Divya jyothi feb 2014

Page 1

D J The monthly ezine from the Light of the Self Foundation Issue 25, Feb 2014

From the editor’s desk

Contents

Hari om, Prabhuji Speaks

3

Sanatana Dharma

5

Panchadasi

6

The Yoga of Detachment

7

Shades of God

9

Kala Gita

11

Soundarya Lahari

13

That aside, going ahead we’ll try to make Divya Jyothi richer in content and presentation to enhance your reading experience while at the same time keeping it tied to our spiritual roots.

Sri Lalitha Sahasranama

14

Swetaswara Upanishad

14

As always, hope you enjoy reading. Looking forward to your support and feedback.

Patanjali Yoga Sutra

16

LADS - Chapter 3

17

As promised last month we have made some chang� es to the format of the ezine. To begin with there are more colors across dierent pages. Some articles will feature a two column spread in a single page. We have included some information about Meta� morphosis courses being conducted and hope to make this a regular aair so the readers get up to date information on these courses, their contents so that they can be passed on if necessary. We are also introducing 1) the Kala Gita series: a visual artwork on the Bhagavad Gita by Atmajyothi Murali where illustration of one shloka will be featured in each edition 2) Jagad Hitaya Cha: Yagna activities by vari� ous Atmajyothis so that the readers have a view of all the service being done and can participate/help as required.

� In Guruseva.

Divya Jyothi

Page 3

Prabhuji Speaks Waking up from the dream

ya nisha sarva-bhutanam tasyam jagarti samyami yasyam jagrati bhutani sa nisa pasyato muneh - Bhagavadigta 2.69 That which is day to the many is night to the sage, That which is night to the many is day to the sage. The state of an enlightened being is beautifully described in Bhagavadgita in sloka number 2.69. We live in two worlds simultaneously ‐The world of senses and the world of Self. We experience the world through five senses – sight, touch, smell, taste and sound. For all living beings, this is the day. They experience the world of sense organs vividly. All of the activities of life are centered around the sense objects. They are sleeping to the world of the Self. This is the night for all living beings. While it is quite the other way for the enlightened one. The enlightened one is fully awake to the world of Self. He/ She is fully aware of the Self even amidst the sense organs. He/She is always aware of the transient nature of sense objects. Knowing the nature of sense objects he/she is not entrapped by the play of the maya – the world of sense organs. Being fully aware of the eternal Self he/she is not disturbed by the dualities – which is nature of the world. The world of the Self which is night for all living beings is like a day for the wise man/woman. The world of sense organs is like a night to the wise man/woman. Shivaratri is a call for remembering the message of Srimad Bhagavadgita. To wake up from the dream of sense organs we celebrate to wake up to the reality of Self. To be free from bondage of maya. This is the essence of celebration of Shivaratri. Traditionally devout celebrate Shivaratri by fasting and staying awake throughout night. The fasting symbolises becoming free from sense objects – the world of Maya. Staying awake throughout the night symbolises the waking up to the Reality of Self – Shiva within. Let us remember the message of Shivaratri and celebrate Shivaratri in its true spirit. Let us realize the essence of Spiritual Truth ‐ “Nanu nanembudu naanalla. Satchidanandatma Shiva nanu nane – Shivoham. Shivoham” Let us realize Shiva within.

Divya Jyothi

Page 4

Aham Brahmasmi Dear Atmajyothis, “Aham Brahmasmi – I am the Supreme Reality “ is the Mahavakya – great sentence given for contemplation by Upani‐ shads. Let us contemplate on the meaning of Mahavakya. “Aham” in the above sentence refers to the I am‐ness expe‐ rienced by all of us. Let us look at the experience of I am ness in the universes.

Manifestation in Universe

Experience of I am-ness

Insentient objects – stone, earth

No awareness of I am‐ness.

Birds, Animals, Plants

There is awareness of I am‐ness but no definition of Iam‐ness.

Human beings Atmajyothi – Spiritual Sadhak

Atmajyothi – Realized Soul

Brahmajyothi ‐ Brahmajnani

There is awareness of I am‐ness but wrong definition of I am‐ness as “I am Body, I am mind, I am Intellect” Correct intellectual understanding that “I am not body, mind or intellect. I am pure spirit – Naanu nanembudu naanalla…” Realization that I am pure awareness not limited by body‐mind‐intellect. I am the Universal Witness – Sakshi. Existence is a happening in me. This is the state of Atman – Self Realiza‐ tion. Realization that “I am – I am”. I alone exist. Non – duality. There is none other than me. I am absolute. I am infinite. Only when I associate with my nature (prakriti) I become jiva – I experience limitation. I am in all and all are in me.

Also let us look at our Individual states of consciousness and experience of I am ness. Individual States

Experience of I am-ness

Deep Sleep (Sushupti)

Not aware that I exist.

Dreaming state ( Swapna)

I am aware that I exist. But cannot conceptualize who I am.

Waking State ( Jagrat)

I am aware that I exist. I can conceptualize myself in relation to other objects, other people –I am body, I am mind, I am intellect – I am man/woman/Indian etc.

Savikalpa Samadhi (differentiate super conscious absorption) ‐Turiya

I am pure awareness. I experience oneness with the existence. I am the witness – sakshi. Temporary state till Samadhi lasts

Nirvikalpa Samadhi (non‐differentiated super con‐ scious absorption) ‐ Turiya

I alone exist. I am – I am. There is no subject‐object. Temporary state till Samadhi lasts.

Sahaja Samadhi – Jnani – Enlightened one. Turiyatita

I am – I am. I alone exist. All are in me and I am in all. Natural state of no mind.

We have to understand the relationship between the Atman and Brahman – the Self and Supreme Reality. The Self is Brahman only. It is the mind which conceptualizes the Brahman as Atman. There is none other than Atman. There are many manifested objects in Brahman but Brahman is the Only Supreme Reality. This is the realization of “Aham Brahmasmi”

Divya Jyothi

Sanatana Dharma The Omnipresence of the Lord. There are a number of incarnations through which God has chosen to let us experience His divine pres‐ ence in some form and thereby protect us. The incar‐ nation of Lakshmi Narasimha is unique. The Sanatana

Page 5

sighting Sri Shankara’s lifeless body in a cave, the sol‐ diers of the kingdom set fire to it. At that very instant, Sri Adi Shankaracharya re‐entered His body. The body had already caught fire. Immediately, Sri Shan‐ karacharya prayed to Lord Lakshminarasimha. In‐ stantly, the gracious Lord relieved the body of its con‐ tact with fire and restored Sri Shankara’s body to its original form! Thus, did Lord Lakshmi Narasimha bless Sri Shankaracharya. In another incident, a person by name Ugrabhairava, raised his sword to behead Sri Shankaracharya (who was in deep meditation). At that very moment, Lord Narasimha entered into Padmapaada (Sri Shankara‐ charya’s disciple) and killed Ugrabhairava by tearing him apart with His sharp nails, just as He had done to Hiranyakashipu! Thus, in Sri Shankara’s life, he had the grace of Narasimha in a very special way. Sanatana Dharma shows how the Lord comes in different forms to protect his devotees. He is Omni‐ presence; once you call with devotion he appears be‐ fore you.

Dharma shows many such incarnations of God. God takes different forms in order to protect Dharma and erase Adharma. The purpose of this incarnation was to show the omnipresence of the Lord. Prahlada tried to convince his father about the Omnipresence of the lord but Hiranyakashipu could not comprehend the omnipresence of the Lord due to his ego. Therefore he asked his son, “You claim that your Lord Narayana is present everywhere. Is He present in this pillar?” Prah‐ lada answered, “He is here also.” Then when Hiranya‐ kashipu asked, “Then show Him to me” Prahlada an‐ swered, “What is there in my showing God? He Him‐ self gives us a vision of Him.” So when Hiranyakashipu attacked the pillar, the Lord manifested Himself in the form of Narasimha. Srimad Bhagavatam gives two rea‐ sons for the manifestation of Narasimha – to establish the omnipresence of the Lord and to demonstrate God’s will to make the words of His devotee come true. God is so compassionate towards His devotees that He assumed responsibility to establish the truth of Prah‐ lada’s words. Srimad Bhagavatam says that these are the reasons behind the incarnation of Narasimha. Therefore, meditating upon this incarnation is a means of securing our all‐round welfare and protecting our‐ selves from all crises. We can see the Sannidhya in the form of Narasimha in Sri Adi Shankaracharya story. Lord has showered His blessings on Sri Adi Shankara in various ways. When Sri Shankara was in the process of re‐entering His own body (after having enlivened the body of the King Am‐ aruka), the king’s ministers ordered that all dead bod‐ ies in the kingdom be cremated immediately (to pre‐ vent Sri Shankara from re‐entering his body). Upon

Divya Jyothi

Page 6

Panchadasi - Tatva Viveka From the Sathva guna aspect of all the five elements together, the inner instrument is formed. Depending of functional differences it exists in two ways. When the thoughts are in a state of doubt, it is called mind; while in a decisive state, it is called intellect. (20) The antahkaranam is of the nature of thoughts (vritti rupena). Due to the differences in the function of these verities, they are divided into two types: one is mind or manah, and the other is the intellect or the buddhi. Mind or Manah – The mind thrives on doubts or cogi‐ tations. The nature of the mind is to think deeply about something. Mind is like a mirror. When the Seer (witness/sakshi) sees the mirror and identifies with what it sees in the mirror, it forgets its true nature and confuses itself with the object seen in the mirror. The Seer of the mind can see itself when the mind is still. The mirror can be dirty or clean. A dirty mirror reflects a distorted image of the Seer, whereas a clean mirror reflects the true image of the Seer. A still and silent mind reflects the true image of the Self or the Seer. If you look at any religious or spiritual practice it is ultimately designed to calm and silence the mind. Only in the silent mind can the Seer see itself or its true nature. A man went from his village to a big city to make his fortune. After couple years later he returned to the village, which was very isolated from the world without any television or communication devices. This man returned with a big suitcase filled with gifts for his family. He kept the suitcase in the house, and went to the bathroom to freshen himself. His curious wife opened the suitcase and when she looked she found a woman there staring at her. This lady got very fright‐ ened and thought that her husband had brought home another woman from the city. She broke down and started crying, when her mother in law came and en‐ quired why she was crying, the wife explained that her husband had brought another woman from the city, who was in that suitcase. The old mother in law head‐ ed towards the suitcase and took a peek into the suit‐ case. She consoled her daughter‐in‐law and told her that her son had brought home an old woman from the city and that she need not worry. Then the father‐ in‐law came in and peeped into the suitcase and told the women that they were fools as there was an old man in the suitcase, who was brought as domestic help. Finally, the son arrived and showed his family the mirror that he had brought from the city. Nobody in the village had ever seen a mirror, and could not un‐ derstand that what they saw was their own reflection

in the mirror. Intellect or Buddhi – When the thoughts which are vacillating at the level of the mind reach a state of decision (right or wrong), that state is called buddhi. Sthitha Prajna – Intellect ‐ A person who has realized the Self is called ‘Sthitha Pragna’ – one whose mind and intellect are established in higher Consciousness, the Pragna, the awareness, is called Sthitha Pragna. The characteristics of such a person are beautifully described in Bhagavad Gita, Second Chapter Shloka 55onwards. Bhagavad Gita promises that by following path of the Yoga – the union, human being attains the state of Sthitha Pragna, of higher Consciousness, of higher awareness while he is alive, and attains the highest possible bliss and Self Realization. The Bhaga‐ vad Gita Shloka in Sankhya‐Yoga, Second Chapter, lists various characteristics of Sthitha Pragna. Let us look at one of the characteristics. “Dukheshu anudwignamanaha, sukheshu vigataspri‐ haha, Veetaragabhayakrodhaha, sthitideehi muniru‐ chyate” A person who has enlightened wisdom, who is Self‐ realized, whose wisdom is established in truth, is not affected by ups and downs, the joys and sorrows in life. He develops a total equanimity, while walking in the world, while being in the world. He doesn’t jump with excitement when something favourable happens, nor gets depressed when something unfavourable happens. He is not attracted or repulsed by the mate‐ rial nature. He is free from Bhaya – fear; he’s free from Krodha – anger. Such a person has a very tranquil mind. This is an ideal description of enlightenment presented in Bhagavad Gita. There are many charac‐ teristics of Sthitha Pragna in Bhagavad Gita from Shloka 55 onwards. To summarize the characteristics of Sthitha Pragna, you can take the example of the Lotus Flower. The Lotus symbolizes the enlighten‐ ment. The Lotus is born in mud, grows in water, flow‐ ers with sunlight. The Lotus is not affected; the Lotus is not touched by water. Lotus doesn’t have character‐ istics of mud, similarly, a Sthitha Pragna is born in this world of Prakriti. He’s in Samsara, life. He lives completely unaffected by the water, the turbulence of Samsara. He’s completely free from the turbulence. And his wisdom is flowered like a Lotus. Lotus flowers with the sunlight. Similarly, in Sthitha Pragna, the Pragna is wisdom, the awareness; his intellect has flowered with the light of the awareness –Pragna. He is like a Lotus – to be in the world but not be of it. Another example we can give, there’s a Jail. In the Jail,

Divya Jyothi

a thief is put in the locked Jail. The thief feels very rest‐ less, afraid when he is locked up in the Jail. But one day, the police inspector who is in charge of the jail walks into the jail. He sleeps there, as he has no place to stay on that particular day. What is the state of mind of the thief, who is locked up in the jail and what is the state of the mind of the police officer who is sleeping in the jail freely? If you can understand this, then you will understand the state of a liberated per‐ son’s mind. The thief is afraid, he’s bonded, and he’s put forcefully into the jail. Whereas the police officer knows he’s free, he sleeps peacefully in the jail on his own will, and walks out. Similarly, a Sthitha Pragna lives in the body, but he’s free from all the disturb‐ ances of life. His mind is equanimous. He maintains his equipoise – balance of mind, under all circumstanc‐ es. This is the ideal of a human being placed in front of us in Bhagavad. The Song of the Lord – Bhagavad Gita – calls us to attain the characteristics of a Sthitha Pragna, to become a Sthitha Pragna by following the path of Yoga, by following the path of Yoga Shashtra. So, the differences in the function of thoughts in a state of doubt, it is called mind; while in a decisive state, it is called intellect. So, the thoughts are divided into two types: one is mind or manah, and the other is the intellect or the buddhi.

Yoga of Detachment What does it mean to be detached? How do we know if we are detached? The theme of detachments comes up often in spiritual discussions. Yet, the true meaning of detachment seems to evade us every time. The reason is that it is an experience and not a concept that can be easily expressed or understood in words. Detachment is a natural transition and occurs on its own as we evolve spiritually, because only a Divine connection can help us imbibe detachment. Only then it becomes a part of our ‘being.’ Here is my humble attempt to put in words the ‘indescribable.’ At the material (or physical) level, many of us find it difficult to understand and apply this idea in our lives. Detachment seems a bit out of sync with our lives and not quite practical. How can we detach ourselves from our loved ones? How can we be detached when some‐ one makes us angry or when someone hurts us? This

Page 7

seems impossible, because when we understand the concept at the intellectual level, we understand it as not ‘having any emotions’ about something or ‘not caring’ for someone. On the contrary, detachment is just the opposite. At the material level, detachment is the opposite of attachment. The dictionary meaning—a state of being objective or aloof—cannot quite explain this concept from the spiritual perspective. When we live at the material level, we normally seek acceptance and our identity externally. At that level, it is impossible to get detached. We can only force our mind to think that we are detached, as reflected in terms we may use such as, ‘I don’t care’ or ‘it doesn’t bother me’ when we face situations which are beyond our control. But such terms essentially arise from the ego. That is why even though we might think we are not affected by such situations, we DO get affected and it brings along a lot of familiar emotional pain and behavior patterns. Let us take an example of detachment that relates to children in a family. That is sometimes the most diffi‐ cult one. Once we understand detachment at this lev‐ el, it will be easier to apply it to many other situations. Most parents wonder how they can get detached from their children when they love them and feel responsi‐ ble for them. We have to remember that our children have come through us and they have their own desti‐ nies. Detachment does not mean that we do not shower them with love, or we do not be responsible for their upbringing or look after them. It means that we stop controlling them because of our fears. It means we allow them to follow their dreams and sup‐ port and guide them and not impose our unfulfilled dreams on them. It means not imposing our fears on them. And let us be honest! Why do we need to con‐ trol them or want them to be replicas of our desires and ambitions? Is it to satisfy our ego? In fact when we detach, we are able to love them un‐ conditionally, and in that love there is no expectation. Unconditional love flows freely and is not suffocating. We allow them to follow their heart and support them in their endeavors—that is detachment. We allow them to follow their dreams and build on their strengths and skills with faith and unconditional love, guiding them but giving them space for creativity al‐ lowing them to choose without imposing our own agendas. That is true detachment. Conditional love, on the other hand, breeds expecta‐ tion and hence a dependency to fill a void in ourselves internally. You might express your love for your spouse more when he or she buys you expensive gifts.

Divya Jyothi

Soon you start expecting these gifts because you like them, and gradually you depend on them to feel com‐ plete and happy. Such happiness you will notice is only temporary every time. On the other hand, when we start living consciously, we are able to deal with our family, friends and situa‐ tions from the seat of unconditional love. Then detach‐ ment occurs naturally. The very feeling of joy and com‐ pletion of the void that we were looking for outside can now be found inside us. We are whole and com‐ plete. Only from that place, we can be truly detached. On another dimension attachment sometimes arises in response to external events that generate emotional responses. For example, in situations that are basically out of our control, such as a natural calamity or a trag‐ ic accident, many of us can get emotionally disturbed. If we detach ourselves from the emotional responses to such situations, we become observers of the play of life that is taking place. We begin to understand that we cannot help anyone—neither others nor ourselves—by participating emotionally in those negative events. In fact, when we participate emotionally in negative expe‐ riences and situations of others and the ones who are suffering, we add to the collective negative energy lev‐ els. This disempowers them and lowers their energy levels too. We can help only when we remain calm and composed and can deal with situations with equanimi‐ ty and poise that would enable us to support others. This can happen without emotional participation in their pain and that is when we help with detachment. You may well ask if the states of detachment and at‐ tachment in these situations can co‐exist or are mutu‐ ally exclusive. The truth is that we are born with our natural qualities of love, calm, peace, which are inher‐ ent part of us as natural qualities of our being. But as we start growing up we get lost in the do’s and don’ts and should and shouldn’t of the society, our elders and peers, etc. We forget our natural soul qualities and start looking for happiness outside. The more we look outside, the more we detach ourselves from our Divine connection. Hence, at the body, mind, and emotions level, when we stay attached to people or circumstanc‐ es, we invariably feel detached from our inner being. The irony here is the more we get attached and feel connected with the Divine within us, the less effort we need to detach from the material world. It happens on its own as what we were looking outside to feel com‐ plete is now actually overflowing with love. Detach‐ ment from external factors then occurs effortlessly. Once we remember that we are the soul and not the body, we also understand that the roles we play of a mother, brother, husband, child or worker are also those of the body—our personality. We get attached to them as they give us our identity. So when I say, ‘I am a

Page 8

teacher,’ if you think about it, actually that is not my natural identity or quality. It is my profession or achievement in this world. Yes, I can be happy at my achievements but they are not happiness in them‐ selves. The challenges of living a teacher’s life relate more to the role I are playing. Become aware of this and detachment becomes easier to understand. I am aware that I am a loving and peaceful soul and all else in my life are things I do or face as roles I have to ful‐ fill during my stay on earth. But I am not the roles, nor the relationships in themselves that can affect my basic inherent quality of joy and calm. We may say that we are detached and ‘accept’ people and situations the way they are. However, when we try to accept people and situations only from the mind, the acceptance remains only at the intellectual level and not necessarily at the energy level. When we are full of fears, worries and stresses the energy that we release to others and ourselves is still full of these qualities, and hence negative. Detachment in this sit‐ uation cannot happen. True detachment is not possi‐ ble from the mind, as the mind needs reasons where‐ as our ‘being’ needs no reason. It just knows. To conclude, only when the energy we release and radiate at the thought level is in sync with our behav‐ ior and attitude can we experience true detachment. When we live with our Divine connection, we accept and send the energy of unconditional love to people (yes, even the ones who hurt us) and to negative ex‐ periences. We experience a feeling of gratitude and total faith that whatever is happening is happening for our best. Then the outside stimuli do not affect our inner calm and peace. Detachment happens just naturally. This becomes a natural transition for a spir‐ itually aware person who is living ‘from his heart’ with unconditional love and joy. ‐ Jyothi Sondi www.lightingthelampwithin.com

Divya Jyothi

Shades of God How can compassion defined? The mind can never know compassion. It can understand an act of compas‐ sion but it can never know what compassion is. But still let me try to explain it, out of compassion (Laughs). God becomes easy to know and understand and also more importantly be appreciated when embodied. So the progress is from gross to subtle, from manifest to unmanifest, from saguna to nirguna. A living master, a Sadguru is God himself, liter‐ ally! Now what are the quali‐ ties of this enlightened being? He is compassionate, has un‐ conditional love, has the high‐ est wisdom and is ever peace‐ ful and blissful. In the below diagram ‘A’ is the enlightened master Sadguru, ‘B’ is you, I, Jiva. Position of A is constant, god is the eternal constant, what comes from him is ener‐ gy or grace which is also eter‐ nal. From Shiva (consciousness) comes Shakti (Grace), what comes from God is only one, because of the posi‐ tion of B it is seen and experienced differently. Let us see how. In the first figure the energy is moving diago‐ nally this is when B is in trouble, for any reason, dis‐ turbance of the mind. When we are in trouble and we see God above, meaning we are aware of our limita‐ tions and of his greatness and power, now in such a position when we receive energy(in any form, maybe job or money or our disease is cured) it is seen as com‐ passion. In compassion there is God who is compas‐ sionate and a weaker person who needs compassion. Guru is compassionate, when? When you need his compassion, when you are bound, when you are suffer‐ ing, but he is free he is liberated. Compassion is very very primary! It is eternally flowing to take care of all, to take care of evolution, whether it is acknowledged or not it is there. But what is it? What is compassion? It is known that Lord Buddha was very compassionate, what does that mean, it means great acts of compas‐ sion happened through him, compassion is known through action, you can’t say ‘I am compassionate’ and not act accordingly, no act of compassion means no compassion. But compassion is not action, the great actions maybe teaching or service etc. happen out of compassion but they are not compassion itself. Com‐ passion is God’s expression it’s his energy, his grace, what it is you cannot know but you can see, and when you see it you fall in the first figure where in you are positioned as B and you look up to God or Guru as A

Page 9

and you see your connection through compassion, you are feeling his energy as compassion. Now what is the difference between compassion and love? Well there is a difference in the diagram at least (laughs). Compassion is shown as diagonal energy flow whereas love is shown as horizontal flow. Again A is constant, God is the same, his grace is the same, but when B has evolved because of purification, because of recognizing compassion of the Guru then that is seen as love. In reality there is no difference, it is the same that is seen different. In love there is respect for the higher and oneself. In compassion you say, God is pure and

great I am impure, he saved me. In love you don’t talk about yourself, by now you have made it clear you are useless (Laughs). In love, great actions, service etc. con‐ tinue but there is more silence. Wisdom is when B is directly below A, meaning when you surrender to the Sadguru and become his shisya the energy flows vertically, jnana flows. Even this jnana you can see as coming out of guru’s compassion or you can say guru teaches out of love or you can say jnana comes from jnana. But the purpose of jnana is the fourth figure, full stop! Complete peace, deep silence, A and B are one. Here there is no labeling, all are one. Huh, well this is what a jnani would say, a Bhakta will not waste so much time (Laughs) he won’t draw dia‐ grams and segregate, no. if you ask him what is the difference between Compassion and Love he will say, God giving you a hand is compassion, God hugging you is Love, he is always holding you and hugging you. ‐ Atmajyothi Murali

METAMORPHOSIS COURSE The Light of the Self foundation has organized 7 month Metamorphosis course to bring the highest spiritual teachings of Sanatana Dhar‐ ma to genuine seekers in a systematic way and enabling us to lead a wholesome life free from all the conditioning belief systems. The course is structured around the 7 chakras in the hu‐ man body that deal with various aspects of our lives including desire, fear, karma and moksha. The classes are typically conducted once a month at Ananda Hall in Gandhi Ba‐ zaar. All are welcome. Three classes have been conducted so far on 27‐Oct‐2013, 11‐Jan‐2014 and 8‐Feb‐2014. Registration fees is Rs 200 per head.

Testimonials Venue Ananda Hall, Gandhi Bazaar Main Road, Above Bata Showroom, Basavanagudi, Bangalore

“The key benefit is the clarity of thought. To recall to “be present” The quality of my actions will definitely improve” “More awareness about Karma and how one should approach it. How I can make a difference to

For Registration Contact: 9980336086 / 9916583407 lightofself@gmail.com

those who are suffering” “Overcome the beliefs which were there because of certain social and family circles”

Dhrithrashtra said: Gathered on the holy plain of Kurukshetra, o Saùjaya, what did my sons and the sons of Pându do?"

"

Divya Jyothi

Page 13

Soundarya Lahari: Verse 8 at the top of the Meru � Sri Chakra. Srividya is Sri Lalitambika abiding in the Royal Srichakra, consist� ing of Bindu, Triangle. It is said that Srichakra is the body of Shiva and Shakti. She is the mother of Brahma (Vaageesha) and all the creations of Brahma. She is the Chethana Shakti of Shiva. She is Kamaakshi the sight of desire in Shiva for the Creation; she is the Universal Mother with ocean of Mercy, existing in Lord Shiva. The whole Universe is the body of Lord Shiva, and Devi is the power of the Universe in the form of Sri Vidya.

Avoiding of birth and death – External worship of Srichakra is described here सध ༠ञ स ध་ऎ य༇ स༠र ाŕ¤&#x;- पाञŕ¤&#x; -प रात ŕĽƒ ༇ ऎ ण ाༀप༇ नༀप་पाना त च तञऎ ण गच ŕĽƒ ༇ ༤ जाकञर༇ ऎ&च༇ परऎ जा-पय 'क नलयञ)भŕ¤œि त -ाञं ध यञŕ¤ƒ क तचन चऌञन ऌ-लचर ऎ ŕĽ? ༼8༼

Sudha�sindhor madhye sura�vitapi�vati parivrte Mani� dweepe nipo'pavana�vathi chintamani�grhe; Shivaakare manche Parama�Shiva�paryanka�nilayam Bhajanti tvam dhanyah katichana chid�ananda�laharim. Fortunate are the few who adore Thee, the Inundation of Bliss�Consciousness, as abiding mattress, that is Para� mashiva (the Supreme Shiva or Sadashiva) spread on a couch, which too is an aspect of Shiva, placed in a cham� ber of wish�yielding gems (chintamani), amidst a Nipa pleasure garden, in Manidvipa (Isle of Gems), which is situated in the Nectar�Ocean and fringed by rows of ce� lestial Kalkapa trees. I Salute to Srividya who exists in the Dot Triangle at the head of the complete Meru, who is the mother of Brahma and all other beings, who bestows power to Lord Shiva, who is Kamaakshi, the ocean of Mercy, who exists in the body of Lord Shiva, who is the divine Goddess of Kama� koti Peeta and is the Brahma Vidya. The Dot Triangle is

Sri means auspicious, Vidya means Knowledge. Which is the knowledge that is auspicious? It is the Knowledge of The Supreme Reality � The Brahma Vidya. Sri Vidya is the Brahma Vidya residing in the Kamakoti nilaya. The residing place of the ultimate desire is the top most part of the Meru, the Dot Tri� angle where Sri Vidya exists. She is the mother of Chit, means the mother of intellect, the divine God� dess. Sri Vidya is the Universal Mother in the form of Sri Lalitambike, one who Transcends all world she sports and hence she is called Lalita. Lalita also means who looks after her children with tenderness and hence she is Lalitambike. Sri Lalita Sahasranama begins with Srimata and ends with Sri Shiva Shakti ikya roopini Sri Lalitambika. Sri Lalitambika is the auspicious mother, the universal mother Srimata blessing her devotees with the auspicious knowledge Sri Vidya and liberates them from re�birth, and they are back to God head, the universal par� ents Sri Shiva Shakti ikya roopini Sri Lalitambika.

Divya Jyothi

Lalitha Sahasranama Nijaruna prabha poora majjath brahmanda mandala � She who makes the entire universe immerse in her red color which is like the sun in the dawn.

Page 14

The light of dawn reminds us the way for the highest goal of Moksha. Srimata who makes the entire uni� verse immerse in her red color which is like the sun in the dawn.

The ďŹ rst appearance of light in the sky before sunrise: the roseâ€?pink light of dawn. The beginning of a phenomâ€? enon or period of time, esp. one considered favorable: the dawn of Spiritual evolving. The ďŹ rst light of awareness in us is the light of knowledge. Light of knowledge is the way for permanent happiness or joy. This light of awareness is the dawn of spiritual evolving. This is the commitment to Moksha – liberation through the performance of Seless Service – Nishkama karma. The Universal mother Srimata reâ€? minds us the purpose of human life and the paths availaâ€? ble for human beings. Dharma, Artha, Kama and Mokâ€? sha are called purusharthas – basic motivation for life. Of these, Moksha or liberation is the highest purusharâ€? tha. Shri Krishna in Bhagavadita 8.24 and 8.25 speaks of two paths Uttarayana marga (the light of dawn) and Dakshinayana (the sunset or darkness) marga. These are also called path of Gods. Path of Light and Darkness: Light stands for knowledge. Light stands for wisdom. One who has the wisdom of the Inner Self (Atma) is on the path of Light. One who has ignorance of the Inner Self (Atma) is on the path of darkness. Thus the path of light and path of darkness stand for path of wisdom (jnana) and path of ignorance (ajnana). Soul which takes the path of light attains immortality. Such a soul does not take rebirth. Souls which take the path of darkness are reborn into phenomenal existence. The souls who are on the path of darkness are bound by law of karma. Uttarayana Marga speciďŹ es the path taken by departed souls after death. Those souls who have lived a path of seless service – nishkama karma take the path of Uttaâ€? radi Marga for liberation. While those people who are engaged in kamya karma – action with desires take the path of Dakshinayana marga – path of return/path of bondage.

Swetaswara Upanishad Swetaswara Upanishad Bhavadhare by Pujaneya Prabâ€? huji – 2nd Chapter 456 नतं 7़ञ9य सऎं जर रं :༠ऌ ि ;यञ ण ऎनसञ सं ना༇<यŕ¤ƒ =ञ>ऎ་थ༠प༇न @तर༇ त ा ाञन A་तञं स साञ ण भयञाचञ न ||༎|| So here the process of realizing the Supreme Reality, the Parabrahma is told. How do you realize the Paraâ€? brahma? He says, the Vidwamsa, Vidvamsa means a scholar, a knowledgeable person. A Vidvamsa has to maintain his body, has to sit in a posture so that his back is straight. His mind has to be taken inwards. His sense organs have to be taken inwards and in this proâ€? cess, the terrible ocean of Samsara, the terrible ocean of existence has to be crossed with a boat called Brahman, the Supreme Reality. Vidvamsa, means a knowledgeable one. There are many people who are knowledgeable in Vedas and Upanishads. They can speak for hours together on Veâ€? das and Upanishads. Just by being a knowledgeable person, that person need not be a realized person. So it is like, a person who has Realized may not know Vedas and Upanishads and a person who knows Vedas and Upanishads need not necessarily be a Realized person. There is scholar trying to cross a river in a boat. So there was a conversation between this Scholar and the boatman. The Scholar asked, “Have you studied Veâ€? das?â€? The boat man replied, “No Sir. I don’t know what Vedas mean.â€? Then the Scholar asked, “Have you studâ€?

Divya Jyothi

ied the Vyakarana (Grammar)?” The boat man replied, “No sir.” The Scholar said, “Then half you life is gone wasted. Do you know a little bit of poetry?” The boat man replied, “No, I don’t know.” The Scholar said, “Then three ‐fourth of your life is gone wasted.” Then suddenly there was a huge storm and the boatman asked, “Sir, do you know swimming?” The Scholar said, “No.” The Boat man said, “Then your full life is gone” and he jumps into water and swims across. So in Samsara, the world is actually terrifying. You may not know, you may not say so, but deep inside, we are troubled because of the world, be‐ cause of the surroundings and the environment. Always there is a deep rooted fear inside. The fear is existential, in the sense that it is not what you have learnt. An animal which is born knows what the fear is, because if there is no fear, it cannot survive. Fear is not learnt, it is existen‐ tial, and it came as a part and parcel of you. There are four aspects which have come with you by birth. First one is Bhaya, fear; it is part and parcel of you. Nobody teaches you fear. The fear for life is there in every living being. It is not taught in school nor is it because of the society. A child who is born has fear and it will start crying when the mother is not around. Next is Aahara, the food. Every child who is born knows that it has to take food. It opens the mouth and mother starts feeding. It can be human mother or animal mother. Nobody has to learn how to take food. Next is Nidra, sleep. Sleep is also existential, nobody has to teach you. All living beings after sunset they go into sleep. Then comes Mithuna, sex, the procreation which is not taught in any school. It is also existential. So the fear is existen‐ tial in nature. Everyone is afraid deep inside. All your life you are trying to cover that fear by some mask. The poli‐ tician wants more and more power and it is not for the sake of power, but because of the deep rooted fear inside. A mother wants the child, but not for the sake of child, but because of the deep rooted fear. A person may want money because of the deep rooted fear. This fear is exis‐ tential in nature, you cannot remove it. We are born with that. Existential fear can go only when the root of the existence is looked at. The root of existence is ignorance. Ignorance because of forgetting that I am the Pure Self which is the root of existence. So when you forget your true nature and identify with the Body, Mind and the Intellect, sometimes with the husband, wife, job or any other identity, that is when the fear sets in or fear contin‐ ues. So you have to cross the ocean by Dhyana (meditation) and for whom it is told? It was for

Page 15

Vidvamsa. But already the person knows about the spirituality, he has lot of theoretical knowledgeable. So it is said the Theoretical Knowledge is not suffi‐ cient. Everybody has the knowledge that God is eve‐ rywhere Ask anybody and they say ‘God is every‐ where.’ It is so easy to answer, but that is concept. Between the concept and the reality there is a big gap and that gap is what causes you the sorrow. The concept should be reality. We have to realize our own true nature as the Supreme Truth, Paramatma. And when you do that, the ocean of Samsara, the world, the turbulences of the world will no longer affect you. You will have to catch hold of the Su‐ preme Reality, the Brahman to cross over the ocean. So the process of Realization or Enlightenment is through Shravana, Manana and Nidhidhyasa. Shara‐ va means you have to listen to the Highest truths. Highest truths are in Upanishads, Bhagavad Gita and in Brahma Sutras. Listen to the truths. Manana means to contemplate, to understand if the truths are really so, is it applicable to my life. Then Nidhidhyasa, which means to meditate. The process of meditation is to sit, take the mind inwards and merge the mind with the Supreme Reality, the Para‐ brahma. This is process of liberation, freedom. Next shloka continued.

Mind - The Blissful sheath

Prabhuji’s article on 'Mind ‐ The Blissful sheath' in Bodhivruksha Newspaper (Times of India Group) can be read on the following link: http://www.bodhivrukshaepaper.com/ Details.aspx?id=839&boxid=16194746

Divya Jyothi

Page 16

Patanjali Yoga Sutras

and sleeps for long represents qualities of Tamo guna.

Gunas and purity Chapter 2 Sutra 41 (2.41) 12th October, 2012

One feels calm and peaceful in the presence of a spiritually evolved individual as the Sattva guna radiates from the evolved and puriďŹ ed spiritual being and brings peace to others. Sattva guna is the quality that leads to Enlightenment. All spiritual practices are for cultivation of Sattva guna and dropâ€? ping Rajo guna and Tamo guna. The intellect, under the inuence of Sattva guna has the ability to disâ€? criminate clearly. When the same intellect is under the inuence of Tamo guna or Rajo guna it is under delusion. Tamo guna gives a covering; under the cover of Tamo guna one forgets one’s inner nature or Self and identiďŹ es with the nonâ€?Self. Once identiďŹ ed with the nonâ€?Self, one becomes hyperactive which is representation of Rajo guna. Tamo guna covers or hides, this is called Avarana. Rajo guna projects and it is called Vikshepa.

My humble pranams to all Atmajyothis, the Divine Lights of the Self. Today we are going to contemplate on the eect of cultivating Shaucha, establishing in Shaucha, of growing from impurity into purity as explained in Patanjali Yoga Sutra 2.41. सDाज༠धŕ¤ƒ सŕĽŒऎन7यŕĽˆŕ¤•ञGय༇ि ;यŕ¤œयञ-ऎऌज न य་Hय-ाञ न च ༼༪༧༼ Sattvaâ€?Ĺ›uddhihisaumanasyaâ€?ikÄ gryâ€?endriyajayaâ€? Ä tmadarĹ›ana yogyatvÄ ni ca ||41|| Perfection of purity leads to contentment, one pointed focus, clarity of senses and capability of seeing the Self or Self Realization. As discussed earlier about the two asâ€? pects â€? ‘doing’ and ‘being’, this Sutra too will be discussed with these two perspectives. Let us now discuss contentment as a practice. As one grows into purity, Sattva shuddhi happens whereby the person naturally becomes imbued with higher qualities of material nature called Sattva. There are three qualities of nature, Sattva, Rajas and Tamas. Rajas means activity, a person dominated with Rajas guna is acâ€? tive; Tamas means dullness, inertia and destructive tenâ€? dency. A person with Sattva guna is calm, serene, happy, and peaceful and also has the same eect on othâ€? ers. Sattva has the quality of knowingness, knowledge, happiness. By practicing purity, mind becomes imbued with pure qualities called Sattva. The qualities of Sattva, Rajas, and Tamas are represented by the mythological characters, Ravana, Kumbhakarna and Vibheeshana, the three demonic brothers. Vibheeshana is calm, serene, silent and peaceful; his mind constantly contemplates about Lord Rama, the higher consciousness even though he was born in a deâ€? monic family. Whereas Ravana is a tenâ€?headed monster â€? ten heads represent his ďŹ ve sense organs and ďŹ ve organs of action, he is hyperactive, has conquered many parts of the world, chased away Divine forces and kidnapped Mother Sita, Lord Rama’s wife. Kumbhakarna eats a lot

Intellect under the inuence of Tamo guna and Rajo guna is deluded. It is like a person who has drunk alcohol and wants to ďŹ nd the way home. He knocks the door of a house which he thinks is his own and a lady opens the door, but he cannot recognize her. He runs away from that place. Then he meets a taxi driver who promises to take him to his own house. The driver is also drunk. Both of them go round and round in the city till morning and by the time it is morning, the eect of alcohol wears out. Then they can clearly see and the person is able to go to his own house. Just as an alcoholic forgets his own house, wife, own nature under the inuence of alcoâ€? hol, similarly one forgets his own Divine nature unâ€? der the inuence of Tamo guna. Likewise, under the inuence of Rajo guna one is forced to act, to perâ€? form actions constantly, similar to the taxi driver and his fellow passenger driving around the city aimâ€? lessly in a confused state. Sattvaâ€?Ĺ›uddhihi saumanasyaâ€?ikÄ gryâ€?endriyajayaâ€? Ä tmadarĹ›ana yogyatvÄ ni ca Contentment, peace and one pointed focus of mind dawn under the inuence of Sattva guna. Hundreds of thoughts run in our mind when we are not aware and we identify and get entangled with those thoughts and this thought chain goes on and on.

Divya Jyothi

One thought leads to other and then to another and we drift away. A person who is full of Sattva guna doesn’t get carried away by the thought chain. He is able to look at thoughts objectively and choose thoughts required for his progress. While one under the influence of Tamo guna and Rajo guna, gets carried away with the thoughts. For example, a person woke up late in the morning. In‐ stead of being up at 7:00 am he woke up at 7:30am. He started thinking, “What if I reach office late today? My boss will fire me and if I am thrown out, I will not have money, I will have to face lot of problems, how to handle those problems?” At that time his wife comes and gives him a cup of tea. As he was already worked up, he shout‐ ed at his wife. She got anxious and spilt tea on him. He grew angry and in that mood he went to the bathroom to shave and cut his face. He drove rashly on the road to office and met with an accident and ended up in a hospi‐ tal. One thought leads to another and so on. This is un‐ conscious way of living and it happens when people are mostly under the influence of Rajo guna and Tamo guna and less of Sattva guna. A person who develops Shaucha or purity through spir‐ itual practices, Atma Darshana Yoga, meditation, peace, will be filled with Sattva guna. That is the purpose of spir‐ itual practices, to increase the Sattva guna in one, then there is happiness, one pointed focus of the mind and such a mind can gain mastery over sense organs. Other‐ wise mind runs hither and thither, unable to focus, and is practically a slave of sense organs. Under Sattva guna, one is able to judge what is required, and the mind can travel inwards, go back to its source. Mind has to be freed from the mundane activities of attending to the world, of taking care of the body and focus entirely on inner con‐ sciousness for realizing the Self and that can happen by the practice of Shaucha.

Page 17

LADS ‐ Chapter 3 Short lived happiness is not worth crying for Shloka2. 11 Sri-Bhagavanuvaca Asocyananvasocastvam Prajnavadamscabhasase Gatasunagatasumsca Nanusocan’ti panditah The Blessed Lord said: You grieve for those who should not be grieved for; yet you spell words of wisdom. Those who are wise grieve neither for the living nor the dead. Kishan was enjoying his Christmas holidays with his younger sister Chetana. New Year was fast approach‐ ing and Chetana was very excited as her uncle had promised her a New Year gift. Chetana used to look up the calendar and count days for New Year every day since Christmas. Only two days were left now for New Year and the gift to arrive. While Kishan and Chetana were playing, their father received a phone call. Kishan observed the worried look on his father’s face while he was talking on the phone. He waited for his father to hang up and asked him, “Dad, you look worried, is everything fine?” His father said, “It was your uncle on the phone Kishan, he has meet with an accident and is admit‐ ted in the hospital. The doctors are treating his inju‐ ries. He needs help, we must go there now.” On hearing this, both Kishan and Chetana felt sad. Kishan went to get their dad’s car keys so that they could start immediately, while Chetana began to weep. Kishan said, “Don’t cry Chetana, uncle will be fine, doctors are treating him and he will heal soon.” Wiping tears off her face; Chetana said, “There are only two days left for New Year, because of the acci‐ dent I don’t think I will get any gift from uncle. I have been waiting for it since the day he told me, I want the gift, I have told all my friends about it. They will now make fun of me if I don’t show them the gift.” Kishan was shocked. He said, “Oh God! Chetana,

Divya Jyothi

Page 18

first pray for uncle to get well soon, the gift is not more important than him.” Chetana was not happy with what he said, she turned to her dad now and asked, “Dad, can I ask uncle about the gift when we meet him in the hospital now?” Their Dad said, “Both of you get into the car soon, we’ll talk on our way to the hospital, we can’t be late, uncle needs help there.” They all got into the car and left from home. He then said, “Chetana, you are a darling. You are always appreciated by everyone for being nice and caring. I am surprised that you are crying for a gift and not for your Uncle who is wounded in an accident. You are crying for something he wanted to give you and not for him. Isn’t uncle’s love and affection for you more important and valuable than the gift?” Chetana did not seem to understand, she looked at her dad expecting him to say more about it. Her dad said, “Alright, let me explain it to you with an example then. While in the battlefield of Kurukshetra, Arjuna was feeling sad and crying that all the Kauravas and other relatives who were on the other side would die in the battle. At that time, Lord Krishna told Arjuna that it was wrong for him to worry about his relatives dying in the battlefield as they were the people who were against truth and justice. Truth and justice are permanent and more important and valuable. Arjuna was giving more importance to his relatives than to truth and justice. Today, you are making a similar mistake by giving more importance to the gift and to what your friends might say when you don’t get it than your un‐ cle and his love and affection for you. Gifts, things that others say to you will all change, will come and go, they are temporary but uncle’s love for you does not change that way.” Chetana looked out of the window now and thought about it for a while and said, “Dad, Kishu, I am sorry. I under‐ stand now that the gift is not worth crying for. It is temporary compared to uncle and his love for me. As you said it is less important and less valuable, it can make me happy only for a short time, many such gifts will come and go, uncle is dearer to me, his love and affection is more valuable to me.” “What do you want to tell your uncle when you meet him now in the hospital?” asked her Dad. “Get well soon uncle!” she said.

Jagad Hitaya Cha Atmajyothi Murali is a 3D Artist from Bangalore India. His life gained a new purpose when he met Shri Narasimha Prabhu (fondly called as Sadguru Prabhuji by his students) a few years ago. He was inspired and transformed by the spiritual teachings that he received from Prabhuji. For the past few years Murali has dedicated his time to various service activities. His main focus being teach‐ ing children The Bhagavad Gita and Upanishads. He has empowered and trans‐ formed many children by teaching them spiritual truths through stories, games, drama and animation. In 2013 Murali authored a book called 'Kishan and the song of Krishna' which had 108 stories on 108 shlokas of the Bhagavad Gita. Mu‐ rali started the LADS (Little Atmajyothis Dharmakshetra Sangha) initiative in 2011 under the guidance of Prabhuji. LADS offers a structured periodic course to children where classes are conducted every week. Apart from imparting spiritual education to children Murali also gives discourses on The Bhagavad Gita at vari‐ ous places in Bangalore. 'I have one word to say, Master. Surrender to your Mas‐ ter, Master your mind, Master what you do' ‐ Atmajyothi Murali Contact: Kishan.krishna.jb@gmail.com Facebook: https://www.facebook.com/kishan.krishna.jb Book: https://www.smashwords.com/books/view/383418 Youtube: http://www.youtube.com/channel/UCA‐mKNc_IUZeea98JU9TCnw

Zen Koans A Letter to a Dying Man Bassui wrote the following letter to one of his dis‐ ciples who was about to die: "The essence of your mind is not born, so it will never die. It is not an existence, which is perisha‐ ble. It is not an emptiness, which is a mere void. It has neither color nor form. It enjoys no pleas‐ ures and suffers no pains. "I know you are very ill. Like a good Zen student, you are facing that sickness squarely. You may not know exactly who is suffering, but question yourself: What is the essence of this mind? Think only of this. You will need no more. Covet noth‐ ing. Your end which is endless is as a snowflake dissolving in the pure air."

Your Light May Go Out

A student of Tendai, a philosophical school of Buddhism, came to the Zen abode of Gasan as a pupil. When he was departing a few years later, Gasan warned him: "Studying the truth speculatively is useful as a way of collecting preaching material. But remember that unless you meditate constantly your light of truth may go out."

Source: http://www.ashidakim.com/zenkoans/zenindex.html

Divya Jyothi On the Web All editions of Divya Jyothi can be downloaded from the following links http://atmajyothi�satsang.org/html/downloads_ezine.html http://issuu.com/atmajyothisubbu/docs

Contribute Divya Jyothi invites Atmajyothis to contribute articles before 10th of every month. Contributions to be sent to xsubbu@gmail.com or gayatri.kadiyala@gmail.com

www.atmajyothi�satsang.org www.lightofself.org atmajyothi.satsang@gmail.com

Turn static files into dynamic content formats.

Create a flipbook
Issuu converts static files into: digital portfolios, online yearbooks, online catalogs, digital photo albums and more. Sign up and create your flipbook.