual Insights

Guru, Guru Pada & Guru Paduka Pooja

Bhaja Govindam

Chaitanya Mahaprabhu

Srila Prabhupada on the Maha Mantra

Peace Pilgrim

Talk by Swami Paramarthananda

Meditation - doing it or living it

Sri Krishna - The pure consciousness in the Srimad Bhagavad Gita

Brahmopadesam

Basement Gita

Wisdom of Sages for modern ages

Yogasana

Atmajyothi Vishwa Gurukulam

Krishna and his life are perfection exemplified and so is his teaching in the Gita. Weaving a thread through the apparently separate domains of action, devotion and knowledge, Krishna reconciles them and gives us the formula for living the perfect life. Well, it doesn’t end there. It is said, if we want to learn how to live, we should read the Gita, and if we want to know how to die we should read the Bha‐ gavatam. So there you go, life and the lack of it have both been taken care of by the Lord :). This edition we’re celebrating Krishna Janmashtami, the advent of our most beloved, the highest manifestation of the Supreme, on planet earth. The quotes featured in this edition have been selected from the 108 shlo‐ kas recommended by Prabhuji as the essence of the Gita. There is a beautiful example of jivas escaping from Maya. It is said the fish that take refuge at the feet of the fisherman who casts his net, are the only ones who escape getting caught. This sense of surren‐ der is captured in one of the most richly decorated alankars, the Mukunda Mala Stotra of Kulasekhara Alwar from which a shloka reads: “O Lord, killer of the demon Naraka! Let me reside either in the realm of the demigods, in the world of human beings, or in hell, as You please. I pray only that at the point of death I may remember Your two lotus feet, whose beauty defies that of the lotus growing in the Śarat season. ”. Hope you enjoy reading this issue!! — In Guruseva

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Prabhuji Speaks - Monkey mind Mind is the Problem, Mind is the Solution What is mind? Mind is nothing but a bundle of thoughts. Any‐ body who has tried his/her hand in meditation will know the behavior of the mind. Innumerable thoughts rise and fall in the mind. Whole of the spiritual sadhana is to master the vagaries of the mind (tapas) and transcend the mind altogether. No doubt mind is a big problem in spiritual sadhana. Mind itself is the solution also as the scriptures say. mana Eva manuShyANAm kAraNam bandha‐mokShayOH | bandhAya viShayAsaktam muktyair‐nirviShayam smRtam || The mind alone is the cause of bondage. The mind alone is the cause of liberation as well. The mind given to 'objectification' (engrossed in sense objects) constitutes bondage. When the mind, through Sadhana, becomes free from the hold of objects, there ensues liberation. Sri Ramakrishna Paramahamsa says: A pure mind is none other than Atman. The process of enlightenment is given in Sloka of Bhagavadgita. sukham atyantikam yat tad buddhi‐grahyam atindriyam vetti yatra na caivayam sthitas calati tattvatah ‐ Bhagavad‐Gita : 6.21 One feels infinite bliss that is perceivable only through the intellect, and is beyond the reach of the senses. After realizing Brahman, one is never separated from absolute reality. (6.21) Through the practice of Yoga, mind attains silence. In that deep silence, mind realizes it’s essential nature – that of consciousness ‐ Supreme reality – Brahman. It is the purified intellect which realizes the Brahman. Although the scriptures proclaim that the mind cannot know Brahman, intellect purified through Sadhana becomes the instrument of Self Realization. Intellect having predominantly the tamasic quality becomes the “avarana” – covering for the Self leading to forgetfulness of the nature. While the intellect having rajasic qualities creates the agitations (vikshepa). The purpose of Sadhana is to overcome the rajasic and tamasic qualities of the intel‐ lect through spiritual practices. Intellect which is purified of these qualities is the pure intellect and is of satvic nature. Such a purified intellect experiences the tranquility of the Self. This blissful experience is not momen‐ tary in nature. Mind realizes its own source – Atman/Brahman whose nature is Bliss supreme.

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Sri Krishnajanmashtami - Part 1 Talk by Sadguru Prabhuji, Sri Krishnajanmashtami ‐ August 9th, 2012

For one who always remembers Me without deviation, I am easy to obtain, O son of Prtha, because of his constant engagement in devotional service.

My Humble pranams to all Atmajyothis. Today we are celebrat‐ ing Sri Krishna Janmashtami. This celebration is not like a birth‐ day celebration that we do for our children or for ourselves. We sing happy birthday, what is happy birthday for Lord. Lord is the bliss, there is no question of happy Birthday. Lord is a blessing, he is the nature of bliss, ananda swaroopa. Then why do we celebrate Janmashtami? For this we have to understand three different Krishnas: 1.Adi Bhautika ‐ Krishna of the Dwapara yuga end and beginning of Kaliyuga first part, Krishna who came on this earthly plane. He is the historical Krishna ‐ , 5030 years back on the physical plane 2. Adi Daivika ‐ The Vishnu Avatara Krishna that came on earth, it is a play of Divine beings. Descending of Maha Vishnu for the protection of Dharma on Earth. 3. Adhyatmika ‐ Atma Swaroopi Krishna. Krishna in our heart Which Krishna's birthday are we celebrating? All these three are same. For us the most important one is third one. Adi Bhautika Krishna ‐ manifestation of Krishna on earth is very important for historians. If you go to Dwarka, deep in the ocean the birth place is buried. Marine archaeologists have evacuated this and have re‐ searched into Krishna's birth, life etc for historical reasons and for historians. Good topic for history text books. What is important for us is Adi Daivika ‐ manifestation of Vishnu as Krishna. Most important is the manifestation of Krishna in our heart as Atma/our Self. Today is the celebration of Adi Bhautika and Adi Daivika Krishna. Real Janmashtami is the manifestation of Krishna in our hearts that is Janmashtami. The day Krishna is born in our hearts is called Janmashtami. Till that birth takes place, we have to celebrate historical and metaphysical birth of Krishna. Krishna can take birth at any time in our heart, when that happens that is the Janmashtami for that Jiva in spiritual level. There are 3 levels of celebration: Adi Bhautika, Adi Daivika and Adhyatmika. We have to contemplate when Krishna will be born in our hearts, before Krishna takes birth, there is Kamsa, The question we have is when will Krishna take birth in our hearts, that is real Janmashtami. We will discuss the metaphysical and spiritual mean‐ ing of Janmashtami. janma karma ca me divyam evam yo vetti tattvatah tyaktva deham punar janma naiti mam eti so 'arjuna In Adi Daivika and Adhyatmika level, Lords Birth and Action are both Divine, birth and actions of the Lord are divine and beautiful in nature. There is a childbirth in your house and there is the birth of Divine child they are both born on different days and different ways. When a child is born, it starts crying and the parents start smil‐ ing. That is the birth of a normal child. When the Bhagwan is born, the child is smiling and the parents are crying ‐ Devaki and Vasudeva. Divine Child's parents cry for having received the Grace of the Lord and having the Bhagwan as their child, out of joy and gratitude. This is the difference between the birth of an ordinary child and a divine incarnation.

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Incarnation is the descent of the highest consciousness on to the human plane When does this happen, ‐ de‐ scent? What is the purpose of this incarnation? Parikshit asked these questions of Shuka Mahamuni. Why does the Lord take human form and descend on earth? The purpose of Lord's descent on earth is 2 fold 1. yada yada hi dharmasya glanir bhavati bharata abhyutthanam adharmasya tadatmanam srjamy aham whenever there is adharma, the knowledge of Dharma is deteriorating. The ﬁrst purpose of Lord's descent is to establish the Dharma on the earthly plane and there is wrong understanding and distortion of knowledge of Dharma and the society becomes unrighteous, the Lord takes incarnation and descends on the earthly plane

After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

2. The other purpose is which is also very important is to be with His Devotees, to grant the vision for the Devo‐ tees. Devotees have a desire to see the Lord in person, to fulﬁll this desire of the devotees, Lord incarnates Himself on the earthly plane Divine descends to uplift humanity, give joy to devotees and give a vision to his devotees, this is the reason of Lord's avatara on the earthly plane. This is important to us from the point of de‐ votion, He incarnated for us, which is why we develop devotion and love for God. This is called Adi Daivika or metaphysical plane. 3. Most important is the avatar of the Lord in our hearts, lord birth of divine child in us is for our upliftment. This birth of Divine child in us is called Self Realization or Atma Sakshatkara. That is also your birthday, we celebrate birthday for the body that perishes but the real birthday is when you are born, when you are self realized that birth is the real birth that is Janmashtami of Shri Krishna and the second birth for a human being. There are 2 births for human beings: 1. Birth from the womb of the mother 2. Birth from the womb of the Spiritual master and is called birth in wisdom when that happens that is real birth. When we realize God in us that is called Janmashtami. First birth has happened for us, second birth may have happened for some people, some may be in labor and some may not even know that there is Krishna in us. Those who do not know that there is Divine Child in us, this is an introduction. For those who desire or urge to develop the Lord in them, this is the most auspicious day and those who are in real labor pain for the birth of Divine child in us. This is day of Janmashtami to see the Divine Consciousness in us. Who is Lord Krishna? To understand who is Lord Krishna, we will go to Lord Krishna's words, let us chant together: dvāvimau purusau loke ksaraścāksara eva ca | ksarah sarvāni bhūtāni kūtasthoksara ucyate uttamah purusastvanyah paramātmetyudhāhrtah yo lokatrayamāviśya bibhartyavyaya īśvarah We have to understand 3 types of Purushas, this Purusha is not a man, a male body Nav dware predehe kshayati iti Purushaha. Puri you have heard of Jagannatha Puri ‐ Puri means city, similarly this body was called Puri by our ancestors. A city has gates, similarly this body or our city has 9 gates. In the city of 9 gates there is a being, and that being is called Purusha. It is the Jivatma or the self in all of us is called Purusha because this body is called city. There are three types of Purushas or beings: Kshara, Akshara and Purushottama

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Kshara Purusha ‐ kshara means perishable that which dies. One that goes through the cycle of birth and death is Kshara purusha or Jiva, an individual being Jiva is called Kshara purusha ‐ has birth, death and goes through repeated cycles of birth and death. Who is that Kshara purusha? All of us who are identiﬁed with Body, Mind and Intellect are kshara purusha because body is perishable. Mind leaves the body, the one who identiﬁes with body, mind and intellect as my self is called Kshara Purusha or perishable. Most of the people in Universe are Kshara purushas who are caught in the wheel of birth and death. But in all our bodies there is akshara purusha the imperishable one that is called Kootastha. There is someone in you some consciousness in you which is im‐ perishable in nature that does not take birth, death or perishes that is called witness in you or Sakshi. That Sak‐ shi neither dies nor takes birth, that Sakshi is called Akshara Purusha or imperishable one. Kshara is Jiva and Akshara is Sakshi/Jivatma/Self, the third Purusha is Purushottama or Ishwara‐ Master of All Living Beings (chara) and non living beings. 3 Beings are: Kshara purusha which is the Jiva that goes through repeated birth and death, Akshara purusha ‐ Atma, Sakshi Kootastha Chaitanya, atma does not take birth, does not become old, nor dies because of ignorance. Master of all living and non living beings is Purushottama or Bhagwantha.

From the highest planet in the material

Naanu naanembudu naanalla, eedeha mana buddhi naanalla satchidananda atma shiva naanu naane shivoham Shivoham.. I am not the body, I am not the mind, I am not the intellect I am pure awareness of the nature of auspicious‐ ness, the witness or Sakshi

world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.

Janmashtami is the day when Purushottama takes human birth or the form of human body to uplift humanity and restore and establish Dharma on earth. Our individual Janmashtami in Adyatmika level, is the day we recog‐ nize Sakshi in us. The recognition of Sakshi in you, recognition of Divine Child in you is called individual Janmashtami, the Purushottama gets reﬂected as Sakshi in all individual living beings and recognition of that Sakshi is called individual Janmashtami, that is the day when you recognize :

The day you recognize this that day is Janmashtami. For that Janmashtami to happen first of all you should have the deep desire or urge for the birth of Lord in us and requires sadhana for individual JA to happen. Till that happens the Jivatma identifies itself with the BMI. As long as you identify with BMI jiva is subject to repeated births and deaths Punarapi jananam punarapi maranam, Punarapi janani jatare sayanam, Iha samsaare khalu dusthare, Krupayaa pare pahi murare. Jiva keeps taking repeated births in the womb of a mother is Jiva for those that do not recognize that Lord is within, these people keep on celebrating Krishna Janmsahtami repeatedly to remember that the Divine child has to take birth within me and that is the real Janmashtami. How does that happen? For that you have to un‐ derstand the message of Shri Krishna. What is Janmashtami for us? It is a day of celebration by breaking the clay pots of butter, kids dress up like Krishna, people make special foods or prasada like ladoos, chakli etc to offer, do pooja that is only the external celebration. The real Janmashtami is when you understand the message of Sri Krishna and implement that message in your life, recognize Krishna in us and that message of Krishna is called Bhagavad Gita, the day you understand the message of Bhagavad Gita and put it in practice in your life, that is the day Krishna comes into your life and the child goes and one day the real Krishna is born.

‐ To be continued. Transcribed by Atmajyothi Prema.

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Sri Bilvamangala Thakura Although born in a South Indian brahmana family, Sri Bilvaman‐ gala Thakura fell down with a prostitute named Cintamani, who ultimately satisﬁed his deepest desire. He became attached and rabid with lust. Even immediately after performing the sraddha rituals for his deceased father he ran to enjoy her. A raging storm and tossing waves could not deter him. In lustful delusion, he held a corpse to cross a turbulent river. Finding the gate locked, he scaled the wall by grabbing a cobra, which he foolishly saw as a rope.

Seeing Bilvamangala soaking wet, burning with desire, totally exhausted, Cintamani advised him, "You're so much attached to this lowly bag of ﬂesh and bones. Better you become attached to serving the blissful Lord Govinda. If you had one thousandth of this desire for the lord you would become free. Go to Vrndavana and there you will ﬁnd complete satisfaction and eternal happiness."

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

On the way to Vrndavana Bilvamangala's material desires seized him. He lusted after a brahmana's wife. Ashamed of his polluted desires, he gouged out his eyes with the lady's hairpin. Blind Bilvamangala was determined not to be distracted from the spiritual path by any material object. Receiving diksa from Somagiri, he got the name Lilasu‐ ka for his expertise in describing the madburya lila of Radha and Krish‐na. He felt so much ecstasy from singing about Govinda's pastimes and playing his vina that millions of sense objects became insignificant. In Vrndavana, Sri Krishna would personally give Bilvamangala prasadam and lead him to a safe resting place. At first Lilasuka didn't know the identity of this sweet Vrajavasi boy. Then one day Bihari Lal played his captivating flute for the blind man. Suddenly, Bilvamangala became mad with desire to behold the beautiful sweet form of Syamasundara. Realizing that this "Vrajavasi boy" was actually the Lord of his life and the love of his heart, he reached out to touch Krishna. Playful Gopala touched Bilvamangala's hand, laughed lovingly, and ran away. Sigh‐ ing, Bilvamangala said, "You can run away from my hand, but You can never leave my heart." Lilasuka wrote many verses and songs full of Krishna prema. Krishna‐karnamrta, his most famous work, was one of the first authentic books to reveal the supreme position of Srimati Radharani in Sri Krishna's Vrndavana madhurya lila. The later writings of the six Gosvamis, Ramananda Raya, Prabodhananda Sarasvati, Krishna Dasa Kaviraja, Visvanatha Cakravarti, and Bhaktivinoda Thakura expanded this idea. They developed the concept of ex‐clusively serving and worshiping Srimati Radharani—the Queen of Vrndavana and the supreme controller of even Krishna Himself. A verse from Govinda Damodara Madhaveti Stotram Sri Krishna vishno madhu kaitabhaare Bhaktaanu kampin bhagavan muraare Traayasva maam keshava loka naatha Govinda damodara madhaveti Sri Krishna Vishnu, O the foe of madhu and kaitabha you verily are compassionate unto your devotee! Rescue me, O bhagavan! Enemy of mura, Keshava, lord of the worlds! Govinda! damodara! Madhaveti! ‐ Contributed by Atmajyothi Murali

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Interview with Prabhuji Recorded during a Satsang at Kundapur

I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.

Q: When did you get self-realization? A: When “I” goes, self realization happens. There is no answer for this question because self cannot get real‐ ized. When you say I, it is ego. Ego never gets realized. To whom is this question being asked? For Paramatma? There is no question of Self‐Realization, for ego? Ego will never get realization about self, so who is this question for? I can answer when did “I” or ego get dropped. Ego gets dropped in multiple stages, until the ego is completely dropped there is no self realization. Everybody is self‐realized. If you ask Buddha how many people are realized? Buddha will answer everybody is Buddha, some are awakened Buddha and some are sleeping Buddha. Atma Jnana is there for everybody as there is no ignorance for the Self. Mind keeps creating stories, they are very big and are not true. Because of this story, mind is clouded by ignorance and false stories. When the clouds are in the sky, it appears as though Sun is covered. Clouds covering the sun gives the illusion that Sun has disap‐ peared. Similarly, when the mind is full of ignorance there appears to be forgetfulness of the self. When that ignorance goes, Atma Jnana can happen. Atma Jnana can happen in two stages, in reality it is only one: Savikalpa Samadhi – In this state, the whole Universe is the one form of consciousness. Sarvam Khalvidam Brah‐ ma – everything in the Universe is Brahman alone. That can happen when Kundalini rises and activates various energy centers in the nervous system. The whole universe is nothing but one consciousness is experienced in this state of savikalpa Samadhi. There is no doubt about it that the entire Universe is nothing but one single living being, but there is savikalpa because there is some ignorance left – I am there and Universe is there I am a part of the Universe, like wave is a part of the ocean. Savikalpa Samadhi can happen through Bhakti or devotion, and through intense Kundalini experience. So both are in the domain of Maya. Entire Universe is Brahaman alone, it is Saguna Brahman experience, Lord with the form. It is the highest possible realization in the form domain. It is called Vishwa Roopa darshana. You see the lord in the Universe. There is no Mukti yet. Salokya, Sameepya, Saroopya and Sayujya, there is Saroopya and Sayujya has not happened yet. Merging with the Universal Consciousness has not yet happened. He has not become one with Universal Consciousness. Ego is still there. My ﬁrst realization happened in 1989 – Savikalpa Samadhi because of my intense sadhana, yoga, upasana and meditation. This experience continued until 2003 or 2004. Then I met a Jnani called Ajja in Puttur. He initiated me into Self inquiry about atma vichara, similar to Ramana Maharshi’s self inquiry “Who am I?”. Somewhere around mid or end of 2004 suddenly the I concept was dropped. I realized that I am not the body, I am not the mind and I am not the intellect, I am Pure Awareness. That is called Nirvikalpa Samadhi it is a state of meditation, when you come out of Nirvikalpa Samadhi it is Sahaja Samadhi, in the state of Pure Awareness during all waking states. Highest realization is that of Sahaja Samadhi. Wherever you are you should be in that state of Pure Awareness, when you are eating, drinking, dancing etc you are in awareness of That Self. This I had at the end of 2004. It is not required that people have to go through both. It all depends on their Prarabdha karma, their past im‐ pressions and Lord’s grace. People may go into Nirvikalpa Samadhi in one shot, or people may get part of the

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Savikalpa Samadhi in diﬀerent stages. It all depends on Lord’s Grace.

O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.

So Sahaja Samadhi is natural state, you don’t have to meditate. You are always that. It is a state of Pure aware‐ ness that I am not the body, I am not the mind, I am not the intellect I am Pure Awareness, that is Self‐ Realization. Naanu naanembuddu naanalla. Eedeha mana buddhi naanalla, satchidananda atma shiva nanu nane, shivoham shivoham There are three types of Samadhi practices: 1. Savikalpa Samadhi is Saguna Brahman realization, experience the oneness in the Universe, still in the domain of Maya and form 2 Nirvikalpa Samadhi is Nirguna Brahman realization of the formless 3. When the ego and mind disappears completely only Parabrahman is there and it is called Sahaja Samadhi, then there is no more meditation, there is nobody to meditate, all sadhana and upasana is done exam has been passed Guruji, please define these three terms; Avidya, Ajnana and Maya? The first one is called Maya. Maya is ‘yaama ithi maya’. What is not there appears to be so. That is called Maya. What is not real appears to be there and that is called Maya. For example, in desert, there is no water but mirage appears as if it is the water. That is Maya. So the Maya is the one which appears, Maya is the power of Parabrah‐ ma. Just like the fire has the burning capability, Parabrahma has the capability of Maya. It is not separate from Parabrahma; it is a part of Parabrahma's capability. So in Para Brahma the whole universe appears. The universe appears in Para Brahma and that is called Maya. Now, is the appearance real? It appears to be real. We can feel everything, the sky, water, air etc everything appear to be real. But is it permanent? No. It disappears, it is mo‐ mentary. In a sense, Maya is appearance in consciousness which is temporary in nature. Appears and disappears, that is why it is called 'Mithya'. It is not permanent, it is temporary in appearance. In a common man's language if we have to tell, Maya is a dream of Para Brahma. Parabrahma or Narayana, his dream is called Maya. In dream of Parabrahma, universe appears, not just one universe, but many universes appear. Ok, so that is called Maya. It is the dream of Parabrahma. In the dream, the Parabrahma becomes the witness of each being created. Each of the living being is being witnessed by Parabrahma as Sakshi. So Parabrahma himself is out of creation, he is not in creation, nothing has happened to Parabrahma. So for taking the creation, he becomes Ishwara, the lord of creation. And Ishwara becomes the witness in each living being. He becomes the Sakshi. And the witness sees the drama which is unfolding in each living being. Each living being goes through a drama, because of its qualities of nature ‐ sattva, rajo and tamo guna. Because of the quality of nature, each living being behaves in a certain way. Now the sakshi identifies with that behaviour. It is like in the dream you momentarily forget who you are and start identifying with the dream character. So that is what is life and that momentary forgetfulness of the self and identifying with something else is called Avidya. Forgetfulness of self is Avidya. Ajnana is not having the knowledge of the self. Avidya is forgetfulness of the Self and identifying with something else and Ajnana is not having the jnana from primary source or secondary source. Not knowing about Self is Ajnana. So Maya is dream of Bhagavan, Avidya is a dream of you, Ajnana is not only you have a dream, you do not have the knowledge of the Self to wake up from the dream. Avidya is the starting point? Avidya is the starting point. Ajnana is the continuation. Now, in Avidya, it is your individual dream, you will start dreaming that I am the body, I am the mind and I am the intellect. So, when you are dreaming, you will become a dream girl for somebody and the dream girl will have a dream boy. Both of them enter into a dream marriage

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and a dream life, dream children and everything in the dream starts. So you get trapped in the dreams of so many people. Everybody has a part in your dream or you are a part of everybody else's dream. Everybody be‐ comes dream characters.

Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination.

Is Sadguru also a part of the dream? Sadguru is not dream, but Sadguru is part of your dream. Sadguru is the one who has come out of the dream. Sadguru has no dreams but Sadguru is a part of your dreams. Adi Shankara gives an example of the Sadguru like this: "There is an elephant which is sleeping. Suddenly the elephant dreams that the tiger is chasing it. It wakes up from the dream. Similarly in your dream called life, a Sadguru comes and you get terrified and then you wake up from the dream and you realize that even Sadguru was also a part of the dream Tiger. Anyways you had so many dreams, so one more dream, a nice dream. Actually, it is a nightmare, Sadguru is a nightmare. He says that whatever you have learnt so far is foolishness. So it is a nightmare. All my life I have accumulated so many things, all is gone and everything is useless. What is your inspiration for starting the teaching? I am always like that. For a donkey you do not have to teach how to kick. Donkey does not require an inspiration to kick. If u go to a donkey it will kick. Fire does not require an inspiration to burn. So if u come in front of me and ask me a question I will teach. So there is no inspiration, I am a teacher. When I was young, the first thing was, I am the eldest brother. I had four brothers and one sister. We studied in all ordinary government schools. So for them I was the teacher. For most of them, I was the teacher, tutor, everything was I. When I was studying in tenth standard, for my classmates who were struggling with studies, I became their teacher. For my classmates in engineering, I became their Guru, Teacher for teaching the subject. For my neighbors I became the Guru for yoga. When I was in my ninth standard, one of my neighbors was an adult of age 35years. I taught him yoga. I taught yoga to my friends also. So teaching is something which happens naturally to me. Then I had some deep‐ er spiritual insights and then somebody came to me, who was going through lot of trouble in life came and asked me "Why are you peaceful? Always I find you peaceful and smiling. Why?" Then I told him that I am peace‐ ful in life because of my understanding of life and yoga and meditation. Later he asked me some questions and he felt very peaceful by my answers. So he invited me for giving lectures once in a week in his house and that is how we started Bhagavad Gita classes. Before that I had changed my house to the current house in Rajara‐ jeswari Nagar. That was back in 1996. At that time my neighbour was very much interested in spirituality. He is no more. He used to come, sit and ask questions on spirituality and I used to give answers. He was a very well versed, very knowledgeable person. He was a student of Osho. He was very happy with my answers and many weekends I spent teaching him and his wife. They were my first students. Before that, I was working in office and during lunch time, whenever we go for walking I had a group of people to whom I was teaching, 'lunch time spirituality'. Then in office we had a Bhagavad Gita satsang back in the 90's. After evening hours we used to con‐ duct Bhagavad Gita classes. Then this person who got very benefitted by my teachings, he invited some more people. I started teaching them and some more people came. So that is how it went on. There is no inspiration actually. I am just that. If you come and ask me some question I will teach and if it is useful you will listen. So you do not have to have need inspiration for the air to blow and fire to burn. If somebody needs, it will burn. See, Guru becomes a Guru when a Sishya comes in front of him and if there is no Sishya there is no Guru. So nobody can say that I am a Guru. If somebody is seeking a question, if somebody is a seeker, then somebody will become a Guru. If he has quality, ability to inspire confidence in the Sishya, then people call him Guru or Sadguru. But ultimately it is not ability, it is an inborn nature. There is a concept that Self-realization is only for Sanyasi. Cana grihastha get Self realized? Why not? In universe there is nothing exclusive for somebody. In ancient times all Rishis were grihasthas and they were self‐realized. Those Rishis were not only married, they had children, sometimes dozens of children.

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And whoever, at the end of his life, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.

Sometimes they even married two people. For example, Yagnvalkya married two people, Maitreyi and Kathy‐ ayini. So, grihasthas who were self‐realized, many of them were Rishis. Ramakrishna Paramahamsa was married. There are many many examples in history for a Self‐realized person. Kabir Das was there. He was a Jnani. So Ri‐ shis were Self‐realized people. And most of those Rishis were married. Then where is the question of Sanyasa and Self‐realization, I do not understand. What is the connection between Self‐realization and Sanyasa? So, this is all a popular understanding only. Self‐realization is for anybody. See, what is Self‐realization? What is Atma Jnana? To get the full bliss of life, to attain the highest state. To attain the Supreme Truth, to attain Moksha, lib‐ eration by living human body. Now, this cannot happen without Sanyasa. But Sanyasa is not what you think. Sanyasa has nothing to do with the dress. Sanayasa is what people take as a monkhood. Monkhood is consid‐ ered as Sanyasa. But Sanyasa means, Samyak Nyasa, right kind of deposit. The mind can be deposited in outer world or mind can be deposited in Atma. A grihasta who has his mind oriented towards his self, Atma jnana, is qualified for Self Realization, whereas a Grihasta who is focussed on the outer world in money, desire, kama is not eligible for Self‐realization because his mind is not going inwards. It is the state of the mind and it is not the state of the work, profession or a stage of life. For example, there are four stages of human life, brahmacharya, grihastha, vanaprastha and sanyasa. These four stages are the maturity of human beings. In ancient days there were clear classified stages of life. Somebody used to study in brahmacharya period, get married in grihasthash‐ rama period, get retired in vanaprashtha and take sanyasa in sanyasa stage. In ancient times these were four stages of life. Today it is the state of mental maturity of the human being. Maturity of the mind is called sanyasa. If you understand the limitation of everything in the world and if your mind is going back towards self, atman, then it does not matter what outer profession you do, how you live. What happens internally is called sanyasa. Sanyasa is the state of the mind. Unless somebody attains the state of mind as sanyasa he cannot attain libera‐ tion. What is the state of mind of a sanyasi? Sanyasi has nothing to do with the outer world, his outer dress. Sanyasi is always associated with the outer dress. Sanyasi is somebody who has done samyak nyasa, the right kind of deposit of the mind. The mind has to be deposited in Atma by study of scriptures, by study of upanishads, by contemplation and meditation, if somebody spends time, Atma jnana is available to him. It has nothing to do with the monkhood. Probably monkhood helps because there are no more additional responsibilities. But a gri‐ hastha can be as much as a self‐realized person. To give an example of a grihastha can become an Atma jnani, because people always think that only a sanyasi is eligible to be a Atma jnani, there are stories in Mahabharata for people to realize that a grihastha is also eligible to become a Atma jnani. All gopikas were grihasthas, they were married, they had husbands, family. Vidura was a jnani and he was a grihastha. The story of Dharmavyadha comes in Mahabharata. There was a monk called Kaushika, he meditated for 12 years. And people who meditate, people who take Sanyasa without a deeper inner purification, they can become egoistic,' I have done meditation, I am a sanyasi, I am a spiritual person' etc. One day a crow was sitting on the tree and its excreta fell on his head. Kaushika got angry and looked at the crow. The crow got burnt. So Kaushika was very happy that he became very powerful through meditation. Then he goes for alms to get food. He stands in front of a house and he says "Bhavati Bhikshan Dehi" which means "Madam please give me food as alms'. There was a delay in the opening of the door. Then Kaushika gets angry. When the lady opens the door to give the alms, he looks at her angrily. Then the lady smiles at him and say, "I am not the crow to get burnt when you get angry". Kaushika gets shocked. How did this lady come to know about the crow that I burnt a crow? He then falls at her feet and asks her, "please tell me how did you acquire these powers?". She replies, "You think that only becoming a monk is the way for liberation, you think meditation is the only way for liberation? I am a grihastha, I take care of my hus‐ band, my children and my family with the understanding that there is divine in all of them. Because of my selfless service, nishkama karma, I have become Self‐realized person. I got Self‐realization by doing service to the Lord in the form of human beings. This is the part of Manushya Yajna. Then Kaushika says, "You please be my Guru". She replied, "No, I am woman, as per the society norms I cannot be your Guru. You go to another person, who can be your guru” and she gives him the address of that person. Kaushika goes to that address and he finds a butcher there. He is selling meat. Kaushika felt like vomiting as it was a butcher shop. He waits till the evening. By evening

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Whatever state of being one remembers when he quits his body, O son of Kunti, that state he will attain without fail.

many people gather in front of that butcher shop. Now they have not come for meat, they have come for spiritu‐ ality discourses. Kaushika gets shocked that how can a butcher get Self‐realized. Then the butcher says, " I have to do this profession, otherwise I cannot survive. I do everything as an offering to Lord. With that my mind has been purified and I got Self‐realization". So this is the teaching there is Mahabharata to teach you that Self‐realization is not exclusive property of any monk. In fact those who are not prepared and take monkhood they are not a prob‐ lem for themselves but also for others. You have to do selfless service, pray to God, while being a grihastha, that will liberate you. Then you can get liberation. But you have to attain Sanyasa, the mind has to attain the state of anyasa, i.e. the mind has to be detached and has to go to atma. It has nothing to do with the external dress. An example for that is Kabir Das, Purandhara Das. There are many many examples who are grihastas n Atma jnanis. In fact all Rishis were grihastas. Now, many people are confused with Rishis and Sanyasis. Sanyasa is a way of life and Rishi is a state of realization. They are very different. I teach vedanta and I live my life. This is way of sanyasa. But state of realization is called Rishi. One who has attained the knowledge and wisdom of truth , he is called Rishi. Rishi has nothing to do with way of life. Way of life is outer, Rishihood is internal. Anybody can become a Rishi, provided he works on Self‐ realization, Atma jnana. To be continued — Transcribed by Atmajyothi Prema/ Atmajyothi Gayathri

Upanishad Quotient Let us sharpen our U Q ‐ Upanishad Quotient :) Match the Following Sanskrit words with their meanings in English Sanskrit Words Kena Patati Yad idam Upasate Viditam Chakshu Shrotram Vacha

Meanings Speech Ear Have known Eyes That which is worshipped Flows towards By whom

Note: All words are taken from Kena Upanishad Answers on page 44

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Ananda Marga - Part 6

Till now in our discussion, we came to know that, 'our life is nothing but a search for Bliss'. We search for bliss but we don't get the bliss! What stops us from getting bliss? Mind alone is responsible for stopping us from experiencâ&#x20AC;? ing that bliss? Which mind? Mind, which gets agitated, runs after this, that and many things. So when can we expeâ&#x20AC;? rience bliss? When the mind is peaceful, there is bliss only in us. The nature of 'Self' is bliss, God is Bliss, it is the experience of absolute peace. When mind is no mind, when you go beyond the mind in that state you and God is one. To transcend the mind, to go beyond the mind, to destroy the mind is Yoga, Bhakti and Self Realization, that no mind state is absolute peace and bliss.

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

Have you experienced the bliss? Yes. You have experienced, in deep sleep state, there is only bliss, you are one with the god, but the problem is you are not aware. So daily at least two hours when your mind is silent, you are in deep bliss, you are not aware, but you are one with god. So, 'when you are aware and you are one with god, full of bliss', then it is called Mukti (Liberation). So if you are able to go to a deep sleep like relaxed state where mind is silent but you are fully aware of peace and bliss that is called Samadhi. Once you experience that state you will realize that you own nature is bliss, and you are one with God. So what separates you from the God? Your noisy mind, which is always outwards focused, in searching bliss in material things. So, all spiritual practices are there, for this sake only, to silence the mind and experience the oneness with God, this is called Sadana, Dhyana, Meditation. First let us understand what is mind? Prabhuji: Taking a plain paper in the hand, what is this? Audience: Paper. Prabhuji: Folding it into a Rocket, What is this? Audience: Rocket. Prabhuji: Flying the Rocket, what happened to the paper? Where did the paper go? Audience: Paper became rocket. Prabhuji: But it is paper only no still, paper has not changed paper is paper only, but still we named it as Rocket, Why? Audience: Because of its shape, form. Prabhuji: So, the form of the paper was changed, and you gave a name to the new form, isn't it. So when you see form and give a name the original paper is forgotten. The world is nothing but name and form. And who gives the names? Audience: Mind. Prabhuji: So the work of mind is to go on naming. So mind keeps on giving name to every form. The moment you give a name the original is forgotten. Name and form is the domain of the mind. So to see the original you have to stop the naming, and go back to the original. When you are able to stop the naming process of the mind then mind becomes silent then there I sonly God, whatever forms you see is nothing but god only, your naming separates it from one another. No, no, 'I am' there no. 'I am' is also a naming process only. 'I' is also a name. So the moment you give name, you feel the separation, the whole universe is the manifestation of the energy of the God, when the energy (Shakti) takes various forms, you see separation. Like the same electricity becomes fan, heater, tube light, freezer. Like the same paper has become

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rocket and you forget paper once you name the form as rocket. So, when you drop the name and the from, that is called Mukti (Liberation). So, how to drop the name and the form? Name holds us, name catches us, and the name captures us, Maya. Everything we do in this world is for the sake of name only. You see there are so many temples in this world, and you may wonder do people visit these temples. And some more temples are getting constructed in many places. Why? So one person tells the secret, I am donat‐ ing to the temple because my name should come, temple is secondary. Most important is my name. So many peo‐ ple donate tube lights to the temples, light won't come out of the tube light, but their names will be highlighted, 'donated by so and so xyz, son of xyz Son of xyz ' all family name(Khandan) will be given. Why? For 'Name' sake.

For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

Yesterday I watching in TV, someone was eating cow dung, why? His 'name' should come in Guinness book of World Records. To get a small name in 'Guinness . .' people eat cow‐dung. What all people do for getting a name. The name is what we are so attracted to. Have you heard people saying like this? 'You should have not done this, you could have hit me, but you spoiled my name? Name is false; the realty is beyond the name and form. What is beyond the name is the God himself. To protect the name we do so many thing, family name, my name, my coun‐ try's name, my lineage name, we struggle a lot. But what we don’t realize is that; beyond all the names there is only one name that is the name of the Lord. The paper can become a rocket, a flower, a boat, but what is there is only a paper, similarly everything in the world is Lord only, but when we give name we separate it out. And this naming process causes disturbance in the con‐ sciousness, whatever you see you want to name it first, when I saw you first I asked what is your name? That nam‐ ing process is the root of Maya, because as we name we forget the previous nature. So for that what they said, you chant the name of the lord, you must have seen if you go to the temple , they chant 'Hare Krishna', they greet you by addressing you as 'Hare Krishna', your name is, 'Hare Krishna', 'Om Guru', 'Om Shanthi', Om Namaha Shivaya, to recognize that everything is god, you are asked to chant the god's name, So all names and thoughts get converted into one name or one thought that is god's name and thought. We keep different names, table chair, tinku pinku. Now people start chanting, then they tell, 'see today I chanted 108 times', who, chanted? 'I' So the 'I' feeling came, to forget that 'I' feeling chanting was prescribed but what came, 'I' feeling came no. So what you have to under‐ stand first, ‘Naanu, nanembudu nanalla ee deha, manah, buddhi, nanalla Satchidanandatma Shiva nanu naane Shivoham, shivoham, shivoham’ (I am not the body, I am not the mind, I am not the intellect. I am the Pure Self ‘Satchidanandatma Shiva’, ‘I am Existence, Consciousness, Bliss’, Shivoham, Shivoham, Shivoham 'I am not the body, mind, intellect, I am not the name, I am not he husband, I am not the wife', if you realize this it is called Mukti. Your name may be Raja, Maharaja; the moment you name, the reality is cut into multiple pieces. Just by giving the name you are forgetting the original reality. How is that let us understand. ‐ to be continued (Transcribed by Atmajyothi Komal)

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Sanatana Dharma - Part 7 Parama Sadgurugalige Namanagalu. Salutations to Pujaneya Prabhuji, '' O Sadgurudeva ! Blessings are the monopoly of Gurudeva , we can feel the presence of God in the presence of Gurudeva as Gurudeva himself is 'The Pure Consciousness' , a joy of unknown to us ever before will begin to be felt. The thought of Pujaneya's ever‐living presence with us will be a great solace to us. O Gurudeva ! O Pujane‐ ya ! Please give me your Lotus feet to cling to.''

As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

That Thou Art - Tat Tvam Asi ''He who dwells in the light but is within it, whom light does not know, whose body is light, and who controls light from within, is Your Self , the inner controller, the immortal. That as regards the divinities, now as regards begins. He who dwells in the intellect, yet is within the intellect, whom the intellect does not know, whose body the intellect is, who controls the intellect from within, he is Your Self , the inner controller, the immortal.'' - Brhadaranyaka Upanishad 111.7.14,22 Commentary : Is it possible to see the Pure Light ? It is black. All we can ever see is the light reflected off an object. Whatever seen on this earth is the reflection of the light of the sun. Similarly, Pure Knowledge is darkness to us until it contacts something with something and we experience it in the shape of that thing. Knowledge of politics, knowledge of Hinduism etc., Knowledge is not the same as the object upon which it reflects. If we have to tell something about the knowledge excluding the objects, we have nothing to say ! Our intellect does not know that knowledge ! That knowledge is ignorance to us as the Light is Darkness to Light . ''The Atman appears to be limited because of ignorance. When that ignorance is destroyed, truly the Atman shines as does the Sun when the cloud passes away.'' - Atmabodha 3 Commentary : A passing cloud hides the sun which is billions of times larger than it. Standing beneath the cloud we say the cloud has covered the sun, it is like the child saying by putting its finger over the eyes and say the finger has cov‐ ered the world ! Similarly we say we are ignorant about the Atman, but our ignorance is far too insignificant to cover the infinite, eternal Atman. The Atman is ever present whether we say it is there or not, just as the sun is always shining despite our observa‐ tion that 'the sun has gone out'. In fact ,we forget that it is the sun which is shining is responsible for us to see the clouds covering the sun. When the ignorance is passes away like the moving clouds, the Atman shines as the One and Only illuminator of all. ''It is like a flash of lightning ; It is like the eye blinking ; This is the illustration of Brahman taken from cosmic powers.” - Kenopanishad 4.4 Commentary : Our contact with the objective world starts with our eyelid and end with the Sky. Everything this side of the eye‐ lid is identified as 'me', the subject. Everything that side of the eyelid is the world, the object. Thus 'It' (Brahman) is described in terms that span the limits of our objective experience. Brahman is the pure white consciousness covered by thoughts. From birth to death we entertain a constant stream of thoughts so we Never see God. Even though the God comes as flash between the two thoughts we

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are not aware of it or it happens so quickly that we barely recognize. 'It' and 'are' left disoriented in the darkness of thoughts and desires. Thus, It (Brahman) is like lightning on a dark night, illuminating the landscape with flash that blinds us for a moment so we are plunged back into even greater darkness and risk missing the step. But for a realized person, living in a state of realization is like blinking. Every few seconds, we blink. Nevertheless we have constant vision of Brahman, the Absolute Self, in spite of the constant flicker of routine material existence. '' Now as regards the illustration of the Brahman from within the Self - the mind goes to Brahman as speedily as the mind entertains thoughts .'' Commentary : Just as the Brahman can be seen in the external world of nature so can it be seen in the internal world of human psyche. Everyone has experienced that the mind goes in flash to wherever it wills in objective world. You simply have to read the words, and you are there! say 'London', 'New York', 'the sun' and your mind is there. In a split of time it can travel millions of miles or millions of years in time. Similarly 'the Atman' (Brahman in each of us) ap‐ pears and disappears in a flash. The moment the thought stops, the Atman appears; when the thoughts starts the Atman disappears ! It flickers in concert with the thought of the mind. Once a disciple asked a great saint, Sri Ramakrishna Paramahamsa ‐ '' where do i find God ?'' , Sri Ramakrishna answered, ''Look between two thoughts''. When the "I' is dropped there remains " God" !

The soul can never be cut to pieces by any weapon, nor

Shirasa Namisuva, Gurudeva pada sevaki

burned by fire, nor moistened by water, nor withered by the wind.

Know Thyself Quiz - 7 1.

The ego, intellect, mind and memory are collectively called ___________________

The light of the self reﬂected in the intellect is called ________________________

The fourth state beyond the three states of waking, dream and deep sleep is called _____________

The three creation theories based on the maturity of the seeker are called ____________________

The sense of taste corresponds to ____________ element.

The prana called ______________ takes the jiva to diﬀerent lokas as per his merits.

The letter U from AUM corresponds to the _______________ state.

Yat Brahmande tat Pindande means _______________________________

In Samadhi/deep sleep prana ﬂows through the ____________ nadi to the Sahasrara

10. The dream state is experienced through the __________ nadi in the throat.

‐ Answers on page 23

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Poorna Kumbha Q & A in Kundapura June 30th, 2012 Poorna Kumbha Swagata There is a tradition in India when a Jnani comes, you take a pot pour water into it and place a coconut and mango leaves and invoke the 4 vedas Rigveda, Yajurveda, Samaveda and Atharva veda, invoke all the rivers of India into the water and show it as a Poorna Kumbha for a Master or a Jnani. Nowadays it is shown to politi‐ cians, people with money and power. But it is not correct to do this welcome to anyone other than a Master or Jnani or fully realized person. Kumbha means pot, Poorna means full.

O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate.

Empty vessel makes more noise, a vessel that is full is silent. A full blown Jnani is deeply silent. A half baked person wants to show off and makes a lot of noise, whereas a Jnani has become nobody and thus he has be‐ come everybody. He has merged into existence, he has become full and has become totality. He has no need to show off and has become silent. The pot represents a Jnani or a person of highest wisdom, and is used to differentiate between a half baked person who wants to show off and a Jnani who is full or poorna. It represents a person of highest wisdom one, who has become poorna or complete. Most people are apoor‐ na or incomplete, they have a deficiency inside them which leads to wanting, craving and seeking due to deep ignorance of their self, craving does not stop until they get Atma Jnana. The desire to get something is be‐ cause of the ignorance of the self, when the ignorance is destroyed such a person experiences fullness or to‐ tality and such a person is called Poorna Kumbha or a full pot. He has attained supreme reality of life, highest attainment of human being, he represents highest flowering of human life. He has become full of love, com‐ passion and wisdom, and represents fullness of human life. Such an exalted person is qualified to be received with Poorna Kumba. In Poorna Kumbha the water in the kumbha is invoked with holy rivers of India to indicate that if I have to offer something to the Master I want to offer the best ‐ waters from the holy rivers of India are the offering to Mas‐ ter, offering the mantras of the Vedas – Rig, Yajur, Sama and Atharva veda. It represents a Jnani, he is what is indicated by the four Vedas, which are pointers to the highest wisdom of Self Realization or Atma Jnana. All devtas, Vedas, Brahma, Vishnu and Shiva bow down to an Atma Jnani and become silent in His presence, be‐ cause he has become Parabrahma Swaroopa. He has become the representation of what is being pointed by the Vedas. All holy rivers – Ganga, Yamuna, Godavari, Saraswati etc are invoked in the Kumbha. The rivers are considered holy because when people take a dip and bath in these holy rivers they are absolved of their sins, which is why it is called Tirtha Snana or a bath that purifies. This bath is purifying because of the Tirthankara – Tirtham Karoti thirtaani. Tirthankara is one who purifies the waters in the river, which in turn purifies the one taking a bath in the purified water of the rivers. A Jnani purifies even the holy rivers. One day Ramakrishna Paramahamsa’s shishya tells him that he is going to take a bath in the Ganges – Holy River. Ramakrishna Paramahamsa asked him why he wanted to take a bath in the Ganges, to which the shishya replied that by taking a bath in the Gan‐ ges, he would be absolved of all his sins, as taught to him by his elders. Ramakrishna Paramahamsa asked him to go and take a bath in the holy Ganges. However, he said that he wanted to narrate a story that he had also heard while growing up from his elders. The story was that all the sins a person had incurred during their life‐ time that they wish to get absolved by taking a dip in the Ganges, jump on the nearby tree and sit there while the person (who considers himself to be a sinner) is taking a bath in the river. As soon as this person (sinner) steps out of the holy river, after taking a bath, these sins that were perched on the tree jump on the person’s back with all their kith and kin as well that are perched on the tree. The idea is Tirtham Karoti Tirthani, what

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really purifies you is Jnana Ganga, the words of wisdom that flows from a Master/Jnani’s mouth. Ramakrishna Paramahamsa was a great Jnani, there is nothing more purifying than the words of Ramakrishna Parama‐ hamsa, which is nothing but Jnana Ganga. Ganga rivers flows from Shiva’s head purifies you, but what really purifies you the Jnana Ganga that flows from Shiva’s head – Shiva sutra, Yoga and all other shastras that were taught by Shiva are purifying. Nahi Jnanena sadrusham pavitram iha vidyate – nothing more purifying than Jnana. That is why our ancestors suggested us to take a bath in the Holy rivers so that there may be a possibility of meeting a Jnani from whom one could learn Atma Jnana and get purified, only when we go near a river we may possibly meet a Jnani. It is not the river that purifies, it is the Jnana Ganga that purifies a person, and a tirtha yatra is recommended. To‐ day, Tirtha yatra has become a package tour. Tourists go to the river, take few drops of the river water and sprinkle it on their heads, then they go shopping and sight seeing and then go back home. Where is the time to meet a Jnani? There is no notion that a Jnani exists and that one needs to purify oneself in Jnana Ganga. To represent that a Jnani purifies all rivers also, the holy rivers are invoked in the Kumbha. By the presence of the Jnani rivers get purified, even Vedas get purified. Vedas are ever pure, however the understanding of the Vedas get distorted, even that distortion or misunderstanding of the Vedas gets purified by the words of the Jnani. That is why a Poorna Kumbha welcome is performed for a Jnani.

Today, even politicians are being welcomed by Poorna Kumbha for all their wealth scattered all over the world. It has become a show of wealth and power. In reality, Poorna Kumbha is a symbol of fullness or com‐ pleteness of a Jnani. Such a Jnani is; “Purna mada purna midam, Purnaat purnam udachyate Purnasya purnam adaaya purnam eva vasishyate” That is full, this is full – inﬁnity. “That” means one which created or the source, idam means the creation or that which we see and consciousness that we do not see. Both are Poorna or complete. In between conscious‐ ness and matter I am there and I feel incomplete. I am part of matter and part of consciousness, I am nowhere and feel I am incomplete or apoorna. The one who understands himself to be full and complete is called Jnani or Poorna Prajna – one whose intellect has fully bloomed. He is also called Buddha – one who has transcended his buddhi and one who has realized the fullness of supreme bliss of human life, one who has become Jivanmukta is called Poorna Prajna and such a person is called a Poorna Jnani and is represented by Poorna Kumbha. Sometimes such a person is also called Bhagwan. This is very strange, that a Jnani is called Bhagwan like Buddha or Mahavira or Rajneesh. People get irritated that Buddha, Mahavira or Rajneesh are addressed as Bhagwan or God. Bhagwan means one who is Bhagya‐wan or one who is lucky as he has become full or Poorna, this is the high‐ est luck of human being. One who is lucky to have human life and lucky to have realized the highest bliss and attained highest reality of human life and become one with Bhagwan is Bhagya‐wan. Ordinarily we think one who has got million dollars is lucky, but even luckier is one who has attained the highest reality and bliss of human life and has become one with Brahman because Brahmavid Brahmaiva Bhavati – one who knows Brah‐ man becomes one with Brahman and is Brahman only. This is the representation of Poorna Kumbha swagata. The full moon also represents such a Jnani and is called Poornima or completeness. Moon represents sun light and full moon represents sunlight fully reﬂected in the moon. Similarly a Poorna Jnani, one who is enlightened represents the highest supreme truth like a full moon. That is why Guru Poornima is celebrated on a full moon day representing fullness of one who has become full or complete. To respect such a truth Poorna Kumbha swagata is performed. — Contributed by Atmajyothi Prema

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Ramana Maharishi on Guru - Part 2 Q: May I have Guru's grace? A: Grace is always there. Q: But I don't feel it. A: Surrender will make one understand the grace. Q: I have surrendered heart and soul. I am the best judge of my heart. S#ll I don't feel the grace. A: If you had surrendered the ques#ons will not arise. Q: I have surrendered. S#ll the ques#ons arise. A: Grace is constant. Your judgment is variable. Where else should the fault lie?

One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.

Q: May one have more than one spiritual master? A: Who is the master? He is the Self a)er all. According to the stages of development of mind the Self manifests as the master externally. The famous ancient saint Da-atreya said that he had more than twenty- four masters. The master is one from whom one learns anything. The Guru may be some#mes inanimate also, as in the case of Da-atreya, God, guru and Self are iden#cal. A spiritually minded man thinks that God is all-pervading and takes God for his Guru. Later God brings him in contact with a personal Guru and man recognizes him as all in all. Lastly the same man is made by the grace of the master to feel that his Self is the reality and nothing else. Thus he finds that the Self is the master. Q: It is said in Srimad Bhagavad Gita: 'Realise the Self with pure intellect and also by service to the Guru and by enquiry'. How are they to be reconciled? A: 'Ishwaro Gururatme#' -Ishvara, Guru and Self are iden#cal. So long as the sense of duality persists in you, you seek a Guru, thinking that he is different from you. However he teaches you the truth and you gain the insight. He who bestows the supreme knowledge of Self upon the soul by making it face towards the Self, alone is the supreme Guru who is praised by the sages as the form of God, who is the Self. Cling to him. By approaching the Guru and serving him faithfully one should learn through his grace the cause of one's birth and one's suffering. Knowing then that these are due to one's straying from Self, it is best to abide firmly as Self. Although those who have embraced and are steadfastly following the path to salva#on may at #mes swerve from the vedic part either due to forge7ulness or due to some other reasons, know that they should not at any #me go against the words of the Guru. The words of sages assure that if one does a wrong to God, it can be rec#fied by the Guru, but that a wrong done to a Guru cannot be rec#fied even by God. For one who, due to rare, intense and abundant love, has complete faith in the glance of grace bestowed by the Guru, there will be no suffering and he will live in this world like Puruhuta (a name of Indra, the king of Gods). Peace, the one thing which is desired by everyone, cannot be a-ained in any way, by anyone, at any #me or in any place, unless s#llness of mind is obtained through the grace of Sadguru. Therefore seek that grace with a one-pointed mind.

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Q: There are disciples of Bhagavan who have had his grace and realized without any considerable diﬃculty. I too wish to have the grace. Being a woman and living at a long distance I cannot avail myself of Maharshi's holy company as much as I would wish and as o)en as I would. Possibly I may not be able to return. I request Bhagavan's grace. When I am back in my place, I want to remember Bhagavan. May Bhagavan be pleased to grant my prayer. A: Where are you going? You are not going anywhere. Even supposing you are the body, has your body come from Lucknow to Thiruvannamalai? You simply sat in the car and one conveyance or another moved. And ﬁnally you say that you have come here. The fact is that you are not the body. The Self does not move, the world moves in it. You are only what you are. There is no change in you. So then, even a)er what looks like departure from here, you are here and there and everywhere. These scenes shi). As for grace, grace is within you. If it is external it is useless. Grace is the Self. You are never out of its opera#on. Grace is always there.

O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.

Q: I mean that when I remember your form, my mind should be strengthened and a response should come from your side too. I should not be le) to my individual efforts which are a)er all only weak. A: Grace is the Self. I have already said, if you remember Bhagavan, you are prompted to do so by the Self. Is not grace already there? Is there a moment when grace is not opera#ng in you? Your remembrance is the forerunner of grace. That is the response, that is the s#mulus, that is the Self and that is the grace. There is no cause for anxiety. Q: Can I dispense with outside help and by my own effort get to the deeper truth by myself? A: The very fact that you are possessed of the quest for the Self is the manifesta#on of the divine grace. It is effulgent in the heart, the inner being, the real Self. It draws you from within. You have to a-empt to get in from outside. Your a-empt is the earnest quest, the deep inner movement is grace. That is why I say there is no real quest without grace, nor is there a grace ac#ve for him who does not seek the Self. Both are necessary. Q: How long is a Guru necessary for Self-realiza#on? A: Guru is necessary as long as there is ignorance. Ignorance is due to the self-imposed but wrong limita#on of the Self. God on being worshipped, bestows steadiness in devo#on which leads to surrender. On the devotee surrendering, God show his mercy by manifes#ng as the Guru. The Guru, otherwise God, guides the devotee, saying that God is within and that he is not different from the Self. This leads to introversion of mind and finally to realiza#on. Q: If grace is so important what is the role of individual effort? A: Effort is necessary up to the state of realiza#on. Even then the Self should spontaneously become evident, otherwise happiness will not be complete. Up to that state of spontaneity, there must be effort in some form or the other. There is a state beyond our efforts or effortlessness. Un#l it is realized effort is necessary. A)er tas#ng such bliss, even once, one would repeatedly try to regain it. Having once experienced the bliss of peace no one wants to be out of it or to engage in any other ac#vity. Q: Is divine grace necessary for a-aining realiza#on, or an individual's honest efforts by themselves lead

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to the state from which there is no return to life and death? A: Divine grace is essen#al for realiza#on. But such grace is vouchsafed only to him who is a true devotee or a yogi. It is given only to those who have striven hard and ceaselessly on the path towards freedom. Q: Does distance have any eﬀort upon grace? A: Time and space are within us. You are always in your Self. How do #me and space aﬀect it?

In this endeavor

Q: On the radio those who are nearer hear sooner. You are a Hindu, we are American. Does it make any diﬀerence? A: No.

there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

Q: Even thoughts are read by others. A: That shows that all are one. Q: Does Bhagavan feel for us and show grace? A: You are neck-deep in water and yet cry for water. It is as good as saying that one neck-deep in water feels thirsty, or that water feels thirsty. Grace is always there. Dispassion cannot be acquired, nor realiza#on of truth, nor inherence in the Self, in the absence of Guru's grace. But prac#se is also necessary. Staying in the Self by one's efforts is like training a roguish Bull confined to his stall by temp#ng with luscious grass and preven#ng him from straying. Q: I have recently come across a Tamil song in which the author laments he is not like the tenacious young monkey that can hold on to its mother #ghtly, but rather like a puling ki-en that must be carried by the neck in its mother's jaws. The author therefore prays to God to take care of him. My case is exactly the same. You must take pity on me Bhagavan. Hold me by the neck and see that I don't fall and get injured. A: That is impossible. It is necessary both for you to strive and for Guru to help. Q: How long will it take for one to get the grace of Guru? A: Why do you desire to know? Q: To give me hope. A: Even such a desire is an obstacle. The Self is ever there, there is nothing without it. Be the Self and the desires and doubts will disappear. Grace is the beginning, middle and end. Grace is the Self. Because of the false iden#fica#on of the Self with the body the Guru is considered to be a body. But from the Guru's outlook the Guru is only the Self. The Self is one only and the Guru tells you that the Self alone is. Is not then the Self your Guru? Where else will grace come from? It is from the Self alone. Manifesta#on of the Self is the Manifesta#on of the grace and vice versa. All these doubts arise because of wrong outlook and consequent expecta#on of things external to oneself. Nothing is external to the Self. Source: Be As You Are: The Teachings of Ramana Maharshi, edited by David Godman, © Ramanashramam, 1985. h-p://www.srividya.org/Laitha/ISSUE1.1/RAMANA.HTM

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Guru Paduka Stotram - Shloka 8 Swarchaparana makhileshtathabyam, swaha sahayaksha durandarabyam Swanthachad bhava pradha poojanabyam, namo nama sri guru padukabyam Salutations and Salutations to the sandals of my guru Which bestows all desires of the serving disciples Who are ever involved in carrying the burden of service And which helps the aspirants to the state of realization

Those who are on this path are

Story of Ramanujacharya

resolute in pur-

Once Ramanuja went to Thirukottiyur to take initiation from Nambi for Japa of the sacred Mantra of eight let‐ ters Om Namo Narayanaya. Somehow, Nambi was not willing to initiate Ramanuja easily. He made Ramanuja travel all the way from Srirangam to Madurai nearly eighteen times before he made up his mind to initiate him, and that too, only after exacting solemn promises of secrecy. Then Nambi duly initiated Ramanuja and said: "Ramanuja! Keep this Mantra a secret. This Mantra is a powerful one. Those who repeat this Mantra will attain salvation. Give it only to a worthy disciple previously tried". But Ramanuja had a very large heart. He was ex‐ tremely compassionate and his love for humanity was unbounded. He wanted that every man should enjoy the eternal bliss of Lord Narayana. He realized that the Mantra was very powerful. He immediately called all people, irrespective of caste and creed, to assemble before the temple. He stood on top of the tower above the front gate of the temple, and shouted out the sacred Mantra to all of them at the top of his voice. Nambi, his Guru, came to know of this. He became furious. Ramanuja said: "O my beloved Guru! Please prescribe a suitable pun‐ ishment for my wrong action". Ramanuja said: "I will gladly suﬀer the tortures of hell myself if millions of people could get salvation by hearing the Mantra through me". Nambi was very much pleased with Ramanuja and found out that he had a very large heart full of compassion. He embraced Ramanuja and blessed him.

pose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many branched.

It is the attitude of service, seva bhava that purifies and uplifts. Great masters, Rishis and Mahatmas dedicated their lives to give the best to the world which would last for generations and will protect them and uplift them. They left behind great volumes of literature, they built temples, they travelled far and wide spreading the high‐ est knowledge, this was their offering to the world, to the Lord. Men offered their lives in countless wars with the attitude of serving their nation. Scientists have made their contribution so that we can live comfortably. Service is the law of nature, everything in nature serves, the sun shines, the wind blows, the cow gives milk, everything is an offering. The attitude in service is not that ‘I am doing service’ no, the attitude is that ‘I am a mere instrument in the hands of the lord’. In service, one applies their best, may be mental ability, physical abil‐ ity, intellectual ability, one applies himself for the whole, otherwise all our lives are spent in accumulating for ourselves, we accumulate because we feel incomplete, and we feel that by possessing more and more we will become complete, in reality you become complete when you serve, when you give yourself to serve the lord who is in the heart of all beings. It is by the grace of the Sadguru that one comes to learn the true meaning of Service. The Sadguru is the em‐ bodiment of Service, his whole life is about service, it is because of his service that you have received his grace

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and it is through service that you can pass on what he has given to many. You serve because you have forgotten that you are one with the universe, and through service you will reunite with the whole, it is through service that you will be free of your fear and hate. How beautiful would your life be by bringing beauty to another’s. To be real‐ ized is to be happy, we are have not realized because we are unhappy, we are trying to suck happiness from the world, whereas a realized person tries to bring happiness in the world, he is all about giving, we are all about tak‐ ing. By the grace of the Sadguru a student is able to cast aside his old ways, his old habits and approach the world with an attitude of service. You serve the world by performing the Pancha Maha Yajnas prescribed by the Rishis Rishi Yajna‐ Oﬀering to the Seers Manushaya Yajna‐ Service to the Divine in human beings Deva Yajna‐ Oﬀering to the forces of nature Pitr Yajna‐ Service to parents and elders Bhuta Yajna‐ Compassion to all living beings

In the minds of those who are too attached to sense

If you know, teach If you have, give If you can, do Serving the world is serving the Guru Service to Guru Is Service to God Purpose of life is Service

enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.

Sri Ramanuja climbed on top of a Gopura to give people something scared, even though he knew he might have to suﬀer for it. The Bhodisattvas cast aside Liberation just so they can service the world as much as possible. The Bud‐ dha walked home to home, town to town, village to village, kingdom to kingdom, for what? Just to give! All ordi‐ nary men with the same hands and legs, the only diﬀerence is that they had found a meaning in life, they lived a meaningful life and this brought them immortality.

‐ Atmajyothi Murali

Answers to Quiz 1. 2. 3. 4. 5. 6. 7. 8. 9. 10.

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Antahakarana Chidabhasa Turiya Drishi‐Shrishti vada, Shrishti‐Drishti vada, Ajata vada. Water. udana. Dream. What is there in the universe is there inside you. Sushumna. Hita.

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Spiritual Insights i am born in kali yuga oh Guru born in the 21st century i don't know how to love you i don't know how to sing for you i don't know how to do your pooja i don't know how to show my devotion i don't know if my devotion is real but my heart longs for you, it longs to be dear to you because of your grace i speak, when my mind is away like a wife who calls her mother when the bad husband goes out for a while with great diﬃculty she manages to call her mother and pour out her feelings, and hangs up when she hears a sound fearing its her husband i don’t want to fear anymore my guru, i want to be with you, i want to come back to you, I’ve seen enough i secretly cry for you take me away oh my Guru ||

What I want to say to you Hey Guru, you are Govinda, you are Krishna, you are Rama You are Vyasa, you are Shiva, you are the lord of the universe Your teaching has melt my heart Your words have freed my mind Your love has changed my life I don’t know what I did to receive this highest grace of yours You are the knower of all You have always been watching me Oh my Sadguru, I prostrate to your holy feet ||

have told i'm a man, I’m not i have told i'm great, i'm not i have told i know, i don't i have told i can, i cant i have told I’m a husband, I’m not i have told I’m a son, I’m not today i will really tell who i am my lord i am your Bhakta i am yours but you always knew it, i just came to know now ||

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Draupadi called Krishna and you came Prahlada called Narasimha and you came Ajamela called Narayana and you came Dhruva called Vasudeva and you came i didn't call you, but still you came you came and asked me to come along forgive my hesitation forgive my choices i will come with you ||

i cannot chant the name Krishna i cannot chat the name Rama i cannot chant Shiva every time i chant any name, it becomes guru nama every time i prostrate to any deity, it becomes guru Guru maatapita guru bhandu sakha tere charano me swami mere koti pranam ||

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Mukam karoti vachalam pangu langhyate girim | yatkrupa tamham vande ParmanandMadhavam || Oh Sadguru deva, because of your grace i speak i never spoke from my heart i was a mute speaking from the mind, from the mind that was ﬁlled with the world from my heart comes only your name, from my heart comes only your song. I was failure in life pretending to be great, you showed me the right path and gave strength to walk it i am nothing without you my lord everything is yours, everything i place my heart at your feet ||

All purposes served by a small well can at once be served by a great reservoir of water. Simi-

Journey has started… When did it ever stopped Only the darkness gone With the arrival of Dawn Brilliant colors and hue Once a treat to eyes No diﬀerent with starkness of Black and white with grey shades Where did all the pain go? Leaving behind a dull ache The reason for the pain has nothing to do With the residue of the ache

larly, all the purposes of the Vedas can be served to one who knows the purpose behind

Nothing to hold on to Nothing to leave Still complete the journey That has nothing to oﬀer

them. Even the oﬀerings has no taker As the journey, traveler and the destination Along with the fruits of labor Merged into one that is beyond everything. ||

hallo sir, i want to share my great exp. of meditation taught by you, My father was in coma, on the same day i was meditating and was trying to communicating with him. i was talking with him, he respond to me. While i was at home in medi‐ tating, in the hospital there were tears in my fathers eyes though he was in coma, my mother & my brother was shocked / surprised by seeing his tears , After may talk was over, i opened my eyes and next moment my brother in‐ formed me that he was no more. how is it possible? Sneha Gokhale

Dear Sneha Sorry to hear about demise of your father. My heartfelt condolences. Coma is for physical body. The mind can be partly active. Soul is always aware irrespective of condition of body and mind. In meditation due to silent nature of your mind you were contacting his soul. This is because all our minds are part of large mind called Gods mind like waves are part of ocean. Continue your meditation. Peace and love Prabhu

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Guru, Guru Pada & Guru Paduka Pooja Satsang at Kundapur, June 30th, 2012, Talk by Sadguru Prabhuji

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in con sciousness.

Sadguru There is Sadguru, who is a Jnani or enlightened master. How many Gurus are there? There are millions or billions of Gurus for each person, because each person teaches one lesson. But Sadguru is only one, and that Sadguru is one who teaches the lessons of Liberation, lessons of life can be many, lessons of Liberation is only one and that is why there is only one Sadguru. There may be many Sadguru bodies, but the teaching happens only through one as there is only one lesson to be learnt which is called Para Vidya – highest knowledge or knowledge about Atma or Atma vidya. There are lot of lower level of knowledge which is called Apara Vidya, there are millions of Gurus who teach Apara Vidya but Para Vidya is taught only by Sadguru. Apara Vidya teachers should be special‐ ized about one particular subject but not necessarily self realized. But one who teaches Para Vidya he should be Self – Realized or Atma Jnani, he should have realized the highest truth inside him He should not speak from the mind, but allow the highest truth to speak through him. The highest principle talks through the body of the Sadguru, the personality has disappeared, he has become one with Supreme Reality, only such a person’s body is fit to be called Sadguru. Just like when a salt doll goes to the ocean, the salt doll disappears only the ocean re‐ mains. Similarly the Sadguru is one who has realized through sadhana that only the ocean remains only the Para‐ brahma remains, the individual self is not reality only Supreme Reality or Parabrahma is the only reality. One who has realized this is the Sadguru. Then when such a person speaks there is no mind, the polluted mind is not there, only Supreme Reality speaks through such a mouth. Sun shines in the river, stone and mirror. The sun shin‐ ing through a mirror has maximum reflection, similarly one whose body and mind is purified through Sadhana, in such a person highest truth is reflected the most. His mind is like a pure mirror and reflects the light of the Self. And such a person is called Sadguru, to offer respect to Him, our scriptures say “Guru Brahma, Guru Vishnu, Guru Devo Maheshwaraha Guru Sakshath Parabrahma Tasmay shri Guruve namaha” Sakshath Parabrahma, the Supreme Reality speaks through the mouth of such a person, there is no individual mind’s interference. The Supreme Reality alone speaks through the body of Sadguru. Guru Pada Sadguru’s feet are worth worshipping. The feet is physical feet for a person who is body conscious. Everyone has a different way of understanding truth. So a blind person comes and asks a person with eyesight to explain “what is light?” How can a person with eyesight show a blind person light? He can point his finger towards the Sun and tell the blind person that Sun is there and points his finger. The blind person holds the pointers hand and fingers and thinks that the finger is the Sun. Similarly physical feet of the Master becomes the light for a person, who is blind with the ignorance of body mind complex. For such a person feet of the Master is light and that physical feet of the Master becomes worthy of worship. Somebody goes beyond the body mind complex, for him feet of the Master is made up of matter and one Master’s body will perish, but Truth will not perish. Physical feet of the master becomes love and wisdom that Guru has. He worships feet of physical master, but it symboliz‐ es love and wisdom. Somebody goes beyond the love and wisdom and the physical feet of the Master becomes Truth itself. So even though the feet of the master is physical it is not physical it is reality, His feet shows the way from the external world to the inner Self.

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So the Feet of the Master also represents the path He takes. I say I follow the Guru does not mean literally fol‐ lowing Guru, it means developing the qualities of the Master – Love and Compassion that is really following the Guru. You have to follow the Guru internally in terms of Love and Compassion and wisdom. Follow the actions of the Master, feet is the path that the Master takes. What is the path that the Guru walks? How does he walk? He walks on the path of service, on the path of Pancha Yagnas – Rishi yagna, Deva yagna, Bhuta yagna, Manushya yagna and Pitra yagna as an oﬀering with service attitude. Doing pooja to Guru is worshipping the higher principles of Self Realization or Atma Jnana. Following the Guru means developing the qualities of Guru in you ‐ Love and Wisdom, performing Pancha Yagnas as a ser‐ vice and oﬀering. This is real worship of Guru, that is why it is said: “Dhyana Moolam Gurur Murti, Puja Moolam Gurur Padam, Mantra Moolam Gurur Vakyam, Moksha Moolam Guru Kripa” Dhyana Moolam Gurur Murti ‐ So meditate on the form of the Guru, but Guru is formless representing Love and Wisdom, Supreme Truth – Parabrahma, which is formless. So gradually meditating on Guru is the path of going from form to formless.

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust devel-

Pooja mulam Gurur padam ‐ worship the feet of the Guru, means you learn, imbibe the principles of Love and Wisdom in your life, walk the path of Truth, the path of performing Pancha Yagnas that is walking the path of Dharma, This is Guru Pooja. Mantra moolam Gurur vakyam ‐ whatever Sadguru teaches becomes the mantra. There is no mantra greater than the words of Sadguru, every word of which destroys ignorance in you. One which destroys the ignorance is called mantra. Every word that the Guru speaks is mantra. Manana trayate iti mantraha – that which you hold on to in your mind and protects you is the mantra. What can protect you is only wisdom and self knowledge. “Na hi jnanena sadrshyam pavitrame udhyate”. The pure knowledge of self realization, the path of self realization only puriﬁes you every other path just binds you. That is why mantra moolam gurur vakyam. Moksha moolam Gurur Kripa – the Grace of the Spiritual Master who is a Jnani and a Liberated person or Sadguru only can liberate somebody. This is called path of Liberation. Without Guru’s Grace there is no Mukti and Liberation. That is why one worships the feet of the Guru.

ops, and from lust anger arises.

Guru Paduka But then some people worship the sandals of the Guru or Guru Paduka. So Guru Paduka represents one more step. The paduka has remained but the Guru has disappeared because the physical body of the Guru is Ashash‐ wata, temporary or transient. The qualities of the Guru – Jnana and Prema or Love and Wisdom has come in you, the Guru has come in you, and Guru has become one with the Truth. You cannot see the Guru as he has become one with the Truth. You can be the Truth, but you cannot see the Truth. So the Guru has become one with the Truth, then how can he have feet? You cannot see the feet of the Master also, his feet has also disap‐ peared, Master himself has become one with the Truth and Truth cannot be seen, you can only BE the Truth. Master has left some landmarks of the path that he had walked, He has left His sandals behind and disappeared into Truth, it means his physical body may be there, but He as an individual has merged with the Universe, He is no longer an individual, just like a salt doll has become one with the Ocean. He has become one with the Su‐ preme Truth, the Supreme Reality. He is no longer there, if somebody is there then he is not a Sadguru. One who has disappeared is the Sadguru. When ego disappears then only Parabrahma remains. Ego says “I am the body, I am the mind, I am the intellect” , when ego has disappeared only Parabrahma remains.

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Since the Sadguru has disappeared, even His feet has disappeared and is not visible for worship either, then you worship at least His footwear, because He used the footwear as a vehicle to disappear into the Supreme Reality or Supreme Truth. What is left for us is only the footwear or sandals and that is worth worshipping.

From anger, complete delusion arises, and from delusion bewilderment of memory. When

What is the footwear? It is the one that protects Guru’s Pada or Master’s feet and provided as a vehicle. His footwear protected the Guru’s feet which is Love and Wisdom or Jnana and Prema. What can protect Love and Wisdom? Only Viveka and Vairagya – Dispassion and Discrimination of the Highest Truth, can protect Love and Wisdom or the feet of the Master and can lead to Liberation. So Guru used Viveka and Vairagya as footwear and disappeared into Supreme Reality. Worshipping the physical footwear of the Master – Viveka and Vairagya, symbolizes worshipping the path that He has taken, worshipping the Master Himself and realizing that Master has disappeared into Supreme Truth, leaving behind the footwear. One cannot see the Master who has disap‐ peared into the Truth nor one can see the Truth, but one can see the footwear left behind, which is worth wor‐ shipping. That is called Guru Paduka pooja. Respecting Guru Paduka means respecting Guru Pada which is Love and Wisdom (Jnana and Prema), respecting the Guru which is wisdom or respecting the Highest Truth or Su‐ preme Reality and understanding that none of these can be seen only the Path can be seen and Guru’s footwear can be seen.

memory is bewil— Transcribed and contributed by Atmajyothi Prema

dered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.

Zen Koans Koan 1: NOTHING EXISTS Yamaoka Tesshu, as a young student of Zen, visited one master after another. He called upon Dokuon of Shokoku. Desiring to show his attainment, he said: "The mind, Buddha, and sentient beings, after all, do not exist. The true nature of phenomena is emptiness. There is no realization, no delusion, no sage, no mediocrity. There is no giving and nothing to be received." Dokuon, who was smoking quietly, said nothing. Suddenly he whacked Yamaoka with his bamboo pipe. This made the youth quite angry. "If nothing exists," inquired Dokuon, "where did this anger come from?" Koan 2: Tanzan and the girl on the road Tanzan and Ekido were once traveling together down a muddy road. A heavy rain was still falling. Coming around a bend, they met a lovely girl in a silk kimono and sash, unable to cross the intersection. "Come on, girl" said Tanzan at once. Lifting her in his arms, he carried her over the mud. Ekido did not speak again until that night when they reached a lodging temple. Then he no longer could restrain himself. "We monks don't go near females," he told Tanzan, "especially not young and lovely ones. It is dangerous. Why did you do that?" "I left the girl there," said Tanzan. "Are you still carrying her?" ‐ Source: www.zenguide.com

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And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself,

Bhaja Govindam Bhaja Govindam was written by Jagadguru Adi Shankaracharya. Bhaja GovindaM is one of the minor compositions of the spiritual giant, Adi Shankaracharya . It is classified as a prakaraNa grantha, a primer to the major works . Though sung as a bhajan, it contains the essence of vedanta and implores the man to think, “Why am I here in this life ? Why am I amassing wealth, family, but have no peace ? What is the Truth ? What is the purpose of life ? The person thus awakened gets set on a path to the inner road back to the God principle. The background of Bhaja GovindaM is worth exam‐ ining . During his stay in Kashi, he noticed a very old man studying the rules of sanskrit by Panini . Shankara was touched with pity at seeing the plight of the old man spending his years at a mere intel‐ lectual accomplishment while he would be better off praying and spending time to control his mind . Shankara understood that the majority of the world was also engaged in mere intellectual, sense pleasures and not in the divine contempla‐ tion . Seeing this, he burst forth with the verses of Bhaja govindaM. In 31 verses, he, like no other, explains our fallacies, our wrong outlook for life, and dispells our ignorance and delusions. Thus bhaja govindaM was original‐ ly known as moha mudgAra, the remover of delusions. Shankara explains, nay chides, us for spending our time in useless trivia like amassing wealth, lusting after (wo)men and requests us to discriminate and cultivate the knowledge to learn the difference between the real and the unreal . To emphasise that, he concludes that all knowledge other than the Self‐Knowledge is useless, Shankara makes the person realize how foolish he/she is in the conduct and behavior by these verses, and shows the purpose of our worldly existence, which is to seek Govinda and attain Him.

and renders transcendental loving service to Me, he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.

Bhaja govindaM is divided into dvAdasha manjarikA stotram and chaturdasha manjarika stotram . At the end of composing the first stanza, it is said that Shankara burst forth with the next 11 stanzas of bhaja govindam. Thus stanzas 1‐12 are called dvAdash manjarika stotram . Inspired by the extempore recital by Shankara, each of his 14 disciples composed a verse 1and the 14 verse compendium is called chaturdasha manjarika stotram . Shankara added the finishing touches by adding five of his own stanzas at the last bringing the total to 31—Bhaja go‐ vindaM has been set to musical tones and sung as prayer songs by children . It is divided into dvAdashapa njarikA and charpaTapa njarikA for this purpose. The former is a set of verses (verses 1‐12a) while the rest of the verses form charpaTapa njarikA. Anyone who listens to the music of Bhaja govindaM is attracted to it . However, the significance of the text goes much deeper and contains a well defined philosophy of attaining salvation . Shanka‐ ra’s words seem to be quite piercing and seem to lack the softness and tenderness often found in his other texts, thus addressing directly. The reason is that this was an extempore recital to an old man . His words can be compared to a knife of a doctor . The doctor’s knife cruely removes the tumor with much pain, but removing the tumor ultimately restores good health in the patient. So is Shankara’s words, which pierce and point out our ignorance. It is a knife into the heart of worldiness, and by removing this tumor of ignorance, we can attain ever‐ lasting bliss with the grace of Govinda.

May the AcharyA guide us from ignorance to truth . OM tat sat ‐ From www. sanskrit documents.org

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Chaitanya Mahaprabhu

Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.

Chaitanya Mahaprabhu was born in Mayarpur in the town of Nadia, just after sunset on the evening of the 23rd Falgun, 1407 Advent of Sakabda answering to the 18th Februrary, 1486 of the Christian era. The moon was eclipsed at the time of His birth and people of Nadia were then engaged, as usual on such occasions, in bathing in the Bhagirathi with loud cheers of Haribol. His father Jagannath Misra was a poor Brahmin of the Vedic order, and His mother Sachi Devi was a model good woman, both descended from Brahmin stocks originally residing in Sylhet. Mahaprabhu was a beautiful Child and the ladies of the town came to see Him with presents. His moth‐ er's father. Pandit Nilambar Chakravarti, a renowned astrologer, foretold that the Child ‐would be a great Per‐ sonage in time ; and he therefore, gave Him the name Visvambhar. The ladies of the neighborhood styled Him Gaur Hari on account of His golden complexion, and His mother called Him Nimai on account of the Nim tree n ear which He was born. Beautiful as the lad was every one heartily loved to see Him everyday. As He grew up. He became a whimsical and frolicsome Lad. After His ﬁfth year, He was admitted into a Pathsala where He picked up Bengali in a very short time. Early Anecdotes Most of His contemporary biographers have mentioned certain anecdotes regarding Sri Chaitanya which are simple records of His early miracles. It is said that, when He was an infant in His mother's arms, He wept continu‐ ally, and when the neighbouring ladies and His mother cried Haribol, be used to stop. Thus there was a continua‐ tion of the utterance of Haribol in the house, foreshowing the future mission of the Hero. It has also been stat‐ ed, that, when His mother once gave Him sweetmeats to eat, He ate clay instead of the food. His mother asking for the reason, He stated that, as every sweetmeat was nothing but clay transformed, He could eat clay as well.

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His mother who was also the consort of a Pandit explained, that every article in a special state was adapted to a special use. Earth, while in the state o a jug, could be used as a water‐pot, but in the state of a brick such a use was not possible. Clay, therefore, in the form of sweetmeats was usable as food and not clay in its other states. The Lad was convinced and admitted His stupidity in eating clay and agreed to avoid the mistake in future. Another miraculous act has been related. It is said that a Brahmin on pilgrimage became a guest in His house, cooked his food and read his grace with meditation on Krishna. In the meantime, the Lad came and ate up the cooked rice. The Brahmin astonished at the Lad's act cooked again at the request of Jagannath Misra. The Lad again ate up the cooked rice while the Brahmin was offering the rice to Krishna with meditation. The Brahmin was persuaded to cook for the third time. This time all the inmates of the house had fallen asleep and the Lad showed Himself as Krishna to the traveler and blessed him. The Brahmin was then lost in ecstasy at the appear‐ ance of the Object of his worship. It has also been stated that two thieves stole away the Lad from His father's door with a view to purloin His jewels and gave Him sweetmeats on the way. The Lad exercised His illusory ener‐ gy and deceived t he thieves back towards His Own house. The thieves for fear of detection, left the Boy there and fled. Another miraculous act has been described of the Lad's demanding and getting from Hiranya and Jagadisha all the offerings they had collected for worshipping Krishna on the day of Ekadasi. When only four years of age. He sat on rejected cooking pots which were considered unholy by His mother. He explained to His mother that there was no question of holiness and un‐holiness as regards earthen pots thrown away after the cooking was over. These anecdotes relate to the tender age up to the fifth year.

Earth, water, fire, air, ether, mind, intelligence and false ego all together these eight constitute My separated material energies.

Scholastic Career In His eighth year. He was admitted into the Tol of Gangadas Pandit in Ganganagar close by the village of Maya‐ pur. In two years, He became well read in Sanskrit Grammar and Rhetoric. His readings after that were of the nature of self‐study in His Own house, where He had found all important books belonging to His father who was a Pandit himself. It appears that He read the Smriti on His own, and the Nyaya also, in competition with His friends who were then studying under the celebrated Pandit Raghunath Siromani. Now, after the tenth year of His age, Chaitanya became a passable scholar in Grammar, Rehotiric, the Smrti and Nyaya. It was after this that His elder brother Vishwarup left home and accepted the asram (status) of a sannyasi (ascetic). Chaitanya, though a very young boy, consoled His parents saying that He would serve them with a view to please God. Just after that, His father left this world. His mother was exceedingly sorry, and Mahaprab‐ hu, with His usually contented appearance, consoled His widowed mother. It was at the age of fourteen or fifteen that Mahaprabhu was married to Laksmhi Devi, the daughter of Ballabha Acharya, also of Nadia. He was at this age considered as one of the best scholars of Nadia, the renowned seat of Nyaya philosophy and Sakskrit learning. Not to speak of the smarta pandits, the naiyaiks were all afraid of con‐ fronting Him in literary discussions. Being a married man, He went to Eastern Bengal on the banks of the Padma for acquirement of wealth. There He displayed His learning and obtained a good sum of money. It was at this time that He preached Vaishnavism at intervals. After teaching him the principles of Vaishnavism, He ordered Tapan Misra to go and live in Benares. During His residence in East Bengal, His wife Lakshmi Devi left this world from the effects of snakebite. On returning home, He found His mother in a mourning state. He consoled her with a lecture on the uncertainty of human affairs. It was at His mother's request that He married Vishnupriya, the daughter of Rakj pandit Sanatan Misra. His comrades joined Him on His return from pravas, or sojourn. He

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was now so renowned that He was considered to be the best pandit in Nadia. Keshab Misra of Kashmere, who has called himself the Great Digvijayi, came to Nadia with a view to discuss with the pandits, of that place. Afraid of the so‐called conquering pandit, the tol professors of Nadia left their town on pretense of invitation. Keshab met Mahaprabhu at the Barokonaghat in Mayapura, and after a very short discussion with Him he got defeated by the boy and mortiﬁcation obliged him to decamp. Nimai pandit was now the most important Pandit of His times.

O conqueror of wealth, there is no truth superior to Me. Everything rests upon

It was at the age of sixteen or seventeen that He travelled to Gaya with a host of His students, and there took His spiritual initiation from Iswar Puri, a Vaishnava sannyasi, and a disciple of the renowned Madhavendra Puri. Upon His return to Nadia, Nimai Pandit turned out a religious preacher and His religious nature became so strongly represented that Avdaita Prabhu, Sribas and the others who had before the birth of Chaitanya already accepted the Vaishnava faith, were astonished at the change of the young man. He was then no more a contend‐ ing naiyaika, a wrangling smarta and a criticizing rhetorician. He swooned at the name of Krishna and behaved as an inspired man under the influence of His religious sentiment. It has been described by Murari Gupta, an eye witness that, He showed His heavenly powers in the house of Srivas Pandit in the presence of hundreds of His followers who were mostly well‐read scholars. It was at this time that He opened a nocturnal school of Kirtan in the compound of Srivas Pandit with His sincere followers. There He preached, there He sang, there He danced and there He expressed all sorts of religious feelings. Nityananda Prabhu who was then a preacher of Vaishna‐ vism and who had then completed his travels all over India, joined Him by that time. In fact, a host of Pandit preachers of Vaishnavism all sincere at heart, came and joined Him from different parts of Bengal. Nadia now became the regular seat of a host of Vaishnava Acharyas whose mission it was to spiritualize mankind with the highest influence of the Vaishnava creed.

Me, as pearls are strung on a thread.

Preaching and Sankirtan The first mandate that He issued to Prabhu Nityananda and Haridas was this: "Go friends, go preaching and through the streets of the town, meet every man at his door and ask him to sing the Name of Hari with a holy life and you then come and report to Me every evening the result of your preaching." Thus ordered, the two preach‐ ers went on and met Jagai and Madhai the two most abominable characters. They insulted the preachers on hearing Mahaprabhu's mandate but were soon converted by the influence of Bhakti inculcated by their Lord. The people of Nadia were now surprised. They said, Nimai Pandit is not only a gigantic genius but He is certainly a Missionary from God Almighty." From this time to His 23rd year, Mahaprabhu preached His principles not only in Nadia but in all important towns and villages around His city. In the houses of His followers. He showed mira‐ cles, taught the esoteric principles of Bhakti and sang His Sankirtan with other Bkaktas. Hi s followers of the town of Nadia commenced to sing the Holy Name of Hari in the streets and bazars. This created a sensation and roused different feelings in different quarters. The Bhaktas were highly pleased. The Smarta Brahmins became jealous of Nimai Pandit's success and complained to Chand Kazi against the char‐ acter of Chaitanya as un‐Hindu. The Kazi came to Srivas Pandit's house and broke a Mridanga {khol) there and declared, that unless Nimai Pandit would cease to make noise about His queer religion, he should be obliged to enforce Mohammedanism on Him and His followers. This was brought to Mahaprabhu's notice. He ordered the town people to appear in the evening, each with a torch in his hand. This they did, and Nimai marched out With His Sankirtan divided in fourteen groups, and on His arrival in Kazi's house, He held a long conversation with the Kazi, and in the end communicated into his heart His Vaishnava influence by touching his body. The Kazi then wept and admitted, that he had felt a keen spiritual influence which had cleared up his doubts, and produced in

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him a religious sentiment which gave him the highest ecstasy. The Kazi then joined the Sankirtan party. The world Was astonished at the spiritual power of the Great Lord and hundreds and hundreds of heretics converted joined the bannar of Visvambhar after this aﬀair. Sannyasa It was after this that some of the jealous and low minded Brahmins of Kulia picked up a quarrel with Mahaprab‐ hu and collected a party to oppose Him. Nimai Pandit was naturally a soft hearted Person though strong in His principles. He declared that party feeling and sectarianism were the two great enemies of progress, and as long as He should continue to be an inhabitant of Nadia belonging to a certain family, His mission would not meet with complete success. He then resolved to be a citizen of the world by cutting oﬀ His connection with a particu‐ lar family, caste and creed and with this resolution He embraced the position of a Sannyasi at Katoa under the guidance of Keshav Bharati of that town, on that 24th year of His age. His mother and wife wept bitterly for His separation, but our Hero though soft in heart, was a strong Person in principle He left His little world in His house for the unlimited spiritual world of Krishna with mankind in general.

This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily

After His Sannyas He was induced to visit the house of Sri Advaita Prabhu in Santipur. Sri Advaita managed to invite all his friends and admirers from Nadia and brought Sachi Devi to see her Son. Both pleasure and pain in‐ vaded her heart when she saw her Son in the attire of a Sannyasi. As a Sannyasi, Sri Krishna Chaitanya put on nothing but a kaupin and a bahirvas (outer covering). His head was without hair and His hands bore a danda (stick) and a kamandalu (hermit's water pot). The Holy son fell at the feet of His beloved mother and said, "Mother! This body is yours and I must obey your orders. Permit Me to go to Vrindavan for My spiritual attain‐ ments". The Mother in consultation with Sri Advaita and others asked her Son to reside in Puri (town of Lord Jagannatha) so that she might obtain some information about Him now and then. Mahaprabhu agreed to that proposition and in a few days left Santipur for Orissa. His biographers have de‐ scribed the journey of Sri Krishna Chaitanya (that was the name He got after His Sannyas) from Santipur to Puri in great detail. He traveled along the side of the Bhagirathi as far as Chhatrabhog situated now in Thana Mathurapur Diamond Harbour, 24 Parganas. There He took a boat and went as far as Prayag Ghat in the Midnapore District. Thence He walked through Balasore and Cuttack to Puri, seeing the temple of Bhubaneswar on His way. Upon His arrival at Puri He saw Lord Jagannath in the temple and put up with Sarvabhauma at the request of the latter.

cross beyond it. Sarvabhauma and Vedanta Sarvbhauma was a gigantic Pandit of the day. His readings knew no bounds. He was the best Naiyaik of the times, and was known as the most erudite scholar in the Vedanta Philosophy of the school of Sankaracharya. He was born in Nadia (Vidyanagar) and taught innumerable pupils in the Nyaya Philosophy in his Tol there. He had left for Puri sometimes before the birth of Nimai Pandit. His brother‐in‐law, Gopinath Misra, introduced our new Sannyasi to Sarvabhauma who was astonished at His personal beauty, and feared that it would be diﬃcult for the young Man to maintain Sannyas‐dharma during the long run of His life. Gopinath who had known Mahaprab‐ hu from Nadia had a great reverence for Him and told everyone that the Sannyasi was not a common human being. On this point, Gropinath and Sarvabhauma had a hot discussion. Sarvabhauma then requested Mahaprab‐ hu to hear his recitation of the Vedanta Sutras to which the latter tacitly submitted . Sri Chaitanya heard with silence what the great Sarvabhauma uttered with gravity, for seven days, at the end of which the latter said, ''Krishna Chaitanya! I think you do not understand the Vedanta, as you do not say anything after hearing my reci‐ tations and explanations." The reply of Sri Chaitanya was that He understood the Sutras very well, but He could not make out what Sankaracharya meant by his commentaries. Astonished at this, Sarvabhauma said, "How is it

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that you understand the meanings of the Sutras and do not understand the commentaries which explain the Sutras? Ah well! If you understand the Sutras, please let me have your interpretations." Mahaprabhu thereon explained all the Sutras in His Own way without touching the Pantheistic commentary of Sankara. The keen understanding of Sarvabhauma saw the truth, beauty and harmony of arguments in the ex‐ planations given by Sri Chaitanya and obliged him to utter that it was the ﬁrst time that he found One, Who could explain the Brahma‐Sutras in such a simple manner. He admitted also, that the commentaries of Sankara never gave such natural explanations of the Vedanta‐Sutras as he had obtained from Mahaprabhu. He then sub‐ mitted himself as an advocate and follower. In a few days Sarvabhauma turned out as one of the best Vaishna‐ vas of the time. Report ran out and the whole of Orissa sang the praise of Krishna Chaitanya, and hundreds and hundreds came to Him and became His followers. In the meantime, Mahaprabhu thought of visiting Southern India, and He started with one Krishnadas Brahmin for the Journey.

Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto

Tour in Southern India His biographers have given us a detail of the journey. He ﬁrst went to Kurmakshetra where He performed a mira‐ cle by curing a leper named Vasudeva. He met Ramananda Rai the Governor of Vidyanagar, on the banks of the Godavari and had a philosophical conversation with him on the subject of Prem‐bhakti. He worked another mira‐ cle by touching (making them immediately, disappear) the seven Tal trees, through which Ram Chandra, the Son of Dasarath, had shot His arrow and killed the great Bali Raj. He preached Vaishnavism and Nam Sankiratan throughout the journey. At Rangakshetra, He stayed for four months in the house of one Venkata Bhatta in order to spend the rainy season. There He converted the whole family of Venkata from Ramanuja Vaishnavism into Krishna‐bhakti, along with the son of Venkata, a boy of ten years named Gopal, who afterwards came to Vrindavan and became one of six Gosvamins or Prophets serving under their Leader Sri Krishna Chaitanya. Trained up in Sanskrit by his uncle Prabodhananda Sarasvati, Gopal wrote several books on Vaishnavism. Sri Chaitanya visited numerous places in Southern India as far as Cape Comorin, and returned to Puri in two years by Pandarpur on the Bhima. In this latter place He spiritualized one Tukaram who became from that time a reli‐ gious preacher himself. This fact has been admitted in his Abhangas which have been collected in a volume by Mr. Satyendranath Tagore of the Bombay Civil Service.

Me. During His journey He had discussions with the Buddhists, the Jains and the Mayavadis in several places, and converted His opponents to Vaishnavism. Dabir Khas and Sakar Mallik reclaimed Upon His return to Puri, Raja Prataparudra Dev and several Pandit Brahmins joined the banner of Chaitanya Ma‐ haprabhu. He was now twenty‐seven years of age. In his 28th year he went to Bengal as far as Gaud in Maldah. There He picked up two greater personages named Rupa and Sanatan. Though descended from the lines of the Karnatik Brahmins, these two brothers turned out demi Musalmans by their continual contact with Hussain Shah, the then Emperor of Gaud. Their names had been changed by the Emperor into Dabir Khas and Sakar Mal‐ lik and their master loved them heartily, as they were both learned in Persian, Arabic and Sanskrit and were loyal servants of the state. The two gentlemen had found no way to come back as regular Hindus, and had written to Mahaprabhu. while He was at Puri for spiritual help. Mahaprabhu had written in reply that He would come to them and extricate them out of their spiritual diﬃculties. Now that He had come to Gaud, both the brothers appeared before Him with their long standing prayer. Mahaprabhu ordered them to go to Vrindavan and meet Him there.

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Instructions to Rupa and Sanatan Chaitanya returned to Puri through Santipur where He again met His dear mother. After a short stay at Puri, He left for Vrindavan. This time He was accompanied by one Balabhadra Bhattacharya. He visited Vrindavan and came down to Prayag (Allahabad,) converting a large number of Mohammedans not by the scriptures of Vaish‐ navism but by argument from the Quran. The descendants of those converts are still known as Pathan Vaishna‐ vas. Rupa Gosvami met Him at Allahabad. Sri Chaitanya trained him up in spirituality in ten days and directed him to go to Vrindavan on missions. His first mission was to write theological works explaining scientifically pure Bhakti and Prem. The second mission was to revive the places where Krishna Chandra had, in the end of Dvapara yuga, exhibited His spiritual Lila for the benefit of the religious world. Rupa Gosvami left Allahabad for Vrindavan and Mahaprabhu came down to Benares. There He put up in the house of Chandrasekhar and accepted His daily bhiksha (meal) in the house of Tapan Misra. Here it was, that Sanatan Gosvami joined Him and took instruction for two months in spiritual matters.

O best among the Bharatas, four kinds of pious men begin to render devotional service unto Me, the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute

The biographers, specially Krishnadas Kaviraj have given us details of Sri Chaitanya's teachings to Rupa and Sana‐ tan. Krishnadas was not a contemporary writer, but he gathered his information from the Gosvamins them‐ selves, the direct disciples of Mahaprabhu. Jiva Gosvami, who was nephew of Sanatan and Rupa and who has left us his invaluable work, the Sat‐sandarbha, has philosophized on the precepts of his great Leader. We have gathered and summarized the precepts of Sri Chaitanya from the books of those great writers. Prakashananda Saraswati While at Benares Sri Chaitanya had an interview with the learned. Sannyasis of that town in the house of a Maha‐ ratta Brahmin who had invited all the sannyasis as an entertainment. At this interview Chaitanya showed a mira‐ cle which attracted all the samnyasis to Him. Then ensued reciprocal conversation. The Sannyasis were headed by their most learned leader Prakasananda Sarasvati. After a short controversy, they submitted to Mahaprabhu and admitted that they had been misled by the commentaries of Sankaracharya. It was impossible even for learned scholars to oppose Sri Chaitanya Mahaprabhu for a long time, as there was some spell in Him which touched their hearts, and made them weep for their spiritual improvement. Sannyasis of Benares soon fell at the Feet of Sri Chaitanya and asked for His grace (kripa). Sri Chaitanya then preached pure Bhakti and instilled into their hearts spiritual love for Krishna which obliged them to give up sectarian feelings. The whole of Benares, on this wonderful conversion of the Sannyasis, turned out Vaishnavas, and they made a master 'Sankirtan with their new Lord. After sending Sanatan to Vrindavan, Mahapraphu went to Puri again by the jungles with His comrade Balabhadra. Balabhadra reported that Ma‐ haprabhu had shown a good many miracles on His way to Puri, such as, making tigers and elephants dance on hearing the Name of Krishna. Assembly at Puri From this time, i.e., from His 31st year, Mahaprabhu continually lived in Puri in the house of Kasi Misra, until His disappearance in His forty‐eighth year at the time of Sankirtan in the temple of Tota Gopinath. During these 18 years, His life was one of settled love and piety. He was surrounded by numerous followers, all of whom were of the highest order of the Vaishnavas and distinguished from the common people by their purest character and learning, ﬁrm religious principles and spiritual love in Radha‐Krishna. Svarup Damodar, who had been known by the name of Purushottam Acharya while Mahaprabhu was in Nadia, joined Him from Benares, and accepted His service as His secretary. No production of any poet or philosopher could be laid before Mahaprabhu, unless Svarup has passed it as pure and useful. Rai Ramananda was his second mate.

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Both he and Svarup sang, while Mahaprabhu expressed His sentiment on a certain point of worship. Parmanada Puri was His minister in matters of religion. There are hundreds of anecdotes described by His biographers, which we do not think it mete here to reproduce. Mahaprabhu slept short. His sentiments carried Him far and far in the firmament of spirituality, every day and night, and all His admirers and followers watched Him throughout. He worshipped, communicated with His missionaries at Vrindavan, and conversed with those religious men who newly came to visit Him. He sang and danced, took no care of Himself and often times lost Himself in religious beatitude. All who came to Him, believed Him as the All Beautiful God, appearing in the nether world for the benefit of mankind. He loved His mother all along, and sent her mahaprasad now and then with those who went to Nadia. He was most amiable in nature. Humility was personified in Him. His sweet appearance gave cheers to all who came in contact with Him. He appointed Prabhu Nityananda as the missionary in charge of Bengal. He dispatched six disciples (Gosvamins) to Vrindavan to preach love in the up‐country. He punished all of His disci‐ ples who deviated from a holy life. This He markedly did in the case of junior Haridas. He never lacked in giving proper instructions in life to those who solicited them. This will be seen in His teachings to Raghunath Das Gosvami. His treatment to Haridas (senior) will show how He loved spiritual men and how He defied caste dis‐ tinction in case of spiritual brotherhood.

After many births and deaths, he who is actually in

Source:

knowledge sur-

Life of Sri Chaitanya Mahaprabhu By His Divine Grace Srila Saccidananda Bhaktivinoda Thakura Sent to McGill University, Toronto 1896 http://www.purebhakti.com/mission/bhakti‐is‐love‐mainmenu‐75/799‐life‐of‐sri‐chaitanya‐mahaprabhu.html

renders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

Srila Prabhupada on the Maha Mantra This transcendental vibration by chanting of Hare Krsna, Hare Krsna, Krsna Krsna Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is the sublime method for reviving our Krsna consciousness. As living spiritual souls we are all originally Krsna conscious entities, but due to our association with matter from time immemorial, our consciousness is now polluted by material atmosphere. In this polluted concept of life, we are all trying to exploit the resources of ma‐ terial nature, but actually we are becoming more and more entangled in her complexities. This illusion is called maya ‐‐ or hard struggle for existence for winning over the stringent laws of material nature. This illusory struggle against the material nature can at once be stopped by revival of our Krsna consciousness. Krsna consciousness is not an artiﬁcial impo‐ sition on the mind. This consciousness is the original energy of living entity. When we hear the transcendental vibration, this consciousness is revived, and the process is recommended by authorities for this age.

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By practical experience, also, we can perceive that by chanting this maha‐mantra, or "the great chanting for deliv‐ erance," one can at once feel transcendental ecstasy from the spiritual stratum. When one is factually on the plane of spiritual understanding, surpassing the stages of sense, mind, and intelligence, one is situated on the transcendental plane. This chanting of Hare Krsna, Hare Krsna, Krsna Krsna , Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is directly enacted from the spiritual platform, surpassing all lower status of consciousness, namely sensual, men‐ tal, and intellectual. There is no need of understanding the language of the mantra, nor there is any need of men‐ tal speculation, nor any intellectual adjustment for chanting this maha‐mantra. It springs automatically from the spiritual platform, and as such anyone can take part in this transcendental sound vibration without any previous qualification and dance in ecstasy. We have seen it practically ‐‐ even a child can take part in the chanting, or even a dog can take part in it. The chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effect can be achieved. As far as possible, chanting from the lips of non‐devotees should be avoided as much as milk touched by the lips of a serpent causes poisonous effect.

By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.

The word Hara is a form of addressing the energy of the Lord. Both Krsna and Rama are forms of addressing di‐ rectly the Lord, and they mean "the highest pleasure eternal" . Hara is the supreme pleasure potency of the Lord. This potency, when addressed as Hare, helps us in reaching the Supreme Lord. The material energy, called as maya, is also one of the multipotencies of the Lord. As much as we are also margin‐ al potency of the Lord. The living entities are described as superior energy than matter. When the superior energy is in contact with inferior energy, it becomes an incompatible situation. But when the supreme marginal potency is in contact with spiritual potency, Hara, it becomes the happy, normal condition of living entity. The three words ‐‐ namely Hara, Krsna, and Rama ‐‐ are transcendental seeds of the maha‐mantra, and the chant‐ ing is spiritual call for the Lord and His internal energy, Hara, for giving protection to the conditioned souls. The chanting is exactly like genuine crying by the child for mother. Mother Hara helps in achieving the grace of the supreme father Hari, or Krsna, and the Lord reveals Himself to such sincere devotees. No other means therefore of spiritual realization is as eﬀective in this age as chanting the maha‐mantra: Hare Krsna, Hare Krsna, Krsna Krsna , Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Source: h-p://www.prabhupadavani.org/

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Peace Pilgrim (contd) Q: Do you work for a living? A: I work for my living in an unusual way. I give what I can through thoughts and words and deeds to those whose lives I touch and to humanity. In return I accept what people want to give, but I do not ask. They are blessed by their giving and I am blessed by my giving. Q: Why don't you accept money? A: Because I talk about spiritual truth, and spiritual truth should never be sold ‐ those who sell it injure them‐ selves spiritually. The money that comes in the mail ‐ without being solicited ‐ I do not use for myself; I use it for printing and postage. Those who attempt to buy spiritual truth are trying to get it before they are ready. In this wonderfully well‐ordered universe, when they are ready, it will be given.

But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

Q: Don't you get lonely or discouraged or tired? A: No. When you live in constant communication with God, you cannot be lonely. When you perceive the work‐ ing of God's wonderful plan and know that all good effort bears good fruit, you cannot be discouraged. When you have found inner peace, you are in contact with the source of universal energy and you cannot be tired. Q: What can retirement mean to a person? A: Retirement should mean, not a cessation of activity, but a change of activity with a more complete giving of your life to service. It should therefore be the most wonderful time of your life ‐ the time when you are happily and meaningfully busy. Q: How can I feel close to God? A: God is Love, and whenever you reach out in loving kindness, you are expressing God. God is Truth, and when‐ ever you seek truth, you are seeking God. God is Beauty, and whenever you touch the beauty of a flower or a sunset, you are touching God. God is the Intelligence that creates all and sustains all and binds all together and gives life to all. Yes, God is the Essence of all. So you are within God and God is within you ‐ you could not be where God is not. Permeating all is the law of God ‐ physical law and spiritual law. Disobey it and you feel unhap‐ piness ‐ you feel separated from God. Obey it and you feel harmony ‐ you feel close to God. Q: What are the good things, and how do I fill my life with them? A: Good things are of benefit to you and to others. You may get some inspiration from the outside, but in the final analysis you must know from the inside what good things you want to fill your life with. Then you can make a schedule of what you think the good life should be like, and live according to that schedule. It may include something beneficial to the body ‐ like walking or exercise. Or something stimulating to the intellect ‐ like mean‐ ingful reading. And something uplifting for the emotions ‐ like good music. But most important of all, it needs to include service to others if it is to be spiritually beneficial to you. Q: When confronted with a problem, can I do anything about it intellectually? A: If it's a health problem, ask yourself, "Have I abused my body?" If it's a psychological problem, ask yourself, "Have I been as loving as God would want me to be?" If it's a financial problem, ask yourself, "Have I lived within my means?" What you do in the present creates the future, so use the present to create a wonderful future. Constantly through thought you are creating your inner conditions and helping to create the conditions around you. So keep your thoughts on the positive side, think about the best that could happen, think about the good things you want to happen ‐ think about God!

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Q: How can I begin to really live life? A: I began to really live life when I began to look at every situation and think about how I could be of service in that situation. I learned that I should not be pushy about helping, but just willing. Often I could give a helping hand ‐ or perhaps a loving smile or a word of cheer. I learned it is through giving that we receive the worthwhile things of life. Q: How does an ordinary housewife and mother find what you seem to possess? A: One who is in the family pattern (as most people are) finds inner peace in the same way that I found it. Obey God's laws, which are the same for all of us ‐ not only the physical laws, but also the spiritual laws which govern human conduct. You might start by living all the good things you believe, as I did. Find and fit into your special place in the divine plan, which is unique for every human soul. You might try seeking in receptive silence, as I did. Being in the family pattern is not a block to spiritual growth, and in some ways it is an advantage. We grow through problem‐solving, and being in the family pattern provides plenty of problems to grow on. When we enter the family pattern, we have our first outgoingness from self‐centeredness to family centeredness. Pure love is a willingness to give without a thought of receiving anything in return, and the family pattern provides the first experience of pure love ‐ a mother's and father's love for their baby. Q: Will there always be pain in one's becoming more beautiful? A: There will be pain in your spiritual growth until you will to do God's will and no longer need to be pushed into it. When you are out of harmony with God's will, problems come ‐ their purpose is to push you into harmony. If you would willingly do God's will, you could avoid the problems.

What is night for all beings is the time of awakening for the self controlled; and the time of awakening for all beings is night for the introspective sage.

Q: Will I ever come into a state of feeling at rest, with no more need to become? A: When you have found inner peace, you have no more feeling of the need to become ‐ you are content to be, which includes following your divine guidance. However, you keep on growing ‐ but harmoniously. Q: What is a truly religious person? A: I would say that a truly religious person has religious attitudes: a loving attitude toward fellow human beings, an obedient attitude toward God ‐ toward God's laws and God's guidance, and a religious attitude toward self ‐ knowing that you are more than the self‐centered nature, more than the body, and life is more than the earth life. Q: What overcomes fear? A: I would say that religious attitudes overcome fear. If you have a loving attitude toward your fellow human beings, you will not fear them. "Perfect love casteth out fear." An obedient attitude toward God will bring you into constant awareness of God's presence, and then fear is gone. When you know that you are only wearing the body, which can be destroyed ‐ that you are the reality which activates the body and cannot be destroyed ‐ how can you be afraid?

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Talk by Swami Paramarthananda Some time back a person approached me and asked for an interview with him. He is a senior, retired person. And after retirement he was associated with some spiritual organizations. And he has associations with several mahàtmas, and is a widely read person in the spiritual field. And he said he is writing a book on spirituality. And as a part of that, he wanted to have an interview with me. And one of the topics he was dealing with in that book was: “The nature and the process of spiritual enlightenment.” And I had a brief interview with him. And after that interview, this topic–which I considered very significant and important–has been occupying my mind. And I have been exploring on this topic and wondering how this topic can be dealt with. And this topic has been thoroughly analyzed and studied in our scriptures. And therefore, being an important topic, on an important Guru Pùrnima Day, I thought, I will briefly analyze this topic. What is the topic? The nature and process of spiritu‐ al enlightenment.

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.

And I am going to deal with this topic as I have understood it from the study of scriptures, as taught by my guru, Dayànanda Swàmiji. This topic may be approached by different people in different ways. I am presenting based on the teaching received from my guru. When Dayànanda Swàmiji teaches the scriptures, he regularly gives a warning to his students. In fact, repeatedly he gives this warning to his students. And I thought I would share this warning also because it has helped me and I have benefitted. Therefore I am sharing this. Swàmiji says that the field of spirituality is full of mystic words. The field of spirituality is full of mystic words, which are very, very mysterious in nature. And mystic words are always vague in their meaning. Not only are mystic words vague in their meaning, whatever meaning they have will have a subjective coloration. Therefore the meaning will vary from person to person. Thus, all mystic words are vague and heavily subjected to subjective meaning. And there‐ fore mystic words cannot communicate ideas very clearly. Because words are used for clear communication of ideas. And since mystic words are vague and subjective they cannot be used for communication. No doubt the words are attractive. The words are awe‐inspiring. The words are reverence‐generating. The words are hallow‐ creating. But the words are not communicating. And therefore if we want to have a dialogue on spirituality, or if a teacher has to talk on spirituality, then the teacher–or serious students–should learn to avoid all mystic words. Therefore the first lesson in spirituality is: Change your vocabulary, shedding all mystic words, replacing them with words that a common man can understand. This is a very important lesson I benefitted from. And once we remember this, even before starting the analysis of this subject matter–“the nature and process of spiritual en‐ lightenment”–the first point we should note is: the word “spiritual enlightenment” is a mystic word. And if we retain this word “spiritual enlightenment” and discuss for 25 years, at the end we will not know what is blessed “spiritual enlightenment.” Therefore the first job is what? Change these two words for good. (I hope you have some enlightenment now.) In the context of spirituality, our scriptures clearly say that ignorance is our problem and knowledge is the solution: ajñànenàvätaë jñànaë tenaë muhyanti jantavaã || jñànena tu tad‐ajñànaë yeçàm nàéitam àtmanaã |1 Scriptures clearly use the two words ajñànam and jñànam. Therefore let us use the words “ignorance” and “knowledge.” Therefore the first job is to replace the word “enlightenment” by a comfortable, known word. What is that? Knowledge. Fifty percent problem solved. Avoid the word “enlightenment.” Avoid the word “spiritual awakening.” (Of course, it may be meaningful because spiritual classes generally make people go to sleep! It has got that meaning perhaps.) “Awakening,” avoid. “Realization” is another mystic word–avoid. “Sàkçàtkàra” is another mystic word–avoid. Therefore, in your vocabulary, remove the words enlightenment, awakening, realization, sàkçàtkàra and that species of words, and use a comfortable word: knowledge. And what is the meaning of the mystic word “spiritual”? (Because varieties of spirits are there!) In our tradition the

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word “spiritual” is used to convey the message of Vedànta. The word spiritual refers to the teaching, or the message, of Vedànta or Upanishad. Therefore spiritual enlightenment is nothing but the knowledge of the Vedàntic teaching or the Vedàntic message. This is “spiritual enlightenment.” And what is the central mes‐ sage of Vedànta? (During Guru Purnima I am addressing the people who are mostly my students, and there‐ fore I am taking many things for granted.) The central teaching of Vedànta is what? brahma satyaë jaganmithya jivo brahmaiva nàparaã |2 1 Knowledge is veiled by ignorance; mortals are thereby deluded, but by knowledge that ignorance is de‐ stroyed. [Bhagavad‐Gìtà,5.15‐16] 2 “Brahman is absolute reality, the universe is conditional reality. The individual is Brahman itself and not diﬀerent.” [Brahma Jñànàvàli Màla, 20] ‐3‐

Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

“Brahman is absolute reality. World is conditional reality. Jìva–that is, “myself”–is none other than Brahman.” That is the central teaching. Clear knowledge of this teaching is the so‐called “spiritual enlightenment” fright‐ ening, intimidating word. And of these components, the clear knowledge of these first part–brahma satyaë jaganmithya–is called parokça jñànam. And the knowledge of the last part–jivo brahmaiva nàparaã–is called aparokça jñànam. First part is parokça jñànam. Last part is aparokça jñànam. And here also we should note: both are nothing but jñànam only. Parokça jñànam also is what? Jñànam. Aparokça jñànam also is what? Jñànam. Therefore the translation of both should be what? Jñànam only. If you translate parokça jñànam as knowledge and aparokça jñànam as realization, you are in trouble. Why? The moment you have used the word “realization,” we have entered into vagueness and confusion and subjectivity. So, avoid the word “realization” etc. What is parokça jñànam? Knowledge of the teaching Brahman satyaë jaganmithya. Apa‐ rokça jñànam is knowledge of the teaching: that Brahman is myself. If both of them are jñànam–knowledge–only, then why do you call one as parokça jñànam and the other as aparokça jñànam? The reason is very simple. No mystic reason. Parokça jñànam is called parokça jñànaë be‐ cause in that I say, brahma satyaë jaganmithya, so I am not talking about where I stand. I only say brahma satyaë, jaganmithya. There is no reference to my status. Therefore it is called parokça jñànam. Whereas in the final part, I am referring to my status. In any knowledge where there is reference to myself it is called apa‐ rokça. Not only in spiritual field–in any field. In fact, in Vedànta, even self‐confusion is called aparokça bhrama. Why aparokça? No mystic reason. Aparokça bhrama means “confusion regarding myself.” Therefore parokça‐aparokça only indicate what? The inclusion or non‐inclusion of myself. I will give you an example. Suppose a person goes to Kailàsa Mànasasarovar trip. And the group has reached that place. And the leader of the group addresses the group, and he says, “I am going to divide you into two groups: Group A and Group B. And Group A will do Kailàsa parikrama today, and Group B will do Mànasasa‐ rovar parikrama today. And tomorrow it will be reversed.” And after listening to the leader, every member knows what? “Today, Group A is doing Kailàsa parikrama; Group B is doing Mànasasarovar parikrama.” Be‐ cause the leader has said, “I am going to divide you into two groups: A will do K parikrama. B will do M parikrama.” And suppose I ask one of the members, “What parikrama are you going to do?” And what will the member say? “Because the leader has not yet divided the group, I don’t know which group I am.” But I have clear parokça jñànam. What is the clear parokça jñànam? Can you guess? Clear parokça jñànam is: Group A will do Kailàsa parikrama; Group B will do Mànasasarovar parikrama. This is called what jñànam? Parokça jñànam. Once the leader divides the group, and I know that I belong to Group A, then when someone asks me, what will my answer be? “Group A is going to do Kailàsa parikrama [parokça jñànam], and I am going to do

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The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

Kailàsa parikrama [aparokça jñànam].” Why? Because I belong to Group A. The second knowledge, in which my status is very clear, it is called aparokça jñànam. Similarly, clear knowledge of brahma satyaë jaganmithya is called parokça jñànam. Clear knowledge that jìvaã ahaë brahmaiva is called aparokça jñànaë, which is liber‐ ating knowledge. Therefore what is the nature of spiritual enlightenment? Clear knowledge–parokça and aparokça jñànam–of the Vedàntic teaching brahma satyaë jaganmithya jìvo brahmaiva nàparaã. This knowledge, this understanding, is the nature of “spiritual enlightenment,” the bombastic expression. The nature I have defined. Now the next question is: What is the process of spiritual enlightenment? Eyebrows go up... or eyes are closed. What is the process of spiritual enlightenment? This process also can be clearly under‐ stood if you avoid mystic words. Therefore to understand the process, what is the first step? Remove the words “spiritual enlightenment” and replace it with what word? Don’t say “realization.” Replace the word with “knowledge.” What is the process of knowledge? We are on the ground; we are not floating in the sky. Because knowledge is something that we can all understand. Éàstra thoroughly studies “how does any knowledge take place?” Spiritual knowledge is also what? Knowledge. How does any knowledge take place? You study. Any knowledge takes place when pramàta–the knower; prameyaë–the object to be known; and pramàåaë–the instrument with which you know... Pramàta, pramàåaë, prameyaë come together and what takes place is knowledge, called pramà. So, pramàta‐pramàåaë‐prameyam alignment leads to the arise of knowledge–pramà–which is nothing but a thought modification in the mind–antaã‐karaåa vätti parinàmaã. When pramàtà, pramàåam and prameyaë come together, a relevant thought modification arises, which is called pramà. When I look at that wall there, I am the pramàta, my eyes are the pramàåam, the wall is the prameyam. When I look at that wall, in my mind what happens? A relevant thought modification takes place, which I call the knowledge of the wall there. Similarly when you want to know the sound of a bell, you are the pramàtà, ears are the pramàåaë, sound is the prameyam. Then the thought modification is pramà. Therefore what is the law of knowledge? Pramàta + pramàåaë + prameyaë generates pramà, which is a thought modifi‐ cation. And the éàstrams declare that, depending upon what you want to know you should use what? The appropri‐ ate or relevant pramàåam. If you want to know the wall, you have to use your eyes. If you want to know a sound, you should not use your eyes, but your ears. Thus, we should use a pramàåaë, but what type of pramàåam? A relevant pramàåam. Therefore what is the process of knowledge? It is nothing but a thought modification that arises when pramàta, a relevant pramàåam and prameyam are together. The same method is to be used in spiritual field also. In other fields you are studying worldly objects. Here you are dealing with what? Brahman or àtma. And, fortunately, Brahman or àtma is available where? It is you. Therefore, I am the pramàta–the spiritual seeker; Brahman is the prameyam, and a relevant pramàåaë should be used. And the sàstras talk about varieties of pramàåams available for varieties of prameyams. We have a huge mall of pramàåam list. I am not going to analyze the details here. And Vedànta scriptures themselves give the answer to the question “What is the relevant pramàåaë for this knowledge?” We don’t have to use our intellect;

‐ To be continued

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Meditation – doing it or living it “The Lord sends you disturbance so that you can discriminate consciousness from thoughts, even in that experience of disturbance. With every disturbance the Lord is sending you a reason for meditation.” Swami Chinmayananda Most of us are familiar with the term meditation. It is universally recognized as a tool to relieve stress and to relax. In some faiths and traditions, meditation is also recognized as a spiritual practice meant to serve a deeper purpose—to facilitate spiritual growth.

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all devouring sinful enemy of this world.

There are a number of techniques that are commonly used in the practice of meditation. One such method is to sit quietly for up to, say, twenty minutes, and imagine a soothing light or a flower or a natural landscape, focusing exclusive attention on it. You could also focus instead on a single mantra. I have read about various other techniques, one of which involves med‐ itation while quietly reciting a prayer. Some meditators strive to control the mind and not let any thoughts flow. Others take a more relaxed approach, visualizing a vast dome of sky, with thoughts being regarded as no more significant than passing clouds. When I was first introduced to meditation in a group class, I remember trying very hard to control my mind, opening one eye from time to time to see what others were doing, wondering if they were able to achieve the state that I was expected to reach, and anxiously calculating how many minutes had already passed and how long I would be required to go through this punishment of maintaining my uncomfortable position! As you can see, I had a lot on my mind! My period of meditation seemed unending and pointless. Today, although I better understand the concept of meditation and what it is meant to achieve, I apply a different technique of meditation that works very well for me. Meditation is essentially a way to control the flow and churning of thoughts, the dialogues and the monologues that occupy our mind at all times. The key word here is control. Controlling these thoughts sometimes teases and entices them to come back again and again, getting stronger each time. It is very natural that, according to the old adage, “What we resist, per‐ sists!” That is exactly what was happening to me during my meditation classes. In my experience, redirecting—or rather replacing—random thoughts with prayers and positive affirmations is meditation as well. We can be in prayer at the subconscious level all the time, even while performing our regular duties in the workplace or at home. We will then be in a meditative mode as well. The mind does not wander hither and yon, nor resurrect old grudges, regrets, or resentments. It is not inclined to dwell on fears of the future. In this state, which is the state of the present, the mind is in a meditative mode all the time. The basic idea of meditation is to stop or tone down mental chatter and be in a state of silent awareness wherein, absent the usual thoughts, one feels the inner world. All this can be realized when we are in medita‐ tion, not just for ten to thirty minutes of the day on a meditation cushion, but at all times of the day and night. When we are immersed in a feeling of faith and gratitude, we are in clearer connection with the Divine. The mind is relaxed and at peace. That is meditation too! Here is a simple technique to quiet the mind in short spurts and thus prepare it for meditation at more expan‐

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sive levels. I have found that focusing on my breath and repeating the words “I am calm” helps put me in a meditative mode. I do this while waiting at the bus stop, a traﬃc light, or even when a window is opening on my computer screen. This technique serves as a reminder to me whenever I sense my thoughts getting scat‐ tered. It helps me to come back to myself and get grounded. The other day, I told my son before he was going for an academic exam that if at any time he felt he was get‐ ting distracted, he should just close his eyes for a second and say to himself, “I am calm.” That simple step would eliminate distraction and bring back his focus. On the other hand, if he tried to struggle against the distraction and force himself to get back to the exam paper, he would waste more time and energy. He found this technique very useful.

Although I am unborn and My transcendental body never deteriorates, and although

At any point of the day, when we switch oﬀ from the outside world to be with ourselves, we are in medita‐ tion. Rather than being an isolated activity that has to be incorporated into our busy daily routine, meditation can become an essential part of our life. Instead of “doing it,” we can easily be “living it.” When we are in gratitude at all times, and when we are in prayer and aﬃrmations, we are living in meditation and we are in more conscious connection with the Universe. In fact, we are then living “spiritually.” An essay from ‘Lighting the Lamp Within’ by Jyoti Sondhi‐ Reiki Master/Teacher Following Reiki Immersion, Jyoti received spiritual insights that transformed her life and led to ‘Lighting the Lamp Within.’ She now lives in Rome, and shares her journey to joy through workshops, and supports people in conscious living. For more information, visit www.lightingthelampwithin.com or contact Jyoti at son‐ dhi.jyoti@gmail.com

I am the Lord of all living entities, I still appear in

Upanishad Quotient - answers

every millennium in My original transcendental form.

Sanskrit Words Kena Patati Yad idam Upasate Viditam Chakshu Shrotram Vacha

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Meanings By whom Flows towards That which is worshipped Have known Eyes Ear Speech

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Sri Krishna - The pure consciousness in Srimad Bhagavad Gita Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji '' O Sadgurudeva ! Thou is the Pure Consciousness, some call Thou Sri Krishna, Some call Thou Sri Rama, Thou is the Atman seated in my heart Pujaneya, Thou is the beginning, Thou is the middle, Thou is the end, O Gurudeva ! O Pujaneya ! Please Bless me to Merge in Thou Lotus Feet .''

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion at that time I descend Myself.

Sadguru in Bhagavad Gita : I Salute that Madhava, the source of Supreme Bliss, whose grace make the dumb eloquent and the cripple cross moun‐ tains. Dhyana Sloka . Commentary : The source of supreme Bliss is Sadgurudeva. It is the Grace of Sadguru which makes the dumb eloquent. We are dumb unless we speak the Truth. What ever spoken out of ignorance is as good as dumbness. When one realizes the Truth following the teachings and foot steps of Sadguru, the grace of Sadguru showers and he/she starts speaking the Truth. Until then he/she is dumb with speech.. We are cripple with legs, as we walk without any destination, the real Goal of Life is realizing the Truth. This can happen with the Grace of Sadguru only. When we are blessed with Sadguru's Grace we Climb the mountain of Bhava Sagara and reach the Goal of life, the Ultimate Truth, here Madhava is Sadguru whose shows the way to Supreme Bliss and that Madhava is your Sadguru who uplifts you from the bondage and Liberates you . And when your Sadguru showers his Grace, you become one in him, You Merge in the Lotus Feet of your Sadguru... Essence of Bhagavad Gita : Abandoning all Dharmas (of the body, mind and intellect) , take refuge in Me alone ; I will liberate thee from all sins : grieve not . Bhagavad Gita 18.66 Commentary : Identification with the body, mind and intellect is the main cause for bondage. Whatever done with body, mind complex is nothing but Desire, when we see an object we constantly think of it which is the other form of De‐ sire. When this desire is obstructed by an object or being, the thoughts are refracted, this is anger. Anger can never come without desire, it is the desire which is the main cause for body, mind complex. Identification with the Dharmas of the body, mind and intellect makes life of a human being a mere perceiver, feeler , and thinker. These three personalities is nothing but the expression of Ego. These are not our essential Dharmas. Since these are 'non‐essentials', Renouncing all Dharmas means Ending the Ego. To renounce, means not to allow ourselves to fall again and again into the state of Identification with the outer world or materialistic Desire. Come to me alone for shelter means Self ‐ withdrawal from the identification is possible only when the mind is given positive method of developing its introvert attention. This is possible by single ‐ pointed, steady contemplation on ME says Sri Krishna. Here again ME is the Self Atman ‐ the Pure con‐ sciousness which is One‐without‐a‐second, by this we can successfully withdraw from the misinterpreting

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equipments of Body, Mind and Intellect. When Lord Krishna commands His devotees to come to His shelter, they can accomplish the renunciation of all their false Identification. Be not grieved ‐ During meditation, when the mind has been persuaded away from the outer world, and brought again and again, to contemplate upon Self, the Infinite, Lord Krishna wants the seek‐ ers to renounce all the Anxieties to Realize. Even a desire realize is a disturbing thought that can obstruct the final achievement. I Shall release you from all Sins ‐ When the seeker renounces more and more of his Identifications with body, mind and intellect and contemplates on Lord of his heart, his inner vision grows. There again the conflict be‐ tween the thoughts begin where he has to exhaust numerous Vasana. Sri Krishna assures Be not Grieved, for, I Shall release you from all sins. Ignorance is the cause for agitation of the mind. Agitation of the mind stops , the mind, intellect reaches the Pure Consciousness, the Sri Krishna ‐ Reality.

To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.

Pragnanam Brahma - Consciousness is Brahman Sri Krishna The supreme personality of Godhead said : “While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead. ” “Never was there a time when 'I' did not exist, nor you, nor all these kings ; nor in future shall any of cease to be !Bhagavad Gita 2.11” Commentary : Sri Krishna explains to Arjuna why his grief is misguided. True Wisdom is the understanding that the body is born to die. The Soul is destined to live for ever. The Atman , Pure consciousness is Sri Krishna himself. The Spiritual life begins with the understanding that the Self is the Eternal 'I' which is beyond the body. In vedic views of the world not only the Soul Never die, the Soul was Never born. “ As the embodied Soul continuously passes, in this body, from boyhood to youth to old age, the Soul similarly passes into another body at death. A sober person is not bewildered by such a change.” “O Son of Kunti, the non‐permanent appearance of happiness and distress and their disappearance in due course are like the appearance and disappearance of winter and summer seasons. They arise from sense percep‐ tion, and one must learn to tolerate them without being disturbed. ” ‐ Bhagavad Gita 2.13‐14. Commentary : Transmigration of the Soul is a fact of life as birth, old age and death . What we see through the eyes of our tiny child body is the same what we see through the eyes of our old body, the person is same who once had tiny child body. The body is changing but the inner Core does not change. We identify with the inner core then we will be bewildered by life or death because we understand that the body is simply changing as the cycle continues. Once we realize we are eternal, the true nature shines out as happiness or joy is the true nature, where we keep on searching in the material world, in sense pleasure out of ignorance. Aham Brahma Asmi - I Am Brahman “O Son of Kunti (Arjuna), I am the taste in the water, the radiance in the sun and moon, the Aum in all Vedas, I am the sound in space, I am the strength in humanity. ” ‐ Bhagavad Gita 7.8 Commentary : Water is tasteless, yet we need water, before tasting food water is already there in the form of our own saliva. Water is tasteless but it is the source of all taste. Brahman does not act or think yet is the source of all thoughts and activities. Whenever Krishna says 'I' in Bhagavad Gita he doesn't mean me, Krishna by name or form, he means 'I' , the eternal Self, The Atman. The very core of our personality is the same Atman. Sri Krishna says about the two things, the Transcendence and the Immanence. The Transcendence is the Atman (Para Brahman) which is all pervading. We all come out of, live in, and merge with Atman. Sri Krishna says how to locate it while

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living ‐ in the heart of all beings. Once we have spotted it in ourselves we will understand it is all‐pervading. The Atman is everywhere and , there is Atman and nothing else, but we locate within. Then we can merge with the whole. Atman is the direct and indirect light principle in the sun and moon respectively. It is Aum, the ultimate message of vedas. It is the vitality in humanity. The strength is the ability to think ‐ to judge. It is our own divine Nature. It is the divinity of all without being any of it, for e.g., Electricity is the heat in oven, the cold in refrigerator, the movement in fan, the light in the bulb, but is (electricity) none of these. So, Atman is the divinity in all beings, but is none of these .

One who knows the transcenden-

“All beings exist in Me. I do not exist in them. All this world is pervaded by Me in my unmanifested form ” ‐ Bha‐ gavad Gita 9.4 Commentary : Everything is nothing but Brahman, God, The Atman, whatever one wishes to call. The entire world is the projec‐ tion upon the Brahman as a dream in the dreamer's mind. The world is the illusory manifestation of the unmani‐ fest Brahman. We are all pictures in the dream of Brahman, so we exist and are pervaded by it. We become inﬁ‐ nite Brahman only when we awaken to the highest plane of Pure Consciousness.

tal nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

Aham Devam Asmi - I Am the Gods. “Those deprived of wisdom by various desires approach other Gods, restoring to various rites according to their own natures.” ‐ Bhagavad Gita 7.20 Commentary : Sanatana Dharma is the world's most spiritual Dharma. Dharma has no perfect meaning in any languages, Dhar‐ ma cannot be explained in any language it is as Good as saying I Know Brahman , I can explain Brahman ! To reach God we have to bring our mind to single‐pointed concentration. Every moment of life must be with con‐ centration ‐ which is nothing but meditation, what ever we do in day to day activities, it must be with meditation, this is 24x7 with God. Every religions have some form of meditation .This meditation is to control the mind which is full of worldly desire. But, one cannot focus the desire saturated mind as it can destroy the whole meditation. Sri Krishna says whatever the desire may be of, whether wealthy, knowledge, success, strength so on, every desire is full ﬁlled by worshipping the God such as Lakshmi for wealth, Saraswathi for knowledge, Ganesha for success, Hanuman for Strength so on, wherever there is desire there is also a worship to be performed accord‐ ing to one's nature. “ Whoever worships whatever form with faith, I make that faith unswerving ” ‐ Bhagavad Gita 7.21. Commentary : Whenever a person takes up something, God or Guru, they develop a taste for it. They want more and more and they get into deeper and deeper groove. The reason for this is everyone wants Inﬁnite Joy. When we experience some happiness through an object or activity we keep pursuing it. We have to discriminate the direction we choose or else we will be stuck in the temporary happiness . Aham Avataras Asmi - I Am the Divine Incarnation. Sri Krishna Says ‐ “To deliver the pious and to annihilate the miscreants, as well as to re‐establish the principles of religion, I Myself appear, millennium after millennium.” “One who knows the transcendental nature of my divine birth and activities will not be born again when he leaves the body. He attains me. ” ‐ Bhagavad Gita 4.8‐9. Commentary : Lord Krishna is Omnipotent controller of the material world. When there is a decrying of religion, Sri Krishna

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comes as the King comes to save when his kingdom is in trouble. It is as easy as the king visiting the prison. When the king goes to the prison, he does not become Prisoner, same way, when Sri Krishna visits the material existence, he is does not become a prisoner here, he is not attached to anything or anyone. When we are at‐ tached or prisoners we are directed by the Law of karma. But, Sri Krishna himself is Law. No Law can touch him ! The purpose of coming is to establish Religious principles which is the Law of the Lord... To some Sri Krishna appears an ordinary person. When we understand that his birth and activities are divine, we become free from material bondage and karmic cycle and merge in Pure Consciousness ‐ Sri Krishna Conscious‐ ness. Shirasa Namisuva, Gurudeva Pada sevaki.

As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of

Brahmopadesam Initiation of knowledge of Pure Consciousness through Pure Consciousness Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji ‐ The Pure Consciousness.. '' O Sadgurudeva ! Thou is the Vedamate Gayathri ‐ The Brahma Vidya ; Thou is the third eye of Knowledge ‐ Upanayana ; Thou is the Gayathri Chandas ‐ the 24 syllables ; Thou is the cosmic sound OM ‐ Gave rise to 7 vyahritis of Gayathri ; Thou is the inner SUN of Consciousness ; O Gurudeva ! O Pujaneya ! The Pure Consciousness ! Bless me to merge in Thou Lotus feet .''

Prtha. Vedamate Gayathri - The Mother of Vedas : Commentary : Brahmopadesha is the initiation of Gayathri the ritual conducted which is called as Upanayana . Gayatri mantra leads for the development of the divine eye in human being ‐ Upanayana. Upa means ‐ addiation ; Nayana ‐ means eyes ; the addition of the knowledge of third eye is Brahmopadesha. The ceremony of upanayana is meant for opening of the third eye in the middle of the forehead ‐ The Agna Chak‐ ra . It opens a new world, unseen world ‐ The world of pure knowledge. Brahmopadesha is the initiation into the knowledge of Supreme Brahman ‐ Gayathri is Brahma Vidya. The seven steps of Gayatri mantra form the seven vyahritis of Gayathri. These seven invocations takes you from Muladhara to Sahasrara ‐ The Supreme Brahman ; The Absolute Reality. The seven steps or layers are : 1‐ Bhuh ‐ Physical ‐ Muladhara 2‐Bhuvah ‐ Vital ‐ Swadistana 3‐Svah ‐ Mental ‐ Manipura 4‐Mahah ‐ Intellectual ‐ Anahata

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5‐Janah ‐ Super Mental ‐ Vishuddi 6‐Tapah ‐ Spiritual ‐ Ajna 7‐ Satyam ‐ Absolute Reality‐Parabrahman ‐ Sahasrara.

Just try to learn

This level in the grade of Consciousness is called Vyahrithi of Gayathri. These seven Vyahritis are aspects of Brah‐ man who is Eﬀulgence. The prayer of Gayatri is oﬀered in the day when it is neither darkness or daylight. This is called Brahma ‐Muhurta or Sandi Kaala. This is the time when the Vital energy is fully charged in morning Air. This Prana or Vital energy is required for charging the six chakras or centres during the Sandya vandana of Gayathri . The spiritual plane of consciousness is raised during Gayathri. When the soul is awakened into the consciousness of Brahman during Sandya Vandana we can see the light of Brahman. Light and consciousness are inseparable.

the truth by approaching a spir-

The Mantra of Gayathri is a prayer to 'Savitr' who is eﬀulgent of Sun. 'devasya' means immeasurable light ‐ 'Bharga'. The inner SUN of our consciousness is the universal light that dwells in.

itual master. Inquire from him submissively and render service unto him. The self‑realized souls can impart knowledge unto you because they have seen the truth.

The Gayathri mantra stimulates us to meditate on the six yogic chakras in the path of Kundalini situated along the spinal canal. It is the state of BE‐NESS . Brahman is the state of 'Sat' which is Reality ‐ the existence of our con‐ sciousness. The Lotus in the six chakras shows the creation and the opening petal after is the process of evolu‐ tion . Gayathri : '' Agni is her face, Vishnu is her hearth, Rudra is her coiffure. Pritvi is her medium creation. She is alive with five vital pranas. She is white in colour. She is of 24 letters or eternal Tatvas. Has three vedas for three feet. Has six faces for six directions. (five visible faces for vamadeva, sadyojata and the other faces of sadashiva. The sixth hidden face is Anuthara Amnaya ‐ The Pure Consciousness which is the abode of Brahma Vidya of Parabrah‐ man. ) The purpose of this vidya is to take us to the Ulimate. Sadguru is the Pure Consciousness . Brahmopadesha done in Sadguru Alaya is indeed not a mere function but a celebration of Initiation of Brahma Vidya through Brahman himself. Witness Consciousness or Sakshatkara is indeed witnessing Sadguru who is Pure Consciousness as Pure Consciousness . Self Realization is Realizing Sadguru is the Atman seated in our heart where this body is the temple for Pure Consciousness ‐ Sadguru Parama Pujaneya Prabhuji.. '' O Sadgurudeva ! Ya devi sarva bhotheshu Sadguru Pujaneya Prabhuji roopena samstitaam ; Namastasmy Na‐ mastasmy Namastamy Namon Namaha ; O Gurudeva ! O Pujaneya ! Please bless me to merge in Thou Lotus feet .'' Shirasa Namisuva, Gurudeva Pada sevaki.

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Basement Gita - the cosmic trip

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].

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Wisdom of Sages for modern ages Part 2: Burning of your impurities– Tapas Sloka : "satyena labhyah Tapasā hy esa ātmā samyag‐jñānena Brahmacharyena nityam, Antah‐śarīre jyotir‐mayo hi śubhro yam paśyanti yatayah ksīnadosāh" Meaning: 3.1.5. "One reaches the Supreme Being (Brahman) and realizes him by constant practice of truth, penance, high‐ est wisdom and Purity. He who puriﬁes the body and mind by spiritual practices (Sadhana) attains the Supreme (Brahman)." Four ways of burning our impurities (Tapas): ‘Tapas’ means ‘burning’, you burn lot of things, you burn money in shopping, when you are angry you burn somebody, when you are depressed you burn yourself, there are many things you burn., but that's not called Tapas. Tapas burn your impurities; dropping your ignorance or impurities is Tapas.

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them

Tapas can be done in four ways : Physical Tapas (Kaya), Tapas done through body; we can go for Pilgrimages (tirtha yatras), we can go for around the temple (Pradakshina), some monks sleep on bed of nails, some do fasting, or eat just once a week, there are some people who stand on one leg, to get God. Some of them do that to get girl also, there are such people also! But Tapas done without wisdom is useless, people may appreciate you, but everything done in ignorance has limited value, limited result (phala) but you cannot get God. When you do with the intention of purifying your Consciousness it is called Tapas, otherwise it is not Tapas, it is a pain or nuisance! Mental Tapas (Manas), includes austerities, rituals, Japa, Upasana, all these things done without Jnana (Knowledge) is of limited benefit (phala). Verbal Tapas (Vacha), people chant Mantras, do japas, 1008 times, 2000 times, one lakh time, they do japa, when you do it without understanding the intention behind Tapas it'll give limited results or benefits (phala). You might have seen people, do so much of pooja, do so much of japa, human beings are full of anger, jealousy, to show that 'I am doing something'. Intellectual Tapas (Buddhya), like study of scriptures, just to show off that, 'I know so many things (panditya) intellect’, is full of ignorance. To drop the ignorance and see the God in oneself is called Tapas. Tapas means ‘something which purifies you’; ‘something which burns your ignorance’; something which burns the impurities of mind; such a Tapas has to be done. Just whatever is required, maybe service, maybe study of scriptures, don't do anything to show off that "I am doing", do it with the intention that 'it'll purify my mind', even if you do a small act, that'll have a great impact on you. Mind has to constantly move towards Brahman, God ‘Brahmacharyena nityam’, 'not being married is Brahmacharya', that’s the general understanding, one who's not married is called Brahmachari, sometimes he's not physically married but psychologically married. Mind has to constantly move towards Brahman, God. Such a person is called Brahmachari, otherwise we'll wrongly apply the meaning to physical nature also, and we'll say Grihastha cannot realize God because he is married. No it is not like that. The Psychological state of mind is important than the physical state! One, whose mind is moving constantly towards realizing God is called Brahmachari. "nityam", for how many days we should contemplate on God? One month, two months? No, we have to do it every day, every minute. Very simple acts like washing your teeth, do you do it once or every day, very simple acts like taking a bath, do you do it

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once or do it every day, that’s to purify physically, taking bath and washing teeth, what are you doing to purify yourself mentally? That is called Nitya Tapas, that's called Brahmacharya. If you don't brush your teeth one day, if you forget to brush your teeth one day, you may not know, but many people will know, that you have not brushed your teeth, they'll keep holding kerchief before they talk to you, how about your mind, how long it has been rotting, so you can be very well aware, many people know there's some smell which comes from your mind, there's a good word for that, it is called VASANAS, it is called IMPRESSIONS. You might not know but everybody else will know, if this person comes, it means there is some trouble, you have not done Sadana for purifying the mind, if you have not followed that, your mind becomes polluted, it is not doing once, and you have to do it every day, nityam, sathatam, sadakalam, continuously. I've heard of people who go to Shabarimalai, they don't eat non‐veg, they don't take alcohol, What you do for 40 days has to be for 365 days a year. To teach you about that it is for 40 days. It should become your life. That’s why I constantly keep you on the path of Spiritual sadana in various ways little ways; it is not that you need to become a full time Spiritual Sadhaka or Monk. Wherever you are, whatever you are doing, you do it as an offering to God, mind becomes purified, that's all Brahmacharya is about. 'Antha sharire' where you'll find God, not in Vaikunta, not in Kailasa, you'll find him inside you you'll find God; you'll find Brahman in you as Sakshi. He is pure, impurities like Sattva, Rajo and Tamo Gunas which are impurities of the mind never touch him, and Shakshi is not affected by Sattva, Rajo and Tamo Gunas.

He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.

‘jyotir Mayaha’, Sakshi is of the nature of light, the external light is called Prakriti, light of nature, the internal is called light of your awareness, Light of Consciousness, ‘Chetana’. That Chetana is called Atmajyothi, the light of Self, Awareness or Atmajyothi. The Light of Awareness is what you see deep inside and that light is Brahman. ‘Yathihi’, the one who has done the sadana and has a puriﬁed mind can experience the Divine inside; such a per‐ son is called ‘yathihi’. ‘Ksheenapaapa’ means ‐ one who is not identifying with the body, his sins (papas) are de‐ stroyed. Identifying with the body is the greatest sin, when because from that everything else starts, when you identify yourself with the body (‘I’ ness, ego) accumulation of desires start and Karma results and Karma will grant Karmaphala. God is everywhere, but I cannot see, why? The God is there inside you, outside you, he is above you, below you, he is everywhere, when you are ﬁlled with ignorance, and so you are not able to understand, experience the Divinity which is all around you. When the igno‐ rance drops, you'll experience God as ‘He Is’, as ‘She Is’. As when a blind person asks, ‘Where is Sun?’ Whatever you explain to him he cannot understand Sun. The moment he gets eyes he is able to experience ‘That’, which was always there. Same thing is true for God, he is already there here, he is already there above, he is already be‐ hind you, he is everywhere, and the ignorance has covered our eyes, because of that we miss God in front of us, in front and within. So what you have to do, so that you can see him? If you realize there's a cataract in eyes you, and it needs surgery, the operation through wisdom, and go to a Guru, Sadguru, who is Enlightened Jnani, he will remove the ignorance! Everything is God only, everything is Consciousness only, just the angle of viewing changes, not that you'll get something new, whatever you see, you'll see it as a Glory of God and you experience yourself as one with the Divine, one with Brahman, there's no separation between you and Brahman or the world, there never was, only ignorance caused it! ‐ Extracts from Discourses by PRABHUJI, on 'Mundaka Upanishad‐ Razor of Truth'.

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Yogasana

STEP – 1 : Introduction of Asana Please ensure the Asanas are practiced only under the super‐ vision of a quali‐ ﬁed Yogacharya. You can contact Atmajyothi Pra‐ sad for more details.

1. 2. 3. 4. 5. 6. 7. 8. 9.

Name: Natarajasana Meaning: Natarajaposture Justiﬁcation: Final posture looks like Nataraja (King of dance) Type: Standing Category: Culturative Stithi: Tadasana Vishranti: Shithila tadasana Counts: 4 Complimentary: Self STEP – 2 : Demonstration

1. 2. 3. 4. 5. 6. 7. 8. 9. 10.

Silent Demonstration: Final posture as shown in ﬁgure Demonstration with counts, explanation and breathing: Come to Stithi (Tadasana) Ekam: Inhale and raise your left hand above your head Dve: Exhale and bend right knee so that right foot touches buttocks, take right hand back and hold right foot Hold the posture for 1 minute with normal breathing Trini: Inhale and release the hold on right foot Chatvari: Exhale and release your left hand Come to sithila tadasana and relax. STEP – 3 : Beneﬁts and Limitations

Specific Benefits: Good for the thighs, groins, and abdomen Helps in body balance Specific Limitations: People with arthritis should avoid posture People with severe hypertension should avoid this asana STEP – 4 : SUBTLE points Don’t bend the other knee Hold the posture for at least 1 minute Perform the asana on the other side as complementary.

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Atmajyothi Vishwa Gurukulam The Class Pattern:

LADS Little Atmjyothi Dharmakshetra

Omkara Chanting

Sangha

Bhagavad Gita Shloka Chanting

By the grace of Sadguru Prabhuji, on the occasion of Shri Krishna Janmashtami we have started the ﬁrst level of Gita and Upanishad educa#on program for children. The ﬁrst level is a 2 year course for children between age 6 to 14. It consists of 4 semesters. The syllabus being, ‘Gita Darshanam’ published by Ramakrishna Mission as the text book and LADS online study material as weekly lessons.

Prayer

Teaching of Gita Darshanam Stories/Bhajans Meditation/Yoga Closing Prayer (Jyot se jyot) Game/Activity

Classes for children will be conducted by Atmajyothi Murali at his residence on every Sunday between 10 AM to 11 AM. The classes will also be broadcasted live and will be recorded on USTREAM. Atmajyothis who have children of the men#oned age group can arrange for them to par#cipate in the program by watching the class live on Sundays and downloading the weekly material and exercises from LADS website For Queries mail: atmajyothi.lads@gmail.com To watch Recorded classes:

www.ustream.tv/channel/atmajyothi-LADS

In each semester we plan to complete a few chapters of the Bhagavad Gita and Upanishads Children will have an exam at the end of each semester

Important Note: Please go to the below link to watch the video of LADS Krishna Janmashtami Celebration www.ustream.tv/channel/Atmajyothi-LADS

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Participate There are various forums for you to participate and contribute. Readers Reviews: If you have valuable feedback for Divya Jyothi please share them with us. You can email them to xsubbu@gmail.com and komalmopu@gmail.com Spiritual Insights: You can contribute short articles on your spiritual experi‐ ence, your love for Saduguru (prose/poems), poetry, etc.

Articles: These can include articles on various spiritual topics like Upanishads, Vedanta, Yoga, Trivia, Quiz, Puzzles, Yajna Activities, or your own original ones. Please encourage children to contribute. For contributing in Kannada, please visit google.co.in/transliterate to transliterate your article from English to Kan‐ nada font. Copy paste the Kannada font in the body of Gmail and mail the same. Page 3: Pictures and short reports of Satsang activities

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

Next month, Sep’12 we are celebrating the teachings of Sri

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

Ramana Maharshi and the festival of Ganesh Chathurthi.

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.

Please send your contributions based on the above.

Come Online:

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Atmajyothi Satsang is online at www.atmajyothi‐satsang.org.

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Atmajyothi Satsang is also on Facebook and Prabhuji can be reached at atmajyothi.satsang@gmail.com

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Listen to Prabhuji’s talks live (and recorded) on UStream at www.ustream.tv/channel/atmajyothi

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Listen to Prabhuji’s recorded talks on YouTube at http://www.youtube.com/user/atmajyothisatsang

Prabhuji blogs at www.atmajyothi‐prabhu.blogspot.com and http:// www.atmajyothi‐satsang.org/wpadmin_prabhu/wordpress/

Breathe...

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare