Divya Jyothi
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Prabhuji Speaks Birthday – Light of The Self foundation Day Physical birth is irrelevant. Everyday many beings are born and die. Death is a cer‐ tainty, which follows birth. Spiritual birth is significant. To know "I am not the body mind or intellect ‐nanu nanembudu nananalla ee deha mana buddi nan alla" and be‐ come free from birth and death cycle is real birth. Birth as Atmajyothi is significant. Happy birthday to all Atmajyothis on the occasion of Light of Self foundation day! Birthday is a time for celebration, celebration of human birth. Human birth is a rare opportunity indeed for Self‐realization and freedom from the cycle of births and deaths. It is a time for thanking Lord for giving us opportunity to be born in Human form. Birthday is a time for time to review. The purpose of human birth is Atmano Mokshartham, Loka Hitaya cha. To work towards Self ‐realization and to serve the world in the form of yajna. We should review the effort we have done for Self‐realization and serving the world. If we have not done adequate effort, we should pray to Lord to give strength to fulfill the purpose of human life. Birthday is a time for repentance. Blowing out the candle signifies, so many years of our life has gone by. Life is tem‐ porary. We don’t know how long Lord has given us the life. Every minute of life is a waste if we do not put our effort towards Self‐realization and serving the world. We should repent the time we have wasted in useless activity. Birthday is time for Sharing. Cake represents the Karmic impressions. Cutting of cake is cutting out karmic impres‐ sions. Sharing of cake represents the way to lose our karma through sharing of joy and happiness Lord has given to us, through activities of service, through love, devotion. Purpose of human life is to empty out karmic impressions and get freed from cycle of birth and death. Many life times we have created karmic impressions. Cutting of cake reminds us the purpose of our life ‐ dropping of karma. You are the Light of Self ‐Atmajyothi. Light of Self is Light of the Universe ‐ Brahmajyothi. One who realizes the Light of Self Becomes the Light for the World ‐Jagatjyothi. Light of Love, Light of Wisdom, Light of Compassion, Light of Peace, Divine Light. This is message of Vedic Literature. ~ Prabhuji
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Panchadasi - Tattva Viveka 29 The Taijasa is further fallen to the state of visva, while identi‐ fied with individual gross body, such as Gods, animals, human bodies etc. they by na‐ ture are extrovert and devoid of the knowledge of their es‐ sential nature. (29) It was seen earlier that when prajna becomes identified with the individual linga sarira, he is called Taijasa. When the taijasa becomes identified with the different individual gross bodies such as the animals, human beings etc. it is called vis‐ va. Consciousness in the waking state ‐ Jiva in waking state is called Vaishwanara and the world experienced in this state is called Virat. Jiva in dreaming state is called Taijasa and the world experienced is called Hiranyagarbha. Jiva in deep sleep state is called Prajna and the world experienced is Ishwara. Beyond these three states is the fourth state of Turiya, state of Sakshi or Pure Awareness. In hotels in India during earlier days, a single person used to manage the entire show. For instance, a waiter would take orders, go into the kitchen and cook, serve it to the customer, clean the tables and collect cash as a cashier. A single person used to play all these roles efficiently. Similarly, it is one Consciousness, one Sak‐ shi that becomes Vaishwanara, Taijasa and Prajna. Vaishvanara is one who experiences the gross Uni‐ verse. Vishva is the visible, manifest Universe that is experienced and Nara means human beings or living beings who have lost Ananda (Bliss). Narayana is one who realizes he is Consciousness. Virat is the collec‐ tion of all the living beings in the Universe. We can see in Mandukya Upanishad the commentary on happenings of the past, present and the future which are the manifestation of the Lord and is called as ‘Virat Rupa Darshana or Vishva Rupa Darshana’. The ‘Virat Rupa’ consists of millions of living beings. However, Sakshi (Witness) or the experiencer is one
but the appearances are many! In Chapter 11 of the Bhagavad Gita, Arjuna experiences everything as the manifestation of the Lord; it is called ‘Virat Rupa Dar‐ shana’ or ‘Vishvarupa Darshana’. In Jagrat or waking state, mind pursues external ob‐ jects because of which our awareness is directed out‐ wards and we experience the gross objects. One who forgets, loses one’s Self‐awareness and experiences the gross physical world is Jiva and the one who realizes their true nature and identity is Siva. Jiva and Siva are same! Mandukya Upanishad is an analysis of our waking, dreaming and deep sleep states. The first state is the waking state called Vaishwanara. The second is the dreaming state called as Taijasa and the third is deep sleep state called as Prajna. It is interesting that the same being becomes Prajna in the deep sleep state. We think that the waking state is very important, but in relation to the Atma, deep sleep is very close. When we are in the waking state, we are farther away from the Atma, the distance is not physical but conceptual. During the waking state, we experience the world and get enchanted and trapped in it and forget our Atma or true nature. As we enter deep sleep state, we are closer to the Self. Our being in that state is called Prajna which means higher knowledge. Deep sleep state in an individual is called Prajna and universally it is called Ishwara. Ishwara is the collec‐ tion of all the beings in the whole Universe and their impressions. Ishwara means Bhagavan and not Lord Shiva, who is also addressed as Ishwara. The Swaroopa (appearance) of Bhagavan is Ishwara that which one experiences in deep sleep state. In this state everyone experiences the same bliss! In the waking state, someone is very happy because he has a million dollars and another person is very sad because he lost all his money. One possesses good health and one loses health. Somebody is married, somebody is not married. Somebody who is not mar‐ ried is trying to get married and somebody who is mar‐ ried is trying to get a divorce.
Divya Jyothi
Whatever you try to fulfil in the waking state you will try to fulfil the same in the dream state. You saw somebody in the morning and wanted to talk to her and you could‐ n’t, then most likely you will talk to her in your dream. Dream world exists to allow you to fulfil your unfulfilled desires from the waking state. That is a mechanism used by the mind to balance itself, without which the mind would become imbalanced. Disturbances in the waking state are usually resolved in the dream state.
Sanatana Dharma
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shot. So, Agami karma will stop, Sanchita karma will stop, Kriyamana karma will stop. The remaining resid‐ ual Prarabdha karma fructifies and brings the Cancer. But, the person becomes very peaceful, very silent and serene. There was a great philosopher called Mauli Gupta dur‐ ing Buddha's time. He was considered the greatest phi‐ losopher of that time. He had studied all questions and answers; He came to talk to Buddha. He has many questions for Buddha, all philosophical questions, these questions come only to prove you are superior, you don't need an answer. He had a big list of ques‐ tions. Buddha said life is a suffering, don’t keep on spending your mind and energy on stupid questions and specu‐ lations, go to the root of the problem, you suffer be‐ cause of your karma. Buddha said 'life is a suffering'. Don't ask questions, go to the root of the problem which is your karma and root of the karma is igno‐ rance about who am I. Instead of going to the root cause of suffering, you keep asking irrelevant questions that disturb your mind. The only thing you need to learn in life is: "Naanu nanembudu naanalla....ee deha mana buddhi naanalla … Sachidanandaatma Siva naanu naane Sivo‐ ham, Sivoham, Sivoham"
Karma ‐ The root cause of suffering
“I am not the body, mind, intellect. I am of the nature of Existence‐Consciousness ‐Bliss. I am the Pure Spirit, Self– Shiva – most auspicious.”
The root of all diseases is 'Bhavaroga' (material disease). The disease of the world is 'Bhavaroga'. The disease of the world, that disease is our feeling of separation from the existence, our feeling of separation from the Con‐ sciousness, the God, the Universe, even though we may not explicitly say that, that is the root cause. It is called Bhavaroga,
There is nothing else to be learnt. You may have to learn some skills to live your life. So Buddha told Mou‐ li Gupta, that you have many questions. You have a big list of questions. Why don't you to do one thing sit with me for 2 years and then I will answer all your questions. Mouli Gupta is a philosopher and he is ready to do anything to get answers to his questions.
The person who is free, Jeevan Mukta gets healed at the deepest level. You may ask why Ramana Maharshi or Ra‐ makrishna Paramahamsa had a Cancer. See, what hap‐ pens is, a person's mind and body become peaceful, but the disease that has already started because of what you call, as 'Prarabdha Karma' is not healed, that Prarabdha karma will continue since the arrow has been already
Another disciple of Buddha ‐ Manjushree is sitting right next to Buddha. Manjushree smiles, because he was also a philosopher. Manjushree told Mauli Gupta to ask all his questions right then because after spend‐ ing two years with Buddha all questions would disap‐ pear. If you spend two years with Buddha your mind will become very silent. Manjushree said that he also came to Buddha with many questions and Buddha
Divya Jyothi
asked him to stay with him for 1 year, and after that all his questions disappeared. So, all this spirituality and philosophy is, to make your mind silent and free of questions.
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Soundarya Lahari
When the mind becomes silent you are God. Agitated mind is monkey and devil. When mind is silent and peaceful, then what are you? That quiet and still mind is the state of Self realization. There are no questions in the state of Self realization. An Atmajnani has no questions, all questions will disappear, and no funda‐ mental questions will be there, because the questioner himself disappears, which is the MIND! So someone asked Ramana Maharshi that 'without sadguru there is no liberation', how do I know who is my sadguru? So, Ramana Maharshi said if you sit in front of somebody and your mind becomes peaceful, when you listen to somebody, if your mind becomes silent that man is your sadguru. So mind has questions, all questions of the mind are useless ‐ I am talking of questions for your existence or life. Only existential questions like ‘Who am I’ are im‐ portant. Not questions about tomorrow's breakfast or which bus goes to Majestic; these questions are re‐ quired to survive in day to day life not for Self realiza‐ tion. Mind always has questions. For any question there is an answer. But no answer is a true answer; all answers are at a surface level. ~ Prabhuji
Mastery of Vedas kavīndrānām cetah kamalavana‐bālātapa‐rucim bhajante ye santah katicidarunāmeva bhavatīm | viriñci‐preyasyā‐starunatara‐śrrngara laharī‐ gabhīrābhi‐rvāgbhih rvidadhati satām rañjanamamī || 16 || She who is the purple luster of the dawn, To the lotus forest like mind, Of the kings of poets of the world, And thus called Aruna‐the purple coloured one, Creates happiness in the mind of the holy, With tender passionate wave of words , (Of Saraswathi the darling of Brahma,) Which are royal and youthful. Here Devi is worshipped as Saraswathi – Veda Mata. When one worships Devi as Jnana Shakti they not only acquire the knowledge needed for materialistic world but will acquire knowledge needed for adyatmika – the knowledge of Self. The Vedic Dictum that harmonizes the conflicting di‐ rections and summarizes the purpose of life is: "Atmano Mokshartham, Loka Hitaya Cha". We strive to find our inner Source (Atman/God) while working towards welfare of the Universe. This is the message of Vedic Literature. Saraswati is the Shakti ( creative energy) of Brahma. She is the Devata for wisdom music art and medita‐ tion. Saraswati is also the river flowing from Kashmir
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area where Vedic wisdom flourished. Sharada is the form in which Saraswati appeared to Rishis. Saraswati is formless. Saraswati is worshipped as Sharada – Sa‐ guna rupa of Saraswathi. Saraswathi is Brahma Vidya. Saraswathi is Nirguna Brahman attributeless and the absolute. Saraswati represents consciousness and wis‐ dom. She is also regarded bestower of her own knowledge. Saraswati literally means as the one 'swa' (own) who gives her own knowledge 'Sara'. God‐ dess Saraswati who is the purple luster of the dawn and seated on a white Lotus represents that she is su‐ preme reality and knowledge. The rosary signifies con‐ centration and meditation. The Veena in Her hands is the intellect. Saraswathi has a vehicle called swan, swan has an ability to separate milk from water that represents the discrimination. Viveka and vairagya – discrimination and dispassion. Sharada – Sharada is Brahma Vidya Rupini. Sharada is Goddess Saraswathi herself. Sharada is Saguna Brah‐ man means with attributes. Sharada holds a mala rep‐ resenting meditation with silence; a book that signifies knowledge; veena represents viveka and vairagya, the arohana and avarohana. Sharada represents Sadguru as she is the bestower of the auspicious Knowledge. The peacock represents the Soundarya or the Bliss/Joy of Brahma Vidya. The difference between attributeless and attribute is just how we perceive. Saraswati is also the river flowing from Kashmir area where Vedic wisdom flourished. Saraswati is formless; she is Guptagamini. One can only be aware of her, she is the Nirguna Brahma. One who worships Devi in the form of Saraswathi gains mastery of Vedas.
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Lalitha Sahasranama
Verse 10 Shuddha vidyangurakara dwija pangthi dwayojjala Karpoora Veedi Kamodha Samakarsha digandara – 10 Shuddha vidyangurakara dwija pangthi dwayojjala – She who has teeth which look like germinated true Knowledge. Karpoora Veedi Kamodha Samakarsha digandara ‐ She who chews betel leaf with the spices which give per‐ fume in all directions. The Shudha Vidya: It is the last step of the Universal experience and is also called as Sad Vidya. It repre‐ sents the Kriya aspect of the Divine Shakti in a domi‐ nant form. In Shudha Vidya State it is possible to ex‐ perience a balance between Sadashiv Tattva and Ish‐ vara Tattva. A new experience of diversity‐in‐unity and identity (Bhedabheda) is resulted. The unity of Shiva and Diversity of Universe, ready to appear ahead, are seen as two different parameter but also identical to each other. Experience and Universe may have dis‐ tinct boundaries yet they merge in each other. We can understand this through Dvaita‐Duality, Vishishtadvaita‐Qualified non‐duality, Advaita‐Non‐ duality. First level is called Dvaita – duality. Then second level is Vishishtadvaita – qualified non‐duality and third level is Advaita – non‐duality. They correspond to; they are similar to, not same. Bheda, Bheda‐ bheda and Abheda. So duality means two, separation, Self and the other. Visishtadvaita means qualified non‐duality; I am relat‐ ed to the one. Advaita means not oneness not twoness. It is a negative term it is A‐Dvaita, there is no duali‐
Divya Jyothi
ty, and it does not mean oneness is there, if oneness exists, it is a part of the mind. It is the mind that cre‐ ates one two three four. So when the mind disappears, mind becomes no mind it is called Advaita, non‐dual. Non‐dual means no other, it does not mean that one is there, this one two three concept, oneness, joy, eve‐ rything is a part of the qualified non‐duality – Vishishtadvaita, all experience related to the mind. So the highest reality can only be explained in terms of negativity, ‘not this’ ‘not this’ (neti‐neti). Shri Adi Shankaracharya the Advaita Philoso‐ pher commanded the neti‐neti approach. In his com‐ mentary, he explains that the function of neti‐neti is to remove the obstructions produced by ignorance. The negation, neti‐neti, does not have negation as its pur‐ pose, it purports identity. This neti‐neti process gradu‐ ally negates the mind and transcends all worldly expe‐ riences that are negated till nothing remains but the Self. So Advaita is non‐dual but it does not say one is there, because one means two, one two three four becomes part of the mind. So all your bhava bliss comes in the Dvaita and Vishishtadvaita. In Dvaita you try to see, you try to worship one in many, that’s why so many deities are there. In Vishishtadvaita you feel re‐ lated to all of them. In non‐duality that oneness and twoness disappears, it is a state that cannot be explained by words, any words will miss the point. Oneness is below this, Advaita is not oneness, it is not twoness, and it does not speak of oneness. Neti‐ neti explains the expression of something that is inex‐ pressible; it expresses or explains the essence of that which it refers to when no other definition can be giv‐ en to it. The knowledge of neti‐neti‐neti is Shudha Vidya and the pure Knowledge of Wisdom gives per‐ fume that spreads in all directions. Devi chews betel leaf with the spices which give perfume in all direc‐ tions signifies the perfume of Wisdom.
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Hanuman Jayanthi
Hanuman Jayanti signifies the Vedic analysis of nega‐ tion – Neti Neti. The wisdom of ‘what you are not’ is the essential meaning of Neti Neti ‐ Atatwam Asi ‐ Thou Art Not that. Savikalpa Samadhi is very useful to understand the mind of the universe. Whatever you see in the world has come out of the mind of the God, mind of the universal consciousness. Savikalpa Samad‐ hi can be used to understand the relative truths of the universe, but you cannot understand the Self (subject) through Savikalpa Samadhi because Self is not an ob‐ ject. When you drop all the objects of the world in‐ cluding the mind and the body by saying 'Neti, Neti, Neti', “not this, not this, not this”, then you go back to 'Atma'. You realize the Self by knowing that 'I am not the body, I am not mind, and I am not the intellect, I am the pure consciousness'. So, that is called Nir‐ vikalpa Samadhi. The mind becomes totally silent. There are two ways of silencing the mind, Manolaya and Mano Nasha. When the mind is absorbed in some‐ thing, it is called manolaya and when ignorance of the mind is totally destroyed, it is called manonasha. When somebody asked Hanuman, ‘What is your rela‐ tionship with Shri Rama?’ Hanuman said, ‘When I open my eyes and I am identified with my body and mind, Shri Rama is my master, I am his servant, this is Savikalpa Samadhi. When I meditate, I feel connected to Shri Rama, this is manolaya and when the mind has transcended the meditative process and I am in the state of Samadhi or fusion, then I do not find myself different from Shri Rama. I am one with my Lord’ this is manonasha. This is the process of meditation, pro‐ cess of shifting awareness from the gross to subtle to causal to transcendental and becoming one with Uni‐
Divya Jyothi
versal Consciousness, Universal Reality, Supreme Real‐ ity, one’s own Self and Divine Self, the ‘I am’ principle in one and all – Atma Rama. People get immersed in doing things out of which they derive immense happiness and their mind becomes silent for some time. Mind becomes one with the ob‐ ject, but to understand the reality, you must drop the mind and be one with the subject. The process of dropping the mind is ‘Neti, Neti, Neti’. Hanuman Jayanti also signifies Hanuman’s Loyalty to the Lord – Atma Rama; loyalty to the Higher Self ‐ The Consciousness within us. Every year Hanuman Jayanti is a call for us to be loyal to the higher self within. The monkey mind to evolve to the Hanuman Conscious‐ ness. There was Sri Rama Pattabisheka, after Rama Killed Ravana, and Rama and Sita are back in Ayodya there is a coronation for Rama. That time Sita is pleased with Hanuman's service, Mother Sita gives one pearl neck‐ lace to Hanuman as gift, every monkey in the astan is jealous of Hanuman, because only Hanuman got a great gift from Sita maa and Sita maa has not given gift to anybody, that too pearl necklace which is worn by her. Hanuman takes that necklace and cuts open one by one the beads, he chews it cuts open, he chews it cuts open each bead and see what is inside and throws it out. The whole necklace is destroyed. All the monkeys are angry on Hanuman because he destroyed the gift given by Sita Mata. Jambuvanta comes and asks Hanu‐ man. ‘Why did you do that’? Hanuman said, Neti! Neti! Neti! My Lord! Sweet Lord Rama was in them. He re‐ plied to Sita maa, ‘Maa, I cannot accept any thing which has no Sri Rama in it!’Z‘In Sita ma's pearl neck‐ lace, I wanted to see if Rama was there in the pearls, if Rama is not there in the pearl, it is not useful for me. There was no Rama in any pearl and I dropped it’. So, who is this Sita ma? Prakruti is Sita, and Sita ma gives lot of gifts and you all are like monkeys. Every‐ thing is gift from nature; everything is like pearl, what gift you don't have from nature? Everything is from Sita ma, and instead of seeing what is there in the gift, you get attracted by the gift. If you see closely, deeply in the universe, there is nothing but you get attracted. So many things attract us. What we are not attracted
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to tell me, the smell of dosa, ok, a beautiful diamond necklace, a beautiful person, girl or boy, a beautiful painting, we are attracted to all external things, but like Hanuman we don't go deep into the subject, we see only outside and we are trapped. If we look deep into the object, we find nothing there. Scientist look at the world, the physical solid world, they put under the microscope, there is no more solid, it is made up of atoms and molecules. Little more you see, what is there? Sub particles are there, you still see deeper, there is neither atom nor molecules, there is only energy, you see energy, and there is nothing there. So, Hanuman understood nothing in the world is worth having, deep inside there is nothing, Rama in ananda ‐ Bliss, and that Bliss is not in any objects, so, where is the bliss. In the object there is nothing, so, you have to go to the subject. You have to go to Shiva. If you go behind Shakti, you will get trapped, because it will be very attractive, ultimately you cannot find any truth there. To find the truth you have to go in‐ side, you have to go with the attitude I am not the body, I am not the mind, I am not the intellect, I am the witness inside, with that feeling if you go, you are able to find truth. The truth, which liberates and you can find that the Self is inside. Hanuman is Lord Shri Rama’s servant. He is a monkey who attains tremendous power to lift a mountain and fight a war with mighty demons while he is working as Lord Rama’s servant. The mythological monkey char‐ acter Hanuman, in spiritual terminology is the ‘monkey mind’. Hanuman is a historical reality at the physical level. At the spiritual level, Hanuman is pow‐ erless ‘monkey mind’. Lord Rama represents the inner Consciousness, Purusha or Purushotthama. When the ‘monkey mind’ is tuned to Lord Rama or becomes Shri Rama’s servant, he acquires mighty power as the focus, attention, concentration is on Rama. This is Dhyana, tuning to Universal Reality. The ‘monkey mind’ evolves to the Hanuman Consciousness. ~ Prabhuji
Divya Jyothi
Gita Jayanthi Lord Cows the Jivatma Back to himself Bhagavad Gita stands for the song of the lord. It's a bit strange, we always sing for the lord. We sing the glories for the lord. But why should lord sing for us? Why should god sing for human beings? That is Bhagavad Gita ‐ the Song of the Lord. We are children of god, of lord. When we sing glories of the lord, when we sing prayers of the lord we are calling the divine mother and father. When the lord sings for us Bhagavad Gita it is call from the lord for all his children to come back, back to home. That is Bhagavad Gita. Bhagavad Gita is a text, is a song, written by Shri Veda‐ vyasji. It is a part of the vast text called Mahabharata. Mahabharata is a story of two warring communities ‐ Pandavas and Kaurvas. Pandavas are fighting for dhar‐ ma, of justice and Kauravas are fighting for selfish rea‐ sons. Sri Krishna guides the army of the Pandavas to the victory. Mahabharata has more than one lakh shlokas. Bhagavad Gita is one section of Mahabharata. You have to understand the significance of Mahabharata and sig‐ nificance of Bhagavad Gita. Mahabharata is not only a story of two warring groups. It is a story of humanity. It is a story of all human be‐ ings. It is said that you can’t find a character of human being who is not portrayed in Mahabharata. In the world you see we have variety of human beings – good, bad, cunning, trenchers, honest, enlightened, unenlightened ‐ so many variety of human beings. Mahabharata is a psychological portrait of all types of human beings, and characterization of their behavior patterns. It is one of the greatest psychological studies of human beings. That’s why it is said ‐ you will not be able to find a single human being whose character is not portrayed in Maha‐ bharata. If Mahabharata is psychological portraying of human beings, Bhagavad Gita is the spiritual call for the human beings. The spiritual message behind psychologi‐ cal profiling. This Bhagavad Gita is called yoga‐shastra, is called Brah‐ ma‐Vidya and it is given as a conversation between Lord Shri Krishna and Arjuna in the battlefield. Bhagavad Gita is a cream of all Upanishads, ‘Sarvoupnishado gavo
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dogdha gopal nandan, partho vtasa sudhibhokta’. All Upanishads are like cows. Shri Krishna is taking milk, the essential cream of Upanishads and giving it to the child ‐ Partha or Arjuna. What is Upanishad? Vedas are vast ‐ a large number of revelations, divine revelations, which happened, which our Rishis, the enlightened beings, got from the lord. The essential message of Vedas is taken and given in Upanishads. Upanishads are the last section of the Ve‐ das. It is called Vedanta. The essential meaning of Ve‐ das is given in Upanishads. The Vedas are vast ‐ so many numbers. Upanishad are many. Lord Shri Krish‐ na brings the cream of the message of Upanishads in the form of Bhagavad Gita and Shri Vedavyas Maharshi pens this Upanishads message in the form of Bhagavad Gita ‐ in the psychological profile of human beings call Mahabharata. What is Upanishad? Upanishad is something which will uplift you. Upa means upwards ‐ Nishad means ‘takes’. Upanishad also means to sit near, to sit at the feet of Enlightened Master, Sadguru, and listen to the scripture of truths. As you listen and understand the truth, the truth starts transforming our inner being. This process is called Shravana, Manana and Nidhidhyasa. Listening to the truth from the master, internalizing it and meditating, contemplating on the truth – is what is called Upanishad. And the truth up‐ lifts you. The vast section of Vedas, the message of that Vedas is in Upanishads. The message of Upanishads is in Bhagavad Gita. That is why Bhagavad Gita is the cream of the essential spiritual knowledge. That is why Bhagavad Gita is Brahma Vidya and Yoga‐Shastra. Brahma Vidya means the knowledge of the supreme reality. That is message of Upanishads ‐ knowledge of supreme reality. We have two kinds of knowledge in the world ‐ the knowledge related to the world – be it engineering, medicine, how to cook, how to do cycling, astrology, astronomy ‐ which are required for us to make a living in the world. This is called lower level knowledge – Apara Vidya. Whereas, there is a higher knowledge which uplifts you, purifies you, which enlightens you, which elevates you. It is not knowledge about skills for living – it is knowledge of life itself. Knowledge of who we are. Knowledge about what am I. Knowledge about what is reality. Knowledge about how can I become more evolved person. That is called Para Vidya. Upani‐
Divya Jyothi
shads, Bhagavad Gita come in the category of Para Vidya ‐ highest supreme knowledge. There is nothing higher than Para Vidya. The knowledge which uplifts you, knowledge which liberates you, knowledge which brings meaning to our life is called Para Vidya. Unfortunately in our schooling system, our education system ‐ we have a good exposure to skills for living, Apara Vidya, but our skills for life, the knowledge of life, the knowledge which uplift us, the knowledge which makes us better human beings, the knowledge which liberates us, Para Vidya, there is no exposure. Bhagavad Gita brings the highest knowledge of Para Vidya in the form of brahma vidya, knowledge of the reality. Here, Shri Krishna is the teacher and Arjuna is the stu‐ dent. Shri Krishna is Sadguru, Enlightened Master and Arjuna is the Shishya. For understanding Bhagavad Gita we have to understand that Arjuna is a representation of a human being. Arjuna is a representation of me, you, and all human beings. Whereas Shri Krishna is the lord. Shri Krishna is the master of universe. He is also our Self, our inner Self – Paramatma. Bhagavad Gita is a dia‐ logue between Jivatma, Arjuna, and Paramatma, Shri Krishna. So I would say Bhagavad Gita is Atmagita. It is a song of the supreme self. It is a dialogue between Jivatma and Paramatma. This is what Bhagavad Gita is about. Bhagavad Gita brings a fresh message, a new mes‐ sage, an ancient message ‐ the message of the spirituali‐ ty. The message of reality. Message which uplifts. Bhagavad Gita is not a scripture for one religion. Bhaga‐ vad Gita is a universal scripture. The message of Bhaga‐ vad Gita is universal in nature. It is applicable to all liv‐ ing beings. So when you study Bhagavad Gita, when you think of Bhagavad Gita, when you contemplate on Bha‐ gavad Gita ‐ understand that you are Arjuna and Lord Shri Krishna is our innermost self ‐ Paramatma. Arjuna is the jivatma and Lord is the Paramatma. The lord sings, lord cows the jivatma back to himself. This is the essential message of Bhagavad Gita. ~ Prabhuji
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Dattatreya Jayanthi The Avadhoota – One Who Has Shaken off all Worldly Desires.
Today, we are celebrating Datta Jayanthi. Dattatreya is the First Guru or Acharya who ever incarnated into the cosmos. Datta was born to sage Atri and Anusuya. Atri stands for enlightened one ‐ beyond triguna and anusuya means evolved one (one without jealousy). Sage Narada, instigates Laxmi, Parvati and Saraswati about the fame of Anusuya’s pativratya – devotedness to her husband. They send Vishnu, Shiva, Brahma to test Anusuya who approach Anusuya in the form of three monks seeking Bhikhsa on the condition that she offers biksha nirambara‐naked. She changes the three monks into children and feeds them breast milk. The story symbolizes that we need to bare ourselves in front of Lord. When we really become naked by baring our heart, Lord becomes child! Divine child is born in us. Laxmi, Parvati, Saraswati, request Anusuya to re‐ lease their husbands. Anusuya releases the three chil‐ dren. She gets a boon of having divinity as children. Shiva is born as Durvasa, Vishnu as Dattatreya and Brahma as moon.
Symbolism of Dattatreya Dattatreya has three heads ‐ representing the qualities of Brahma,Vishnu, Maheshwara. He has lotus in one hand ‐ representing liberation. Trishul in another hand representing ‐ the wisdom which removes three pains – Adhidaivika, Adibhautika and Adhyatmika. Adhidaivika means pertaining to the daiva or fate, un‐ seen forces and gods. Adhibhautika means pertaining to the bhuta or living beings. Adhyatmika means per‐ taining to the Atma or the body (and the mind). He has conch in one hand representing the creative sound Omkar and creation while the other hand car‐ ries japa mala representing meditation. Four dogs near
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Datta’s feet represent Vedas indicating that Vedas follow enlightened like dogs following the master. Dattatreya had twenty‐four Gurus. He named them as follows:
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24). Honeybee ‐ Collect honey from various flowers. Collect wisdom from various sources. ~ Prabhuji
1). Earth ‐ Patience and Love ‐ not losing patience even when somebody digs. 2). Water ‐ Modesty of water quenching thirst of every‐ body. 3). Air ‐ carrying fragrance/foul smell without getting affected. 4). Sky‐ Vastness of heart, living in a unattached way (clouds) 5). Fire ‐ burns all impurities. 6). Sun ‐ Multiple reflections in water like the Self re‐ flected in many bodies. 7). Pigeon ‐ gets trapped in net seeing loved ones trapped. Similarly, we get trapped in the body. 8). Moth ‐ gets burnt by fire. Ignorance should be burnt by fire of knowledge. 9). Python ‐ waits for food to come to itself ‐ Patience and contentment. 10). Sea ‐ in spite of many rivers merging, ocean remains same. Should not cross morality in spite of temptations 11). Elephant ‐ trapped by hunter by female elephant ‐ not to be attracted by sensual pleasures. 12). Fish ‐ falls prey for bait on the hook. ‐ Not to be tempted. 13). Ant ‐ Continuously works and hoards food ‐ Miserli‐ ness.. 14). Pingala ‐ dancer who earns money from people ‐ suffering caused by receiving. 15). Arrow Maker ‐ Concentration in making arrows.Z16). Children ‐ state of happiness. 17). Moon ‐ Waxing and waning. Not applicable to body. 18). Deer ‐ caught by hunters by sweet music ‐ trap by sense organs. 19). Birds of prey ‐ Birds get chased by other birds while carrying a prey and becomes free when prey is dropped. Let go attachment and become free. 20). Maiden removing bangles to reduce noise ‐ solitude for peace of mind. 21). Snake ‐ never builds nest. Monk should use place available. Snake sheds skin. Likewise enlightened one sheds the body. 22). Spider ‐ creates web from its saliva. Atma creates world by its own nature. 23). Caterpillar ‐ trapped by wasp, constantly thinking of wasp due to fear becomes wasp. Constantly thinking of enlightened master, one becomes enlightened
Skanda Sashti Tarakasura Samhara Today is Skan‐ da Sashti. Skanda Sashti also known as Subramanya Sashti is ob‐ served on the sixth day of the auspicious month Mar‐ gashira Masa. This day is dedicated to Lord Subramanya, also known as Skanda, Kartikeya, Murugan, Shanmukha and Velayudhan, who on this day, is believed to have annihilated the mythical demon Taraka. Celebration of Skanda Sashti commemorates the destruction of evil by the Supreme Being. The Mythological story of birth of Skanda is as follows. There was an Asura called Tarakasura who had boon from Lord Brahma that only a child born from Shiva and Parvati can kill him. Shiva was in deep meditation and in no mood to marry. Parvathi daughter of Par‐ vatha Raja was doing penance to marry Shiva. Devatas plan for the marriage by disturbing meditation of Shi‐ va through Rati and Manmatha. Lord Shiva burnt Manmatha into ashes by opening his third eye. Later he married Parvathi and millions of years pass, but the child is not born. Agni out of curiosity visits Kailas in the form of a bird. Semen of Shiva fell on Agni who dropped it in the river. The child was born in the river. He was taken care by six mothers ‐ Karthika stars. He was called as Karthikeyan, he is the Senadhipathi ‐ Commander in Chief of the armies of Devatas. Devatas
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represent the divine qualities and Asuras represent the demonic qualities in us. Karthikeya is the Adi devata for those divine qualities represented by the Devatas. The Divine Mother presented the Vel Ayudha to Kumara Swamy as an embodiment of her Shakti or power wield‐ ed by Lord Kartikeya, or Skanda, embodies discrimina‐ tion and spiritual insight. Its blade is wide, long and keen, just as our knowledge must be broad, deep and penetrating. Why six faces? The divine Consciousness, the positive qualities in us gets activated as the energy moves from Muladhara to Ajna. This is represented by the six faced God, Subramanya and this journey from lower Con‐ sciousness to higher Consciousness is represented by chieftain of divine armies, represented by six faces. Karthikeya is the Chief, Adi Devata for all the six chakras in the body ‐ Muladhara, Swadishtana, Manipura, Ana‐ hata, Vishuddha and Ajna. The divine energy flows through the chakras hence he is called Deva Senadipathi. Adi Devatas for each chakra: Muladhara – Ganesha; Swadhishtana – Shakthi; Manipu‐ ra –Surya; Anahata – Vishnu; Vishuddhi – Shiva; Ajna – Guru; Sahasrara – Sadguru. The divine qualities in us move us from a grosser level of existence to subtle to a causal and transcendental level. For an ordinary or mythological folks, divine forces rep‐ resent divine beings who fight demonic forces perpetual‐ ly. In reality these divine forces are the pull within us from lower to higher, from grosser to subtle, from matter to Consciousness, these are the forces of divine. They are represented grossly as physical light. Subramanya, the six faced god represents, the Consciousness in six centers of human beings at our six chakras, Mooladhara to Ajna. So, the birth of Karthikeyan heralds the upward move‐ ment of Kundalini energy in Sadhaka. The demon, Tara‐ kasura ‐ undefeatable demon represents the ego which has survived millions of life times. The marriage of Shiva and Shakti in Sahasrara heralds the march of Divine Ar‐ my lead by Lord Muruga. ~ Prabhuji
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Margashira Masa Margashira Masa ‐ Brahmi Muhurtam for Cosmos Margashira masa is the period when transition from Dakshinayana to Ut‐ tarayana happens. Month of Margasira (November‐ December) as per traditional calendar is considered as very auspicious month. Shri Krishna in Srimad Bhagavadgita says: brhat‐sama tatha samnam gayatri chandasam aham‐ masanam marga‐sirso 'ham rtunam kusumakarah Bha‐ gavad‐Gita – 10.35 Of the hymns in the Sama Veda I am the Brhat‐sama, and of poetry I am the Gayatri. Of months I am Mar‐ gasirsa [November‐December], and of seasons I am flower‐bearing spring. Shri Krishna speaks of the Glories of Himself as the Supreme Reality in the Vibhuti Yoga – 10th Chapter of Bhagavad‐Gita. Consciousness is the substratum of everything in manifestation. The earth, plants, planets and stars, living and non‐living all are nothing but ap‐ pearance in the Supreme consciousness. The creation is not different from the creator. Wave cannot be different from the ocean nor from water. All that is seen and unseen are nothing but consciousness only – Sarvam Khalvidam Brahma. The Self – Atma is the basis and support behind every form of power, movement, intellect, and life in this universe. It is the power by which one sees, hears, smells, thinks, loves, hates, and desires object. Then why should Shri Krishna specifically mention about the month of Margasira, Sama Veda etc.? When the principle of consciousness manifests as time and space, every month should be same. Then why Mar‐ gasira masa is mentioned specifically? One year of human being is considered as one day of the Devatas (consciousness of heavenly bodies – like stars, planets). The period of movement of Northward
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movement of Sun called Uttarayana is considered as the day of the Devatas and Southward movement of Sun is called Dakshinayana. These are traditionally referred as path of Light and Path of darkness. Margashira masa is the period when transition from Dakshinayana to Ut‐ tarayana happens. In this pious Margashira masa falls the Dhanurmasa. Dhanurmasa is not an independent month like the months of Chaitra Vaishaka etc. The start of the Dhanurmasa is marked by the entry of the Sun in the Dhanur Rasi (Sagittarius) called the Dhanuh Sankrama‐ na; hence the name Dhanurmasa for this month. During this month, the sun transits the Dhanur Rasi until it en‐ ters the Makara Rashi at the end of this month. Dhanur‐ masa starts with Margashira shukla ekadasi (the elev‐ enth day in the bright half of the lunar month of Mar‐ gashira) and extends up to the end of Dakshinayana. So, the period extending between Dhanus Sankramana and Makara Sankramana is the auspicious Dhanurmasa Peri‐ od. In other words, the Devatas start waking up. In case of human beings we speak of Brahmi muhurtam – the aus‐ picious period just before dawn. The mind is full of pure qualities – satva during this period – very auspicious for meditation. By analogy what happens in microcosm (humans) happens in macrocosm (cosmos). The month of Margasira is the brahmi muhurtam for cosmos! In other words, the totality representing the cosmos is very conducive to spiritual practices. Getting up early in the morning and doing meditation and spiritual practices is recommended practice during this month to utilize the cosmic energies conducive to the spiritual upliftment. Sri Dattatreya – a great realized soul was born in this month. Karthikeya – Lord of the divine army was also born in this month. Vaikunta ekadasi and Geeta Jayanthi are also celebrated in this month. Overall, the month of Margasira is the most auspicious month for spiritual practices. Let us do our Sadhana during this period for the purpose of Self Realization and Service. ~ Prabhuji
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Children’s Day Children’s Day Celebration – My Dream of Spiritual Education for All 'Spiritual education is the process of dropping self lim‐ iting beliefs, thought processes by understanding true nature of Self and Universe' Today is Children’s day Celebration in India. The Uni‐ versal Children’s day is on 20th November 2014. Chil‐ dren's day in India is celebrated on Pandit Nehru's birthday as a day of fun and frolic, a celebration of childhood and Nehruji's love for them. Children’s day celebration is a call for all the parents and teachers to remind about the complete education system that is very holistic. Are we imparting the knowledge needed for our children through Pancha Maha Yagna and Apa‐ ra vidya and Para Vidya. Our ancestors have prescribed Pancha Maha Yagnas ‐ Deva yagna (worshipping God), Pitr yagna (taking care of elders), Manushya yagna (helping people), Bhuta yagna (taking care of animals), Rishi yagna (learning and teaching the Spiritual Truths) as way of living to bring Dharma into our life. As I read and teach the Upanishads – the most ancient and profound spiritual Truths, it becomes more and more clear to me the value of Spiritual education. I get fascinated by the young students – Nachiketa, Bhrigu and others sought Truth and meaning of life. During the Vedic period, education system was well devel‐ oped. There was focus on education for life involving study of subjects like astronomy, Ayurveda, archery, mathematics etc. and also students were encouraged to enquiry into the nature of life itself to learn art of living. The subjects for making a livelihood were called ‘apara vidya’ – lower level knowledge and subjects re‐ lated to life itself are called “Para Vidya – higher level knowledge”. This is complete education – very holistic. Many of my students who are in their middle age ex‐ claim –“ if only I was taught this earlier in my life, my life would have been beautiful – I would have been spared of so much of confusion in life”. We have a good education system today. We teach children sub‐ jects like Science, Mathematics, history, and lan‐ guages. We teach our children how to be successful and competitive in life. In other words we teach chil‐ dren skills for making a living. What is the result? Open a newspaper after any examination result. Invar‐
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iably, there is couple of suicides reported. Surprisingly few of these suicides are those students who have failed in examination. Even those who have scored high marks get into depression and commit suicide. What is missing in our education? The value of life itself is not taught. The purpose of life is not taught. The way to lead a meaningful life is not taught. In other words we are not teaching the “real art of living”. Obviously, this lacuna cannot be filled by current educa‐ tion system. We need alternate education that supple‐ ments the current education system teaching children spiritual values. This is where the LADS program (Little Atmajyothi Dharma Sangha) program is making a mod‐ est attempt. Children in the age group of 10 to 12 are taught spirituality in a beautiful way through stories, games and dramatization. In one year, they bloom into beautiful beings. I feel very happy when parents come and tell me the changes in the children. I have even heard how parents and teachers are counselled by young children. Thanks to efforts of Atmajyothis, Murali, Smitha, Dhaval and Vaishali and many more this educa‐ tion is spreading. It is my dream to take spiritual educa‐ tion to all those who need through “Ghar Ghar Gurukul Program”. The objective is to take the life education – ‘Apara vidya’ in the comfort of the home while ‘Para vidya’ is learnt in formal schooling. As I recollect the words of teacher of little Atmajyothi Sriram, I feel very elated. One day Sriram saw his teach‐ er being depressed in the class. He went and asked teacher for the reason. She said, one of her close rela‐ tives died. She is feeling sad because of that. Our little Atmajyothi tells the teacher “Atma never dies. It has moved into another body”. The teacher felt very peaceful hearing the words of the boy. Sriram is in third stand‐ ard! May many more Atmajyothis bloom bringing peace hap‐ piness and love all around. ~ Prabhuji
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On Birthdays Birthday Speech by Shri Prabhuji For whom is the Birthday! Usually people will never question about life and death. When someone dies, you will go and you will see them and feel bad. But the question or thought that ‘I will die’ will never come. Most of the people will never get this existential question. In Mahabharata there is a story of Yaksha. The Yaksha asks Dharmaraja a question, “What is the most wonderful surprising thing in the universe?” Dharmaraja says, “The most surprising thing in the universe is, people see others die and cry but they will never think that they will die.” Why do they have to worry about death? What is the need to worry about death? Until you think about death you will never think about the birth. If you don’t understand about death you will never get the question why you are born. If you don’t understand death you will not understand life. Why do you have to question about death? Because death pos‐ es questions. Birth will not ask that question. The question asked by the death is answered by birth. The questions of death will give the answers of life. That’s why the death, the threat of death, threat of destruc‐ tion that Arjuna faced in Bhagavadgita opened his mind. When everyone were dying Arjuna got the ques‐ tion, why am I alive? What should I have done? So, generally while dying, while thinking about a person’s death they get this question. If anyone says happy birthday to me, I get that ques‐ tion. Most of the people get the question when they think about the death, but I start getting this question when people say happy birthday to me. Ok, why am I living? What is that I have to do? I start getting these questions. Many people are afraid when their birthday is approaching because, they get the thought that they are ageing, especially in case of girls. Usually for girls the ageing stops at the age of 22, but now because of Face book and other modern day technologies your age can be seen on all these social networking places. The question is what is the birthday we are speaking of? Which birthday are we speaking of? What is that birthday? Is it the birthday of the body? Or is it the birthday of the mind? Or is it the birthday of the intel‐ lect? Or is it the birthday of the Atma? Which birth is
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it? Birth of the body? Birth of the mind? Birth of the intellect? Birth of Atma? What birthday do we speak of? ZThe body is a machine, mobile phone is also ma‐ chine, what does it mean if we say birthday for a mo‐ bile? It has a manufacturing date and they are usually named as 1989 model or 1996 model. We can say the same for our body. We can just say, this is 1962 model because body is also a machine. So what birthday you are speaking of? Body is a machine, the birthday of the machine is given a manufacturing date. So my mother and father manufactured this body, this ma‐ chine on 1962 Dec 1st. Now, is it birthday of the mind? Mind has been trou‐ bling us for billions and billions of years, I don’t know why it was born. It was born before this body was born because mind has to decide where the body has to be born. We should pray, ‘Oh Baba, why did you get us born billions of years back?” The date of birth is not known. Mind’s date of birth is not known. Is it the birthday of the intellect? No, intellect is not matured at all. The intellect has not developed at all. Date of birth of the body which is a machine is its manufacturing date. Date of birth of mind? Mind was manufactured billions of years back and it is still trou‐ bling us. Manufacturing defect. What about intellect? My God it has not yet matured. ZSo, is it the birthday of Atma? Atma has no birth or death. So, when people say happy birthday I get worried whose birthday is this? I can’t understand which birthday they are speaking of. There are two births for human being. One is the manufacturing date, the day your mother and father manufactured you, not you, your machine. Manufacturing date normally is called as birthday and they give a birth certificate. There is one manufactur‐ ing date for you that is the day your mother and father produced you, that is called manufacturing date for your body, not for you, understood? As Atma you were never born and never dead. No birth and death for Atma. The first birth is called biological birth, born from mother is biological birth. There is a second birth that is when you get the Atmajnana, Self‐ Knowledge. When does the second birth happen for a human being? When he gets the Atmajnana, knowledge. ZFirst birth is when you are born from mother’s womb which happens because of Ajnana – ignorance, Maya.
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When does the second birth happen? When you are born from the womb of Guru. That is called birth of the Jnana. Birth from Atma Jnana. You know how much painful it is when the baby is in the mother’s womb, you know how much trouble the mother will go through to give birth to a baby but very few of you know how much trouble Guru goes through to give a birth to a Disciple, Shishya. It is much more than the labor pain. In mother’s womb it is nine months. But sometimes what happens is, for the Guru, even after nine months the children (disciples) are not born at all. Forget nine months, even after nine life times they are not born. ZMany people used to come to Maa Sharada Devi and ask for mantra. She never used to give mantra to everybody. When peo‐ ple asked her the reason for not giving the mantra, she replied, “See, the meaning of giving mantra means that the responsibility of that Shishya is mine from that mo‐ ment and that Shishya’s liberation is my responsibility. When a Guru gives a mantra, it is a commitment from the Guru to the Shishya. If I give the mantra to an unde‐ served person, I have to go behind him nine life times for him to get liberated.” People these days think that com‐ mitment means only money, I just give some money to the Guru and I get in return some technology like Man‐ tra, breathing practices etc. Mantra is such a severe com‐ mitment from Guru, that Guru takes a commitment that until you get liberated he will come with you. So, nine months, nine life times, ninety life times Guru will take the commitment to come with Shishya, that is power of Mantra. So, Guru undergoes lot more troubles to give a birth. This is the second birth. So, first birth is from the womb of the mother, second birth happens from Jnana. Now, which is your real birth? Second birth is the real birth. Not the birth of the body, not the birth of the mind, but the birth of the real pure intelligence, wisdom is the real birth. It is neither the birth of the body nor mind which was born long back with ignorance. Body is machine and the mind is trou‐ bling with Maya from time immemorial, Atma has no birth at all, so what birth has to take place? The intelli‐ gence, the knowledge has to be born. The birth of the pure intelligence in you, the awakening of the intelli‐ gence in you is called real birth. That is the birth of knowledge. For some the birth of knowledge will never take place even after many life times. ZMost of the peo‐ ple will never get second birth, actually when we say Brahmana, there is a concept called ‘dwija’ means twice born and the second birth of a person is Brahmana. One
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who has taken second birth is called Brahmana, Kshatri‐ ya or Vaishya. One who has taken the second birth is called dwija. What is happening these days is just be‐ cause they perform ‘Upanayana’ ceremony he becomes a Brahmana. No, that is not true, only when you get Jnana, Atmajnana that is the second birth for you. ZUntil you get Atmajnana Z‘Punarapi jananam, punarapi maranam, punarapi janani jatare shayanam, iha samsara bahu dusthare, krupaya phale, pahi murare, pahi murare’. Z Until we get Atmajnana we are not born. We take birth in ignorance and die in ignorance. Only when you get Atmajnana you are born into immortality. When you get Atmajnana you are born in Bhagavan’s womb, till then you will be born from your mother’s womb. To be free from the cycle of birth and death and to be born in Bha‐ gavanta’s womb is called Atmajnana, to be the child of Lord is Atmajnana. Until this does not happen we cannot come out of the cycle of this samsara. We will be taking birth again and again and again, we will struggle in pain again and again. The day when you get Atmajnana, Self Realization, that is the real birth for you. That is the day you are born as the divine child. Other births are from the physical womb of the mother. You might have seen or heard that for some of the Jnanis like Buddha and others, the day on which they get En‐ lightened was on Purnima – full moon day, full moon light, the reason is the real birth is real Jnana. I am poor‐ na – full, I am infinite is the experience. ‘Poorna madah poornamidam, poornath poornamudachate, poornasya poorna madaya poorna meva vashishyate’. The Lord, the Consciousness is poorna – infinite. The creation is infinite, in between these two I am stuck Apoorna. In between Lord and creation, in between Shi‐ va and Shakti, in between creation and creator I am the finite. When you get Atmajnana, you will understand that ‘I am poorna’ and that is the reason why Jnanis birth and enlightenment happen on Purnima, full moon day. Full moon represents Poornatva, the completeness. What about the birth of Ajnani, the ignorant? He knows the date of birth, but it is his body’s manufacturing date. When does the Ajnani takes birth and die? Actually, he dies every day. An ignorant person is living in death ac‐ tually. He is not dying on one day he is living in death. He dies every moment, why? The concept I am the body, mind and the intellect is the ignorance and this causes the moment to moment death. Every moment some five million cells in your body are dying and every moment
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millions of new cells are born. What you do not know is that every moment you are dying and coming out, dy‐ ing and coming out. ZSo Ajnani dies every moment but Jnani dies only once. Jnani dies when he gets Jnana, in the sense psychologically we associate with the concept that I am the body, mind and the intellect, that is psy‐ chological concept. When we understand that I am not the body, I am not the mind, I am not the intellect and I am the pure spirit – Atma, that is the real death and that is once and for all. ZWhat is death? Is there some‐ thing called death? Association with the body is called birth. Mind is born immemorial and when it catches hold of the body it is called birth. Mind is born billions of years back and when it occupies a body it is called birth. That is called birth in general common parlance. When the mind leaves the body it is called death. Atma never goes or comes anywhere, it is immortal and eter‐ nal. The mind changes the body like you change the vehicle. Then for whom is the death? In reality there is nothing called death. What happens at the time of death? The mind goes from this body to another. A per‐ son who is dying changes the body and goes to another body. He leaves as if it is a dream. He doesn’t experi‐ ence death. But those who are alive they say, ‘Oh he is dead. So, for those who are alive it appears as if that person is dying but for the person who is dying, he does not experience death. The one who dies he does not understand that he is dying, it is like a dream for him, and he just changes the body. The death itself, the physical death itself is a myth. A Jnani because he is not associated with body and mind he has neither physical death nor birth. He has become one with the infinite Self. And that is the real birth. That is the real death also because that is the better death for the physical world. Birth in knowledge and death in nature. But most of them are born in Prakriti and die in Jnana whereas a Jnani, Atmajnani is born in Jnana and dies in Prakriti. And the one who dies in Prakriti and born in Jnana is immortal, eternal – Atma Jnani. So, when people say happy birthday to me I get upset. First thing is happiness has nothing to do with birth‐ day. What has happiness got to do with birthday? On birthday, we get the thought, “My god I am born, and so many years have passed by, what have I achieved in my life? What is it that I have to do in life?” This ques‐ tion will arise, I don’t know you get it or not but I will get it. The birthday is the day when I really start worry‐ ing, “Oh my God so many years are over and I have not
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got Atmajnana.” Because human being are born for the sake of Atmajnana, the only purpose you are born is Atmajnana. On birthday usually people plan of many things like having a party, going out for dinner etc. But I get only one question on birthday, ‘When will I get Atmajnana? When will I get Self‐realized?’ That is the only question which is worth asking on birthday. And if you have not got the Atma Sakshaatkara on the day, you should really worry on birthday. Why I am living? Why have I not got Atmajnana? So, if people say, Happy birthday, where is the happiness in birthday? Happiness is your nature; happiness is the nature of your Atma. Nature of the Atma is bliss, nature of Atma is happiness. So, for whom is the happy birth‐ day? Is it for this machine called body? If Atma Sakshaatkara happens there is no birthday at all. If you are Self realized there is no question of birthday. And then many people come and they say ‘Many happy returns of the day’. First of all I will be wondering what is this many returns of the day! What is this many re‐ turns? The God has given so many things, he has given me a beautiful brain, eyes, ears, body human birth what else returns you want? Only one return is needed, I have to be thankful to Bhagavan who has given all this to me. I have to return something to God, thankfulness to God that I have got the birth of a human being. Taking birth as a human being in the first place and then getting an idea of Self Realization, for that I have to be very thank‐ ful to God. I do not need any returns, I have to give something in return to God for whatever I have got. Z When they say many happy returns of the day I start getting worried. I have taken so much from the world and I have to return that also. What are the things you have taken from the world? Body you have taken from the parents, so, you have to take care of Pitru runa, par‐ ents. Ok? That is called Pitru Yajna. You have to return it through Pitru runa. ZThis beautiful Prakriti ‐ nature is given by God, the divine beings and so you have to re‐ turn something to them also through Yajna. ZThen Ri‐ shis have given the most precious things to us in form of Upanishads, stories etc. – Jnana, you have to return to them also through Rishi Yajna. ZThen all the human be‐ ings have contributed to my life one way or other to sur‐ vive in this world. How to return to them? Then ani‐ mals, many animals have sacrificed their life for me, I have to give them something in return. If anyone says many happy returns of the day my responsibility starts
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increasing. I have to return so many things for what I have got. These returns remind of Yajna. ZSo birthday is the problem. Birthday reminds me of the Atma, bliss and I have not got that Atmajnana, Eternal Bliss ‐ Ananda. I have not understood for whom is the birthday. I have understood happiness, it is the nature of Atma – At‐ mananda, Atma is never unhappy. So when people say many returns of the day, I get scared, “Oh my God, I have to do so many Yajnas, Liabil‐ ities. So, this is many happy returns of the day. ZMost of the people start worrying, ‘Oh I have become old’. For some people, birthday means they have become old. Body got aged, does the intelligence get aged? Many people start worrying I have become aged, that’s ok that is physical ageing, what about the intellectual age? Wis‐ dom? Are you growing in wisdom? This is the question. Did you get Atmajnana? ZOnce ageing starts, one more thing that starts is an eyeglass. After crossing forty years, you get eyeglasses. After 40 years age medical reports, spects and of course thinking about what happens after retirement. With ageing comes forgetfulness also. Z There were three old ladies and as they were ageing, they started forgetting things also. One lady went to the bathroom and took bath in a bathtub. She did not know if she was inside the bathtub or outside the bathtub. She calls her second sister and asks, “Sister I don’t know whether I am inside the bathtub or outside the bathtub please tell me.” Then the second sister starts climbing the staircase to help her first sister. But then she starts thinking, “Am I going up or coming down? She tells her third sister, “Oh my God, I don’t know whether I am go‐ ing up or coming down. The third sister says, “You fools I am opening at the door, someone is knocking the door.” She was banging her head on the table. ZSo, most of us while growing old we don’t know which way we are going. Are we going up or down, are we inside the bath‐ tub or outside the bathtub, is someone knocking the door or am I just banging my head, and sometimes we can’t remember before aging itself. Because we don’t know what is the direction of our life. And for many peo‐ ple the experience of life is not sufficient. ZIn Mahabha‐ rata there is a story of the King Yayathi. Yayathi was the King who was cursed by Sukracharya that he will be‐ come old at a very young age. Yayathi did not accept the premature aging. He seeks Sukracharya’s forgiveness, then Sukracharya tells, “If you can take the age of any‐ body else you will get back your youth.” Yayathi goes and begs his sons, and everyone denies except for Puru,
Divya Jyothi
who gives his youth to his father. Yayathi becomes young and Puru becomes old. ZYayathi enjoys every‐ thing in life, but nothing could satisfy him and then he understands the limitation of enjoyment. Similarly in our life, how much we try to get, we are never get satis‐ fied. How much ever we earn in life and get in life we are not satisfied until we get that one thing called Atmajnana, without Atmajnana there is no satisfaction, without getting Atmajnana there is no liberation, with‐ out Atmajnana we can never get happiness, until we get Atmajnana, it is – punarapi jananam punarapi ma‐ ranam, we can never come out of this. ZWhatever we experience we will not be satisfied, dissatisfaction will continue until we get self‐realization – Atmajnana. Un‐ til we get Atmajnana we will not experience the bliss. The purpose of human birth is to get Atmajnana, to get Self‐realized. ZSo, when somebody says happy birthday, somebody says many returns of the day, I will really start worrying about Atmajnana, Yajnas and also I wor‐ ry about so much of karma that I have done, how much good karma I have done and from that good karma how can I reclaim my life. So, birthday is the time for contemplating, really thinking why I am, what I am and what should I do for Atmajnana. If you do that birthday celebration is beautiful. ZSo, thank you for all of you for listening about the birthday celebration. Celebrate birthday, but think correctly in life, let your life be useful to you and to others also. Celebrate your birthday in a beautiful way, don’t think too much of Atmajnana and start worrying. Only then you get Atmajnana otherwise life will be troubling you and you will be troubling others. Take the time of birthday cele‐ bration to contemplate on life and see what service you can do and Thanks to all.ZAnybody has a question? Z Forgot to say about one thing, on birthday people cut the cake and blow the candle. In modern days, cutting the cake and blowing the candle. People usually say that we should not blow the candle, we should light the lamp. Blowing the candle is perfectly correct. It shows that so much of time has gone in your life and the cake is the karma that we eat lifelong. Only thing is that you have to light the lamp inside not outside. Cake is our karma, we have to eat. Blowing the candle shows how much life has gone and what are you going to do with the remaining time in your life. So much of karma is pending and you have to light the lamp, not outside, inside. And then we feed others with cake which means that we share our karma with others that too to our
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loved ones. But generally humans will never get this question about life and death. Someone died someone will go someone will die but the question I will die will never come. Most of the people will never get existential question. In Mahabharat there is a story of a being called Yaksha. The yaksha asks a question, the question is what is the most wonderful surprising in the uni‐ verse? To Dharmaraya. ‘What is the most wonderful thing, what is the most surprising thing in the uni‐ verse’? Dharmaraya says – ‘The most surprising thing in the universe is, people seeing others die but they will never think that they will die. Why they have to worry about death? What is the need to worry about death’? Until you think about death you will never think about the birth. If you don’t understand about death you will never get the question why you are born. If you don’t understand death you will not understand life. Why you have to question about death? Because death poses questions. Birth will not ask that question. The ques‐ tion asked by the death, you will get answer by birth. The questions of death will give the answers of life. That’s why the death, the threat of death, threat of de‐ struction Arjuna faced in Bhagavadgita opened his mind. When everyone were dying Arjuna got the ques‐ tion, why am I alive? What should I have done? So, generally while dying, while thinking about the per‐ son’s death they get the question. Peace and Love Prabhuji
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