Divya Jyothi - Jan 2013 by Atmajyothi Subbu

INSIDE THIS ISSUE:

Divya Jyothi

Prabhuji Speaks

Talk on Bhagavad Gita

Makara Sankranti

Sharing the Enlightened Wisdom

Panchadasi Tatva Viveka

I S S U E 1 3

Talks on Patanjali yoga sutra

Swetaswara Upanishad Bhavadhare

Homage to Guruji

Sanatana Dharma

Bhagavad Gita - Kanna-

Sakshibhavada Adhbhutagalu

Divya Jyothi Anniversary Celebration 24 Reality in Forty Verses

Talk on Ramana Maharishi

Mundaka Upanishad Chapter 4

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Sri Dattatreya

Paramahamsa Yogananda

Lalitha Sahasranama

Wisdom of Allama Prabhu

Yogasana

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From the editor’s desk

Hari Om, Wish you a very happy and prosperous 2013. Celebrating a jnani’s birthday is a bit like celebrating April Fool’s day, but all the same we get an excuse to revel in his presence or in his teachings. In this month we’re celebrating Ramana Jayanthi which fell on 30-Dec-2012. Besides a coupe of articles on Ramana’s teachings, we also have featured selected quotes from Guru Vachaka Kovai a collection of Ramana Maharishi’s sayings compiled by his disciple Muruganar. We’re also celebrating the festival of Makara Sankranti. In the Page 3 section we have included some snaps from Gita Jayanthi 2012 and the recent satsang at Kundapur. Also, Divya Jyothi is an year old today. So thank you for all your contributions and do continue to write in and also give your valuable feedback. Happy reading !! — In Guruseva

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Prabhuji Speaks - Aham Brahmasmi “Aham Brahmasmi - I am the Supreme Reality” Dear Atmajyothis, “Aham Brahmasmi – I am the Supreme Reality “ is the Mahavakya – great sentence given for contemplation by Upanishads. Let us contemplate on the meaning of Mahavakya. “Aham” in the above sentence refers to the I amness experienced 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

There is awareness of I am-ness but wrong deﬁnition of I am-ness as “I am Body, I am mind, I am Intellect”

Atmajyothi – Spiritual Sadhak

Correct intellectual understanding that “I am not body, mind or intellect. I am pure spirit – Naanu nanembudu naanalla…”

Atmajyothi – Realized Soul

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 Realization.

Brahmajyothi - Brah- Realization that “I am – I am”. I alone exist. Non – duality. There is none other majnani 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 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. I am pure awareness. I experience oneness with the existence. I am the witness – sakshi. Temporary state till Samadhi lasts

Savikalpa Samadhi (diﬀerentiated super conscious absorption) -Turiya Nirvikalpa Samadhi (nondiﬀerentiated super conscious absorption) - Turiya Sahaja Samadhi – Jnani – Enlightened one. Turiyatita

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Experience of I am-ness

Deep Sleep (Sushupti)

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I alone exist. I am – I am. There is no subject-object. Temporary state till Samadhi lasts. I am – I am. I alone exist. All are in me and I am in all. Natural state of no mind.

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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”

This Light [i.e., these verses] of the Guru’s Teachings, which destroys the base nature of mind – ‘I’ and ‘mine’ – shines as Self, illuminating our hearts, whenever we long with increasing despair for Grace.

Talk on Bhagavad Gita My respectful Pranams to all Atmajyothis. Today we are going to contemplate on the message of Bhagavad Gita. As we discussed earlier, Bhagavad Gita is Brahma Vidya - the knowledge of reality. Bhagavad Gita is Yoga Shashtra - the knowledge which helps us to realize the highest reality. Let us understand what is Brahma Vidya. Brahma Vidya is knowledge of the reality of this universe. Everybody - all scientists, are trying to understand the laws of the nature of the universe - laws which govern the nature of the universe. What we consider as matter, is nothing but atoms and molecules. Atoms and molecules is nothing but energy. And energy appears as matter, when there is an observer. The observer affects the behavior of light. These are all some of the understandings of science - especially quantum physics. The science searches for the objective truth, whereas the Brahma Vidya goes deeper into consciousness to find out the inner truth, the subjective element. Looks into subjective element and tries to discover the truth. The Rishis, the spiritual scientists, discovered a fundamental truth. That fundamental truth is called Omkara. They said - the OM describes the essential reality, the reality of universe. That's why it is called Om-Tat-Sat. Om is a pointer, Om is the reality. Brahma Vidya is expression of Omkara. The reality in un-manifested form is called Para-Brahma. The Para-Brahma is the foundation, sub-stratum of the whole universe. The essential reality has un-manifested form and manifested form. Manifested form of ParaBrahma is called Brahman. These are also called Nirguna-Brahma and Saguna-Brahma. Saguna is a manifested form - the universe which manifests the energies of the Lord, Brahman. Nirguna is a transcendental nature of the reality which is beyond the manifested world. So reality is of two types - one is manifested and other is unmanifested. One is eminent, and other is transcendent. Omkara, in its essential form, represents this whole spectrum of reality. If you look at Om, the Om is a very sacred sound. Irrespective of all religions - the Om is considered as the sacred sound in all the religions of the world. Om is pronounced differently depending on the culture. But Om itself is sacred for Hindus, Sikhs, Jains, Buddhists. It is pronounced as Amen in Christianity and Ameen in Islam. When you pronounce Om, you pronounce Aa-u-ma - A-kar, U-kar, Ma-kar, and that merges into silence. The Omkara represents the manifested universe - A-kar, U-kar, Ma-kar and the un-manifested universe through silence. The Om is the sacred sound which describes the highest reality called Para-Brahma and Brahma - Saguna Brahma and Nirguna Brahma. That's why Om-Tat-Sat. If you look at three sounds in Omkara - Aa, U, Ma - these are three primary sounds. When you pronounce them, there's no need for the tongue. All other alphabets require usage of the tongue. These are like three primary colors of a television screen - red, green and blue. Nowadays you can get a television set which gives millions and millions of color combinations in high resolution, but all these color combinations are formed by only three colors. They are called primary colors. Similarly, all the sounds of the universe, all the names in universe, are composed with three primary sounds - Aa, U, Ma. Our tongue mixes these sounds in different proportions. If you have to produce Ka, it is the combination of three primary sounds - Aa, U, Ma - and tongue mixes them in proper proportions. It is similar to color combinations produced by a television set by mixing three primary colors. In other words, every object, every name, every sound in the universe is a representation of these three primary sounds - Aa, U, Ma. What is universe? It is nothing but a name given to a form. A name is a sound. The primary sound is Aa, U, Ma. So everything in the universe is designated by Omkara. The manifested form of the universe, the manifested energy of the lord, is

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called Saguna-Brahma. And Omkara represents the Saguna-Brahma. The silence beyond the Omkara represents Nirguna-Brahma, un-manifested form, the transcendental form of the lord.

The Eternal One graciously took the form of Guru [Ramana] and lovingly claimed me – who was a victim to the delusion ‘I am the body’ – as His own, reforming me with the sense ‘I am not this filthy inert body’. May my head rest beneath the Feet of the Benign, Gracious, Silent Guru.

So the Bhagavad Gita is an explanation of Om-Tat-Sat, Om - which represents the highest reality. Bhagavad Gita is also Yoga Shashtra, it is not about highest reality, it is about you and me. It is about Arjunas of the world. What is I? What is Me? And how is Me related to Higher Reality? This is called Yoga-Shashtra. Yoga means union - to become one, a join. What are we trying to join? There is something in me which is not changing - unchanged. I go through different states of consciousness - waking, dreaming, deep sleep - but still I remain unchanged. That's because there is something in me which doesn't change - is constant. That's Atma. And there's something in me which keeps on changing. When I say Me, I say I am a man, I am a woman or I am handsome, I am young, etc. That Me associates with so many attributes of me - like body, mind and intellect. And this is called Ego. So if you look at me, myself - I have a Me which is changing, that is called Ego. Supporting the changing, there is something unchanging - that is called the self, Atma. Yoga is merging of this changing, Ego aspect with the Atma, the unchanging aspect, and unchanging aspect with the Paramatma, the lord. Bhagavad Gita, say, is a Yoga Shashtra, it is a song of the lord, it is a call of the lord - to realize our inner nature and experience the union with the lord. The joining or becoming one of Jivatma and Paramatama - that's called Yoga Shashtra. All of us are a part of the divinity of Paramatma. And deep inside, all of us are one. Bhagavad Gita's is of oneness, of unity - amongst the perception, what you have, of diversity. Deep inside, all of us, all human beings, all animals, all living and non-living beings, are one - they come from the one source. And this understanding, this experience of oneness frees us from the mental disturbances, mental turmoil which we go through in the world where we encounter diversity, conflict. The mind becomes deeply silent. We experience deepest tranquility, become from turmoil, turbulence of the world. Bhagavad Gita brings this message essentially. It essentially is a communication to Arjuna by Shri Krishna. And not just a communication to Arjuna by Shri Krishna, it is a communication to myself, yourself, who represents Arjuna and Lord Krishna who represents the Paramatma, the inner self. The message of Bhagavad Gita is union, Yoga Shashtra. Experience the oneness with reality. Bhagavad Gita is Brahma Vidya because it is an explanation of the primordial sound, the sacred sound - Omkara, Om-Tat-Sat. By imbibing the message of Bhagavad Gita , by understanding the message of Bhagavad Gita , by applying the message of Bhagavad Gita in our life, we become free from all the turmoil and attend liberation from the mental disturbances, the conflicts which arises because of our interactions in the world. We attain a deep peace and bliss. Bhagavad Gita being essential message of Upanishads, it elaborates on the message of Upanishads - Tat-Tvam-Asi, You are that. Tvam is me. Tvam is Arjuna, who is a representative for us. Tvam is you. Whatever you think you are. The ego, the Atman. Tat is the Paramatman, the highest reality. Asi is the union, oneness of these two. The first 6 chapters of Bhagavad Gita deals with Tvam. It gives an explanation of Me, explanation of You. Next 6 chapters of Bhagavad Gita gives an explanation of the Tat, the highest principle, the Brahman, the Para-Brahman. Asi describes the union, the oneness. The essential message of Bhagavad Gita is Tat-Tvam-Asi. That you are. That thou art. You are one with the highest, divine principle. It is a call, it is a song of the lord. It is a message of the lord. It is a call of the lord, calling us back - back to the source. Back to where we belong. The Paramatma The union of Paramatma , Jivatma and Ego. To experience the oneness of this whole creation, to experience the oneness with the lord. This is what Bhagavad Gita is all about. — Contributed by Atmajyothi Vaishali

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Makara Sankaranti Talk by Sadguru Prabhuji on 13-Jan-2013.

The perfect Jnana-Guru [Ramana] ably and precisely presents the right meaning in many contradictory statements, and passes apt judgment over various discussions, revealing the One Supreme Truth that lies in harmony among them all. May my head rest beneath his Feet.

Tomorrow is Makara Sankramana means the day when Sun moves northwards. Till now it is winter time Sun is appearing to be moving in the southern direction. Makara Sankramana time Sun appears to be moving towards northern direction. With this movement of the Sun, summer will start and climate gets hotter. One year is divided into two periods by our ancient rishis – Uttarayana Kaala – northern movement of the Sun and Dakshinayana Kaala - is southern movement of the Sun. During Uttarayana period it is said that Devatas wake up. The celestial sphere stars, planets and whatever you see are called as Devatas. During the southward movement of the Sun or Dakshinayana kaala it is supposed to be the night time for the Devatas which is their sleeping time and northern movement is considered as day time of the Devatas. One year of human beings consisting of 365 days is one day and one night or 24 hours for Devatas. So 180+ days of southward movement is night time and 180 days of northward movement is day time for the Devatas. This is done to bring in the concept of individual and the cosmos. Individual is your own body and cosmos is the world. So now why they have relation is that “Yat Brahmande tat pindande”, whatever is there in the individual is there in the Universe and vice versa. Relationship is like a seed and a tree. The seed contains everything in the tree in a microscopic form, similarly an individual contains everything in the Universe in the microscopic form. So the five elements pancha bhutas, pancha tanmatras, manas, buddhi and atma what is there in the individual is also there in the Universe as five elements. In the individual the support is atma whereas in the Cosmos the support is Brahma or Consciousness. So because individual and Universe are similar, if you realize God in you, you have realized God in the Universe. You don’t have to go and realize god outside, if you realize the Consciousness in you, you have realized the Consciousness in the Universe because they are one and the same individual is microcosmic and Universe is macrocosmic. The individual and the Universe are the same. So at the Universal level there is a day and night and at the individual level there is a day and night. This is the concept of Uttarayana Kala and Dakshinayana Kala. The day of the Devatas - the northward movement of the Sun, is supposed to be auspicious for the people who leave their body or die during the northward movement of the Sun or Uttarayana Kaala. That is why, Bhishma waited till Uttarayana kaala to leave the body. The idea is that the Cosmic consciousness or Universal consciousness facilitates the soul’s journey towards the higher level loka called Brahma Loka. The soul can move to a higher level planetary system called Brahma Loka if the person dies during Uttarayana Kaala. If a person dies in Dakshinayana Kaala, the soul moves to ancestral world or Pitru Loka and takes birth again. There is no higher level loka but repeated cycle of birth and death on the earth. This is at the Cosmic level. This is called as Devayana and Pitruyana. Devayana is the path of the light or path of the Divine and Pitruyana is the path of Ancestors. Uttarayana Kaala is called Devayana and Dakshinayana Kaala is called Pitruyana. Devayana is considered auspicious for death and any spiritual practices. Dakshinayana Kaala is just completed, at the end of which we celebrated Vaikuntha Ekadashi and Gita Jayanti. Dakshinayana kaala at the individual level is called the path of darkness. A human being can be on the path of light or path of darkness. Path of light is more and more Jnana or wisdom, path of enlightenment and path of God realization. Just like there is Uttarayana and Dakshinayana at the Cosmic level, there is Uttarayana and Dakshinayana at the individual level also, which is called path of light and path of darkness. Path of darkness is nothing but when a person is engaged in Kaamya karma or desire oriented actions or selfish actions which will accumulate paapa and punya which in turn will take a person to pitrus or swargaloka where he can enjoy fruits

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of his actions and come back to earth. If a person has performed dharmic, good actions or punya, he will still go to swarga loka where he can enjoy fruits of his actions and come back. This is the path of darkness or pitrayana On the other hand there is a path of light or Uttarayana for an individual, which is the path of selﬂess service or nishkaama karma, path of wisdom which is called Jnana marga and Bhakti marga or devotional service, this is called as Uttarayana marga. Now the people who die in the Uttarayana at the individual or at the Cosmic level, they go to higher planetary system. So Uttarayana at the individual level is the path of Jnana or path of devotion or Bhakti, but the individual has not realized the self and does not have Atmajnana, he is still on the path of selfrealization. So what happens to him when he dies, he goes to higher planetary system called Brahma Loka where he spends the rest of his life, which is very long till the age of Brahma and then when the Universe dissolves he will get liberated. This is the concept for Uttarayana marga, whereas in Dakshinayana marga, a person will go through repeated cycles of birth and death.

Self, which is one’s own true nature, is the substratum of all happiness in this and in other worlds. Therefore, to be firmly established in Self, unshaken by thoughts concerning the various other paths [Karmas, Yogas etc.,] which will lead only to the pleasures of this and of other worlds, is the fruit of this work.

Other than these two margas, there is another aspect for a Jnani or self-realized person. He is a Jivanmukta when the body is there. There is no question of death, he has become one with Universal Consciousness or Jivatma has become one with Paramatma, for a Jivanmukta. At the time of death, nothing significant will happen for a Jivanmukta, he will drop the body nothing else will happen. Whereas for other people, the mind is taken to a higher planetary system -Uttarayana marga or lower planetary system – Dakshinayana marga. This is the concept of Uttarayana and Dakshinayana. That is why in temples there is light called Makara Velaku or light of Makara Sankranti is shown. This light is to say that there is a path of light and follow this path of light. This is not the outer path of light, but the inner path of light. Because in ancient times they always told inner things with respect to outer things, because inner things cannot be explained so outer things were taken as examples. So outer Uttarayana and Dakshinayana was explained with respect to inner Uttarayana and Dakshinayana. Inner Uttarayana there is path of light, you follow the path of light and that is why the Makara Velaku is shown. If you remember, there are 18 steps to the Sabari Malai Ayyappa temple. Mahabharata has 18 parvas, Bhagavad Gita has 18 chapters, so this 18 represents multiple of 9. Nine is a perpetual number that which repeats and is infinite. What is it that repeats? The pancha bhutas, pancha koshas, pancha karmendriyas and panch jnanendriyas, manas, buddhi and ahamkara, these together forms 18 which is a perpetual cycle. Now when you go beyond these 18 steps in the Sabarimalai temple, it is written Tat Twam Asi – That You Are. You realize that you are. What is it that you are? The Jivatma is the same as Paramatama. That union you have to experience, and how do you experience that union, by realizing that I am not the body, I am not the mind, I am not the intellect, Naanu naan embuddu naan alla, ee deha mana buddhi naan alla, sachindanand atma shiva naanu naane, deep realization when you experience the union with the Supreme Consciousness, that is Tat Twam Asi. So this is the overall concept of Makara Sankranti. On Makara sankranti we give Yellu or white sesame seeds – which represents good karma. Sesame seeds represent karma in our culture. That is why when a person dies, we give black sesame which represents bad karma is dropped. White sesame represents good karma, black sesame represents bad karma. Sugar dolls represent each of us who are made up of sugar which is sweetness and that sweetness is bliss. All of us are made up of bliss That bliss we have to experience with that we start Makara Sankranti during Uttarayana Kaala. After 7 days comes Ratha saptami festival is celebrated. Ratha has to move. Ratha which is the body mind and intellect, cart or the divine vehicle has to move in the process of spiritual sadhana, work for enlightenment, this is actually Uttarayana kaala or path of light, path of enlightenment or path of liberation. If you cannot get final liberation still it does not matter, you will go to higher level lokas. If you get liberated, you will become Jivanmukta. Farmers decorate cattle, it is the time to prepare for the next season. New season starts over again, rainy season starts and they have to sow new crop. Bullock carts are decorated to pay them respect for the past season and get ready for the upcoming cycle of seasons. Then there is kite flying on Sankranthi day. What is this kite? Kite

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In response to the great and befitting penance [tapas] performed by the ocean-girdled Mother Earth, the nameless and formless Supreme Brahman Itself took the glorious name and form of Sri Ramana Sadguru. May those spotlessly pure Feet – SatChit [ExistenceConsciousness] – be in our hearts.

soars high up in the sky. What is it that flies very high? Ego, human ambitions and desires fly high up in the sky just like a kite. There was an artist – Van Gogh, in Europe who was considered mad as his paintings depicted very abnormal phenomenon – trees up in the sky and sun and moon would be below the trees on the earth. How is that possible? So people thought that he was insane and mad. His paintings were very strange. He was also eccentric, so he was put into a mental asylum. In the mental asylum he would draw paintings on the wall. All his paintings would be very strange and abnormal. When asked about the explanation of trees up in the sky, Van Gogh said that earth has the ambition to touch the sky, so earth’s ambition is fulfilled by the trees touching the sky. Earth’s desire to meet the sky is expressed through the trees in his paintings. People thought Van Gogh was made when he was actually an enlightened person at that time. People did not know about enlightenment. Now each of Van Gogh’s paintings are sold for millions of dollars, but he was imprisoned for his insanity when he was alive. He was always thinking of enlightenment – thoughts of plants growing and touching the sky etc. Human beings always have desires, and that is represented by the kite. It soars high up in the sky. Everyone has a desire to become great, greater and greatest. Is there anyone who does not have the desire to become great and successful? Become big, rich, powerful? That desire is represented by kite. Kite represents the human ambitions. Why do human beings have ambitions? Please tell me. Human beings feel that I am the body, mind and intellect. But deep inside Atma knows that I am not the body, I am not the mind and I am not the intellect. Deep inside there is a limitation imposed on the Self in the form of body, mind and intellect. What is the limitation? Limitation in terms of space and time. There are two types of limitations because the body will die or perish but Atma knows that I am unlimited. Deep inside you are not ready to accept any limitations, but physically you are feeling the limitation. Do you understand the contradiction? Let us say that someone is imprisoned in a jail. The person knows that he can be free, but the prison becomes a limitation. Similarly for the Self, this body and mind becomes a limitation. But Self knows I am unlimited, infinite, bliss. Self knows that my nature is Bliss. Deep inside we have a feeling that my nature is infinity, are you clear? So now, you don’t know how to get that because you are already born by the body. So you try to get that from the outside. You try to get in terms of money, power, name and fame. Are you clear, do you understand what I am saying? That ambition is represented by kite. So human beings have great ambition to grow and grow. What ambition can be greater than to become God? So I have to become God, Shiva or Paramatma. That is not wrong, in fact that is the reality. But your body, mind and intellect is giving an illusion of bondage. So human ambitions goes in two ways – To grow in the outer world, to fulfill the inner feeling that I am limited or To grow inwards and drop the feeling that I am limited and understanding that I am one with Paramatma. Jivatma and Paramatma is one. I am nothing but God, I am one with the Parabrahma So both are represented by kite-flying. The kite you fly or ambition has a limitation, it is attached to a string and cannot fly beyond the length of the string. In the outer world, there is a limitation because you have a body and mind. Whatever success, money, name or fame you achieve there is somebody better than you. You cannot be infinite. So then you have to cut the string. You are free, liberated!! The string attached to the kite is bondage, when you cut it you get liberated. In the inner world you become free from bondage, you become liberated. — Contributed by Atmajyothi Prema

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Panchadasi - Tatva Viveka Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji.... '' O Sadgurudeva ! Some see Gurudeva ( the Truth ) as a Wonder! Some others speak of Gurudeva similarly as Wonder ! some others hear about Gurudeva as a Wonder ! some others even after hearing , seeing , speaking of Gurudeva do not understand that Gurudeva is 'The Ultimate Reality'. O Gurudeva ! O Pujaneya ! please bless me to merge in Gurudeva's Lotus Feet.''

Self, that pure Brahman which is Itself the Mono -syllable, shining as the heart

* 5 '' What about deep sleep state ? It is same truth in deep sleep state : For a person awakened from deep sleep , the ignorance of deep sleep is known in the form of memory. This memory is that of the object ( ignorance ) experienced during deep sleep. Therefore , the consciousness alone illumined the ignorance in deep sleep.'' Commentary : What is the ignorance in deep sleep state ? Ignorance is the absence of knowledge. Absence of knowledge is experienced and is stored in memory. This memory or the experience of ignorance is illumined by the Consciousness which is in unmanifest form in deep sleep state.

of all beings and things, is the excellent and sweet benediction to this Collection of the Guruâ&#x20AC;&#x2122;s Sayings, which removes the delusion of ignorant ones.

In deep sleep the objects are stored in memory and one can experience the absence of knowledge when one comes out of deep sleep. One can remember the ignorance of deep sleep state. The objects in dream state disappears when one wakes up , the objects in the waking state disappears when one goes to sleep , but the objects in deep sleep get stored in memory which one experiences only when one comes out of deep sleep state. The objects appear and disappear in waking and dream state , but the objects get stored in deep sleep state which can be experienced when the Consciousness illuminates the objects stored . In deep sleep state , one can never experience anything. Absence of everything in the deep sleep state can be experienced when the Consciousness illuminates when one comes out of deep sleep state. So , The Consciousness illuminates the experiences of the waking state , the dream state and the absence of everything in the deep sleep state. The experiences may be diďŹ&#x20AC;erent in waking and dream state and nothing can be experienced in deep sleep state , but , the Consciousness is the Same in all the three state , making one experience in waking state ; making one to feel that he is experiencing in dream state , and deep silence in deep sleep state and experience the memory of deep sleep when one comes out of deep sleep state. The Consciousness is just witnessing in all the three states. Shirasa Namisuva , Gurudeva Pada sevaki.

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Patanjali Yoga Sutra - Talks 3,4 Talk on Ahimsa, October 11, 2012 My humble Pranams to all Atmajyothis, the divine selves, lights of the self. Today, we shall contemplate on one of the moral precepts of Patanjali Yoga Sutra called Ahimsa, Non-violence. Ahimsa represents one of the highest and core principles of yoga and human life. Violence can happen through actions, speech, thoughts or deeds. We can be violent to others, to nature, to animals and to ourselves. The cultivation of Ahimsa, non-violence as one of the qualities is a very important principle of yoga. Let us understand the eﬀect of cultivation of non violence.

The experience of our own Existence, which is the Supreme Reality, Jnana Itself, shines as the Mystic Silence and is the True Self behind the fictitious first person ‘I’. May that Absolute Supreme Self, [known

Ahimsa prathishthaya tat sannidhau ‘All kinds of hostilities cease in the presence of one who is completely established in non-violence.’ Let us now understand this Sutra in further detail. Bhagawan Buddha, the great enlightened teacher was a symbol of peace and compassion. These qualities radiated from Buddha all around. One day, he was walking through a forest and many people told him not to go through the forest any further as Angulimala, a murderer lived there ahead. Angulimala, they said, had killed many people who travelled through the forest and cut their thumb, and wore a garland of thumbs around his neck. Angulimala had killed nine hundred and ninety nine people. People were afraid to walk through that forest. Buddha smiled at those people who cautioned him about Angulimala and continued to walk further into the forest. As Buddha walked deeper into the forest, all of a sudden, a heavily built man came there and stood in front of him with a sword in hand and garland of thumbs around his neck. Anyone other than Buddha would have been terriﬁed at that site, but Buddha was not disturbed as he was established in peace and non-violence. The fact that Buddha remained peaceful even on seeing him with a sword and garland of thumbs took Angulimala by surprise. He asked Buddha, “Are you not afraid of me?” Buddha replied, “Why should I be afraid of you?” Angulimala said, “I have killed many people and people are scared of me. I am very powerful.” Buddha smiled gently and replied, “Indeed, you are very powerful. Can you give life to any dead being or can you give life to this piece of wood?” and showed him a dry piece of wood. That very moment, Angulimala realized that the power to give life is much greater than the power to kill. Buddha’s peace transformed Angulimala. He dropped violence became Buddha’s disciple and in due course he attained enlightenment. This was the power of peace that Buddha radiated and the power of non-violence that Buddha practiced. This Sutra says that all kinds of hostilities cease in the presence of one, who is established in non violence. Now the question ‘How can one get established in non violence?’ arises. The true meaning of non violence is peace. When one enters into deep mediation with a thought of peace, he gets progressively established in peace and non-violence. Non-violence and peace begin to radiate from such a person and all kinds of hostilities cease in the presence of such a person.

as] the Feet, be upon our heads.

Mahatma Gandhi practiced non- violence. He taught non-violence to Indians, non-violence as a means of freedom struggle. The mighty British empire, with all the powerful arms and money had to bow down to non-violent agitation launched by Mahatma Gandhi. Non violence is a great strength. Bringing peace unto oneself and others is what non-violence is about. It can be practiced in life by first becoming aware and then contemplating about the type of violence which one is creating, either physical or psychological to oneself or others. Violence is being inflicted on animals, plants, friends and family through physical and verbal actions. One should become aware of these and consciously start living the principle of Ahimsa, non-violence. In today’s world, violence is being inflicted to animals for beauty care, food, medicine or sheer fun and joy. We as individuals can practice non violence, reduce violence against animals; at least not participate in such acts. Destruction of environment is violence against nature. We can contribute towards preservation of environment. We hurt people by our words, it is possible for us to become aware of our speech and not hurt people by our words. Sometimes we hurt ourselves by wrong thought process; this can be stopped too by becoming aware.

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For those who turn within, the perfect asset is the Grace of Guru, whose true form is the sleep-

Ahimsa is important for yoga practitioners as it is also governed by ‘The law of karma’. Whenever we inflict violence on others in some form, law of karma ensures that its result comes back to us sooner or later. There will be violence or turmoil in our life in some way. By practicing non violence or Ahimsa we are making our mind peaceful and ensuring that the bad karma does not affect us. For this, most importantly, we should know how to be established in non-violence. One must go into deep meditation with thoughts of peace. When one enters into deep mediation such thoughts, one gets established in peace and non-violence. The thought one has before entering into deep meditation get magnified and manifest as one enters into a field of pure cosmic awareness during deep meditation. This is also the reason why we chant the following as we come out meditation: ‘Let there be peace throughout the Universe, Let all living beings on land, in forest, sea, and sky have peace.’ When one chants thus, peace n love radiate throughout the universe and that is the principle of non-violence, Ahimsa. All hostilities will drop in such a person’s presence. Remember, it is said that, one who lives by sword dies by the sword. One who lives in Ahimsa and non violence dies in peace. This is the teaching of this Yoga Sutra.

less- sleep [Turiya]; it is

Talk on Yama – 12 Oct 2012

the sweet Fruit

My humble Pranams to all Atmajyothis, the divine selves, lights of the self. Today, let us contemplate about Yama, ‘to do’ practices, prescribed by Patanjali Maharshi. Yama is a set of principles that are to be imbibed into our life, the moral practices that were prescribed by Patanjali Maharshi. They are Ahimsa - non violence, Sathya – truthfulness, Astheya – non-stealing, Aparigraha – non possessiveness and Brahmacharya – moderation in sexual indulgence. These are the ﬁve practices prescribed by Patanjali Maharshi which are collectively known as Yama.

whose juice is the supremely pure Bliss that creates in the aspirant an everincreasing taste, free from aversion, and It is the beautiful Lamp which, without need of kindling, leads one to the Heart.

The Yamas have to be understood from two different viewpoints. From one point of view, the Yamas, namely Ahimsa – non violence, Sathya - truthfulness, Astheya – non stealing, Aparigraha – non possessiveness and Brahmacharya - which is celibacy or moderation in sexual indulgence; are understood as a set of principles and practices which are to be imbibed and implemented in one’s life. This understanding is from the point of view of one who is practicing Yoga. The practitioner should be aware of Yamas and practice to implement them in life. From the other point of view, as one gets progressively established in higher consciousness, the Yamas begin to manifest in him naturally. Yoga, as we have said earlier, yogascha chitta vritti nirodaha, and tatha drushtuh swarupe avasthanam, is a process of making the mind silent and getting established progressively in one’s own true nature. As one practices Yoga, one gets progressively established in one’s true nature and as this happens, all these five Yamas which Patanjali speaks of begin to manifest. As one gets progressively established in higher consciousness, in one’s own true nature, one is also naturally and simultaneously getting established in Ahimsa nonviolence, Sathya truthfulness, Astheya non-stealing, Aparigraha non-possessiveness and Brahmacharya moving into Brahman and moderation in sexual indulgence as these Yamas are but various aspects of one’s own true nature, one’s own inner nature, the higher consciousness. This is the gradual progression into Higher Consciousness as one evolves through meditation and spiritual practices. As one’s mind goes back again and again to the real self, one evolves as a human being. These are the five manifestations of evolution of a human being into Higher Consciousness. Ahimsa, Sathya, Astheya, Aparigraha and Brahmacharya, these five Yamas, from one point of view are looked at as practices in life, which is true, but these become the natural characteristics of a Yogi practicing Ashtanga Yoga. One touches the inner Consciousness; one’s real Self again and again as one practices yoga and as this happens repeatedly, one gets established

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in the inner true self and the divine qualities, the Yamas manifest in the Yogi. While, Yamas are the natural characteristics of a Yogi, these have to be practiced by a Sadhaka, have to be brought into life consciously. The signs of being established in yoga are - Ahimsa, Sathya, Astheya, Aparigraha and Brahmacharya. Yamas are the indicators or guidelines to evaluate oneself with respect to evolution into higher consciousness.

My Master Sri Ramana has taken possession of me, destroying the miseries

Swetaswara Upanishad Bhavadhare By Pujaneya Prabhuji, 27-Sep-2012

caused by my inattention to

ह र : ॐ | ॄ वा दनो वद त -

Self; His beauty

कं कारणं ॄ कत : ःम जाता

is His Oneness

जीवामा केन वच संूित!ा :

with Jnana and

अ द#!ता : केन सुखेतरे षु

His True Form

वता'महे ॄ #वदो (यवःथां || १ ॥

lies beyond both attachment and detachment. His Feet are the perfect example of all precepts of the Truth.

There is a satsang going on , there are many sadhakas , they are called Brahmavadis , they ask a question to the realized sage , the rules or orders which give happiness and unhappiness. Please tell us , they request the Brahmajnani. So, you have to understand two terms here. Brahmavadis and Brahmajnanis. Brahmavadis is a sadhaka , someone who is contemplating on supreme reality is called Brahmavadis. The one who has realized Brahman is called Brahmajnanis. The question is asked by seekers , to the one who has realized Brahman. This is the 1st sloka. We have to understand different levels of realization. These are called jnana bhumika. The people of different levels of realization are not in the same class. Like somebody is in primary , somebody is in middle school , somebody is in high school , somebody in college and somebody may have been graduated. Like that , the people who are seeking Truth are also in different levels. They are called jnana bhumika , means different grounds or levels of realization. 1st is called Shubehcha - means the primary level , Means He has a desire for his upliftment. He/she has a desire for enlightenment. Somebody who has a deep desire for liberation and enlightenment is called Shubecha. So, not all the people have desire for Liberation. People have no understanding about liberation , and neither they have desire for liberation. But some people get desire for liberation and these people are called Shubecha. They start looking for a way , they go to satsang , they go to Guru , they go to spiritual master. This is second category , means they are enquiring now , where can I get the Truth ? So , these people are called Vicharana. They enquire & enquire and they get into Tanumanasa stage. Tanumanasa means - Tanu means body , Manas means mind. The body and the mind deeply gets involved in Brahmajnana. They go to a thicker state called Tanumanasa.

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As cause alone is seen as its effect, and since Con[Brahman], which is the cause, is as clearly true as an amalaka fruit on one’s palm, this vast universe, its effect, which is described in the scriptures as mere names and forms, may true.

So, Shubecha , Vicharana and Tanumanasa. These are the three preliminary stages. 1. Shubecha - the desire for liberation. 2. Vicharana - Enquiry , where can I get realization , go to satsang , go to the master , go to the temple , read books. 3. Tanumanasa - They want to focus , they get deeply involved in Atmajnana and some of them realize Brahman and they are called Brahmavith. Brahmavith is the fourth stage of Sadhana. So, beyond Brahmavith means greater than Brahmavith there is called Brahmavith vara , beyond Brahmavith vara there is Brahmavith varenya , and Brahmavith varishta. There are 4 types of people in Brahmajnanis. There are three types of sadhakas spiritual aspirants and four types of Brahmajnanis. Sadhakas are Shubecha , Vicharana and Tanumanasa , and the realized souls the great souls who have realized Brahman are of four types. Brahmavith , Brahmavith vara , Brahmavith varenya and Brahmavith varishta. All the for types of jnanis are knowers of Brahman. There is no diﬀerence in realization But , there is a diﬀerence in the behavior of a jnani which are not real , they are appearances.

sciousness

also be called

Brahmavith lives like everybody in the world , nobody can understand or know that this person is a jnani. Brahmavith vara gets detached from the world , getting himself isolated. Brahmavith varenya - it will be difficult for him to do any meaningful work to sustain himself , because he becomes so detached , he is in the state called padartha bhavana , means he doesn't see or the intuition of objects in the world , like he can see a mirage as a mirage. He sees the illusion of the world as illusion. Brahmavith varishta - there is no awareness of the body , they are like children , somebody must force feed them. There was an ajja in Puttur. He used to meditate , when he used to meditate , he was not aware of his body. He used to sit and meditate in a cave. That time a Muslim boy saw this ajja and he used to force feed him every day. Same thing happened to Mata Amrutanandamayi , she was loosing to the ecstasy of devotion to Krishna. That time one eagle used to come and feed her a fish. One cow used to come and feed her the milk. See, what happens in the stage , is that Brahmavarishta jnani is like a child. He completely surrenders his ego for universal consciousness , than the universe takes care of his body. So , these are the three stages of a sadhaka and four stages of a jnanis. Don't think that these four jnanis are greater than one another , but in sadhaka they are greater than one another. There are difference is sadhakas , primary school , middle and high school but in jnani they are all the same. They are all passed out graduates. You can see the difference from outside but internal there is no difference. It is like this, somebody completed doctorate degree , one doctorate becomes a teacher , another doctorate goes for a business , and another doctorate says , all these are nonsense and buys agricultural land and does agriculture. So , you cannot say one is better than another , all are qualified doctorates , but there behavior is different. All the four jnanis are same internally but externally there behavior is different. That comes because of the Prarabdha karma. There accumulated impressions of the body. Some jnanis become teachers because of the Prarabdha karma. The accumulated impressions. Say there are two problems , I have eye problem and I have stomach problem. Now a days doctors chase the patients , eye doctor say go stomach doctor and stomach doctor will say go to eye doctor. But this is olden days story where the same doctor is specialist in all the subjects. Now a days doctors are very specialized.

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When viewed from the standpoint of the eter-

There are two things in our life , Atmajnana and sharia poshane. The body and the self realization. The body is created by the universe , Ishvara - universe. Whatever the experience the body has to go through , the body will go through. This is called destiny. For example - washing machine is manufactured , can a washing machine do any other job than washing cloths ? Can it clean the floor ? No. Similarly each human being body is designed for certain experience and that body can get that experience only. You may say , I did this , I did that. Whatever you say you are doing is the experience you are getting from the body. This is destiny. Whatever your mind says , your body will go through that experiences and this is called destiny. Then there is self realization Atmajnana. For the body , whatever effort you put ,will go through the same experiences. But for Atmajnana , you will have choice for self realization. For that you must put effort , we have two columns , two problems , one is body and other is jnana - survival and self realization. And the medicine we apply is wrong. God said at the time of creation , that the body will be taken care of and you try for self realization. But you take care of the body and self realization you leave it to God.

nally selfexistent Cause, even the three, seven or twentyone worlds will appear to be real. But when one

Zen Koans The thief left it behind, the moon at the window

sees only the names and forms of the world as real, then even Brahman, their cause, will appear to be absolutely nonexistent or void [sunya].

Now it reveals its hidden side and now the other—thus it falls, an autumn leaf

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Swetaswara Upanishad Bhavadhare Kannada Transcrip on of talk given by Prabhuji on 27-Sep-2012

Fear not on seeing this empty world, which

హ : ఓం । బ హ ా ెూౕ వదం ం ారణం బ హ కుత: స ా ా । ౕ ామ ెౕన క"చ సంప %ా& : వ ా'మ(ె బ హ )*ెూౕ వ+వ,ా&- ।।

appears as a dream in the

ఒందు సత/ంగ న1ెయు 3తు3 , అ67 బహళ ,ాధకరు ఇద;రు , అవ<ెల7 బ హ ా గళ> . బ హ ా గళ> బ హ న బ@ెA చBె' Cాడువవరు ,

sleep of Self for-

బ హ న బ@ెA Eంత ె Cాడువవరు బ హ ా గళ> . అవరు ాFGయనుF ఒందు ప HెFౕ ెౕళ> ా3<ె . సుఖ (ాగు దుఃఖ ెూడువ Gయమగళ>

getfulness. This imaginary and bondage-

KావLదు ఎందు నమ@ె దయ)టుO Pసువవ<ాQ ఎందు .

GౕవL ఎరడు )ధవనుF అథ' CాS ెూళT Uెౕకు , ఒందు బ హ ా గళ> (ాగు బ హ VాGగళ> . బ హ ా గళ> ,ాధకరు , మహత" ాద సత+ద బ@ెA Eంత ె Cాడు 3రువ ,ాధక బ హ ా . బ హ ననుF అథ ా మహత" ాద సత+వనుF అ తవరు బ హ VాGగళ> . ఇదర బ@ెA

causing world-

ప HెFయనుF ,ాధకరు బ హ ాGగళనుF ెౕళ> ా3<ె . ఇదు Wదల HెX7ౕక .

picture, [projected on

ావL అ )న ))ధ హంతగళనుF అథ'CాS ెూళTUెౕకు . ఇదనుF Vాన భూZక ఎందు (ెౕళ[ాQ*ె . ))ధ హంతద67 ఇరువ ,ాధకరు

the

ఒం*ెౕ Hె ౕ\య67 ఇరువL ల7 , ెలవరు ]ా థZక ద ె' , ెలవరు మధ+మ , ెలవరు ఉనFత , ెలవరు ]ౌ డ Hా[ె , ెలవరు పద)ౕదరరు ఆQరలు ,ాధ+ . ఇ*ె తరహ సత+వనుF అ యువ ప యతFద67 ఇరువ జనరు ))ధ హంతద67 ఇరువరు , అవరనF Vాన

background] of

భూZక ఎందు , ))ధ హంతద67 ఇరువ ,ాధకరు ఎందు (ెౕళ[ాQ*ె.

the dark, dense mind, will not

Wదల ెయ హంత శుcెౕచd - ]ా తZక హంత . తనF67 శుభ ఆగUెౕకు అ ెూFౕ ఇBెeయనుF (ెూం దవను . తన67 ము 3 Uెౕకు అ ెూFౕ శుభ

stand in the

ఇBెeయనుF (ెూం దవను శుcెౕచd . అవను\అవళ> Vా ెూౕదయ (ెూందUెౕకు అ ెూFౕ ౕవ ె ఇరువవరనుF శుcెౕచd ఎందు క<ెయువవరు . ,ాCాన+ ాQ ఎల7 గు ము 3య బ@ెA ఆస 3యు ఇరువL ల7 అథ ా అథ'వL ఆగువL ల7 , ఆద<ెౕ , ెలవరు ముక3<ాగUెౕకు అ ెూFౕ ఇBెg

light of Su-

(ెూందువరు , అవరనుF శుcెౕచd ఎందు క<ెయువరు .

preme Knowledge, Sat -Chit-Ananda.

శుcెచg (ెూం రువవరు ము 3@ాQ Cాగ'వనుF హుడుకువరు , సత/ంగగP@ె (ెూౕగు ా3<ె , గురు)న బP@ె (ెూౕగువరు , ాFGయ బP (ెూౕగువరు , ఇదు ఎరడ ెయ హంత . అవరు ఎ67 తమ@ె సత+వనుF అ యలు ,ాధ+ ఎందు )Bారhె Cాడువరు , ఇవరనుF )Bారణ ఎందు (ెౕళ>వరు .

)Bారhా ా గళ> )Bారhె CాS CాS తనుCాన,ా హంతవనుF తలపLవరు . తనుCాన,ా అంద<ె - తను ఎంద<ె *ెౕహ , Cాన,ా ఎంద<ె మనసు/ . *ెౕహ (ాగు మనసు/ ఎరడు @ాడ ాQ బ హ ాFనద67 త67ౕన ాగుత3*ె . అవరు ఉనFత ాద తనుCాన,ా i& @ె తలపL ా3<ె . మనసు/ మతు3 *ెౕహ భగవంతన )Bారద67 ముళ>గుత3*ె .

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16 ఈ మూరూ ఆరంభద హంతగళ> - శుcెౕచd ఎంద<ె ము 3@ె ఇBెe ; )Bారణ ఎంద<ె ము 3@ె Cాగ' ; తనుCాన,ా ఎంద<ె *ెౕహ (ాగు మనసు/ ఎరడు బ హ Vానద67 6ౕన ాగువLదు . ెలవరు ఆత VానవనుF ప1ెదు ,బ హ ననుF అ తు బ హ )l ఎందు క<ెయలmడువరు . బ హ )l ,ాధ ెయ ాలకn ెౕ హంత . బ హ )l Qంత ZQ[ాదు బ హ )l వర , బ హ )l వర Qంత ZQ[ాదు బ హ )l వ<ెౕణ+ం (ాగు బ హ )l వ షp .

బ హ VాGగళ> ాలుn )ధ (ాగు ,ాధకరు మూరు )ధ . ,ాధకరు - శుcెౕచd ; )Bారణ ; తనుCాన,ా . బ హ VాGగళ> - బ హ )l ; బ హ )l వర ; బ హ )l వ<ెౕణ+ం ; బ హ )l వ షp . ాలకుn జన బ హ VాGగళ> బ హ ననుF అ తవ<ెౕ . అ )న67 Kావ వ+ ా+స)ల7 ఆద<ె అవర నడవP ెయ67 వ+ ా+స ఇరుత3*ె . అవరుగళ నడవP ె ఒందు ెూౕ ెqౕ )నః అ*ెౕ సత+వల7 . బ హ )l - ఎల7ర తరహ ,ాCాన+ జనరం ె ప పంచద67 ఇరువరు , Kా గూ ఇవరు VాG ఎందు Pయలు అథ ా అథ'CాS ెూళTలు ,ాద+)ల7 .

O aspirants who hide yourselves away fearing

బ హ )l వర - ప పంచద67 ఆస 3 కZ ఆగుత3*ె , అవరు ప ె+ౕక ాQ ఇరు ా3<ె . బ హ )l వ<ెౕణ+ - అవరు ప పంచ ంద ఎషుO ఆస 3 కrెదు ెూళ>T ా3<ె ఎంద<ె , అవరు ౕవ ెూౕ]ాయ ెn Uెౕ ాదు Cాడలు ,ాద+ ాగువL ల7 , అవరు ప*ాథ' cావద i& య67 ఇరు ా3<ె అంద<ె అవ @ె ప పంచ Zథ+ అ ెూFౕ cావ సmషO ాQరుత3*ె . ప పంచద CాqయనుF CాqౕKా@ె ెూౕడు ా3<ె .

this world, nothing such as a

బ హ )l వ షp - అవ @ె శ ౕరద అనుభవ ఇరువL ల7 . అవరు మకnళ> తరహ , Kా<ాదరు అ)@ె బలవంత ాQ GFసUెౕకు .

world exists!

పLతూ3రు అ67 ఒబs అజt ఎందు ఇద;రు , అవరు uా+న Cాడు 3ద;రు , uా+న Cాడు ాగ అవ @ె శ ౕరద vౕ[ె Vాన)ర6ల7 , అవరు ఒందు గు(ెయ67 కుPతు uా+న Cాడు 3ద;రు . ఆగ అ67 ఒబs ముసు[ా న హుడుగ ఈ అజtననుF ెూౕS అవ @ె బలవంత ాQ GFసు 3ద; . ఇ*ె తరహ

Fearing this

Cా ా అము ానందమwౕగు ఆగు 3తు3 . అవరు x ౕ కృషzన భ 3య67 *ెౕహద అ వనుF కrెదు ెూళ>T 3దర ; ు . ఆ సమయద67 ఒందు హదు; ఒందు

false world

ZౕననుF తందు అవర Uాw@ె {డు 3తు3 . ఒందు హసు అవర Uాw@ె (ాలనుF క<ెయు 3తు3 . ఈ i& య67 బ హ )l వ షp ఒందు మగు)న

which appears to

(ా@ె , అవరు ప|ణ' ాQ అవర అహం ారవనుF పరCాత న67 అప'hె CాS శరhాQ*ా;<ె . ఆగ ప కృ అవరనుF ెూౕS ెూళ>Tత3*ె .

exist, is like

ఇదు ,ాధకర మూరూ హంతగళ> (ాగు VాGగళ ాలకుn హంతగళ> . ఈ ాలుn VాGగళ> ఒబs Qంత ఒబsరు మహత"రల7 , ఎల7రు ఒం*ెౕ . ఆద<ె

fearing the false

,ాధకర67 ఒబs Qంత ఒబsరు మహత"రు . ,ాధకర67 వ+ ా+స)*ె , ]ా తZక , మధ+మ , ]ౌ డ ఎందు ఆద<ె VాGగళ> ఎల7రూ సమ . ఎల7రూ

snake which appears in a rope.

ెౕగ'1ె (ెూం రువ పద)ౕదరరు. (ెూర ెూౕట ెn వ+ ా+స కండరూ ఒళగ1ె ఎల7రూ ఒం*ెౕ . అదు (ెౕ@ె అంద<ె ; ఈగ అతు+చd పద) (ెూం దవరు ఒబsరు ఉ]ాuా+యరు ఆద<ె , ఒబsరు వ+వ(ార Cాడు ా3<ె . ఒబsరు ఇ*ెల7 ఒందు అథ')ల7దు; ఎందు (ెౕP జZౕననుF ెూండు ెూండు వ+వ,ాయ Cాడు ా3 ె . (ా@ాQ ఒబs Qంత ఒబsరు ఉత3మ ఎందు (ెౕళలు ఆగువL ల7 , ఎల7రూ అతు+చg పద)ౕదర<ె , ఆద<ె అవర నడవP ెయ67 వ+ ా+స)రుత3*ె . అంతరంగద67 ఎల7రూ ఒం*ెౕ ఆదరు (ెూర నడవP ెయ67 వ+ ా+స)రుత3*ె . ఇదు ]ా రబ} కమ'ద ఫల , *ెౕహద67 ఒటుOగూSద సం,ాnరగళ> . ెలవL VాGగళ> అవర ఒటుOగూSద ]ా రబ; కమ'ద సం,ాnరగPంద ఉ]ాuా+యరు ఆగు ా3<ె . ఈగ ఎరడు ెూంద<ె ఇ*ె ఎందు ెూrె Tౕణ . నన@ె కణుz ెూౕవL ఇ*ె , ఉదర Uెౕ ెను ఇ*ె . ఈQన ాలద ైద+రు <ెూౕQగళనF ఓSసు ా3<ె . క\zన ైద+రు (ెూ ెOయ ైద+ర హ 3ర (ెూౕగలు (ెౕళ> ా3<ె , (ెూ ెOయ ైద+రు క\zన ైద+ర హ 3ర (ెూౕగలు (ెౕళ> ా3<ె . ఆద<ె ఇదు ం న ాలద క ె , ఆగ ఒం*ెౕ ైద+రు ఎల7దరలూ7 త <ాQద;రు . ఇ*ె తరహ నమ ౕవనదలూ7 ఎరడు ముఖ+ అంశగళ> ఇ*ె , ఒందు ఆత Vాన (ాగు ఎరడ ెయదు శ ౕర ౕషhె . *ెౕహ (ాగు ఆత Vాన .

శ ౕర ౕషhె - *ెౕహవL )శ" ంద శృ O ఆQదు; . *ెౕహవL Kావ Kావ అనుభవగP@ె ఒళ@ాగUెౕ ెూౕ ఆగుత3*ె . ఇదనF ) ఎందు (ెౕళ[ాQ*ె . ఈగ బ ెO ఒ@ెయువ యంత Kావ తరహ Uెౕ<ె ెలసవనుF Gవ' సలు ,ాధ+)ల7 ౕ అ*ెౕ తరహ , ఒబsబర *ెౕహ ఒం*ెూందు

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17 అనుcావ ెn తKా<ాQరుత3*ె , (ా@ాQ ఆ ఆ *ెౕహ ఆ అనుభవవనుF ప1ెయలు ,ా/ద+ . ావL CాడువL*ెల7 ావL CాS*ెవL ఎనుFవLదు సుళ>T , CాడువL*ెల7వ| నమ *ెౕహద మూలక నమ@ె ఆగు 3రువ అనుభవ . ఇదు ) . నమ మనసు/ ఏను (ెౕళ>త3ద ౕ అదరం ె నమ *ెౕహ అనుభవ ెn ఒళ@ాగుత3*ె , ఇదనF ) ఎందు (ెౕళ> ా3<ె .

ఆత Vాన - *ెౕహద )షయద67 ావL ఎషుO శ మవ iదరు , ఆగువ అనుభవ ఒం*ెౕ . ఆద<ె ఆత ాFన ెn ఆqnగళ> ఇరుత3*ె . అద ాn@ె శ మపడUెౕకు , ఎరడు ెూంద<ెగళ> - ఒందు *ెౕహ మ ెూ3ందు Vాన , అద ాnQ ఉప ౕQసువ ఔష స ఇల7 . శృ O Cాడువ సమయద67 భగవంత *ెౕహద ౕషణ ఆగుత3*ె , Gౕను ఆత Vాన ెn ప య Fసు ఎందు , ఆద<ె *ెౕహద ౕషhె GౕవL Cాడు 3ౕర (ాగు ఆత VానవనుF

This world is on-

భగవంతG@ె {డు 3ౕర

ly seen without doubts in the waking and dream states where thoughts have risen and

Homage to Guruji

are at play. Can

ఈ ంగళ ప భూ ౕయ హుటుO హబs ెn ఈ రు ా\ ె.

it be seen in sleep

గురు ౕ నరiంహ ప భు

where not even a తం*ె Gౕ Gౕడు Uా శ 3 మనi@ె

single thought rises? Thoughts alone [therefore] are the substratum of this world.

ెూ+ౕ Gౕ ాగు Uా Uాళ హణ ె@ె నమ అVాన Gౕ Gౕగు Uా Uాళ (ా @ె గు ెూౕరు Uా తం*ెKాQ , ాwKాQ , గురు ాQ ,ెFౕ త ాQ , మమ ెయ మSల67 ]ారCాథ'ద ౕ ెయనుF ెూటుO అనంతuె1ె@ె నమనుF ెూం1ెూయు+ 3రువ

- గురుగP@ె వంద ెగళ> , ఆత ెూ+ౕ <ెౕఖ శxధ .

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Sanatana Dharma - Part 11 Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji... '' O Sadgurudeva ! The whole of the Universe is Gurudeva forever Unchanging , Unstained - The Supreme Reality. It is One , it's everything. its all - pervasive; Nothing else exists ! why this Maya ? Maya ? shadow ? shadow ? it doesn't exists !! O Gurudeva ! O Pujaneya ! please bless me to merge in Gurudeva's Lotus feet.''

For the sake of those [ignorant ones] who take the world, which appears before them, as real and enjoyable [it became necessary for the scriptures to say that] it is God’s

The Two Great Enemies : The two great enemies are ' Ajnana ' and ' Ahankara '. Is Ahankara the result of Ajnana or Is Ajnana the cause for Ahankara ? ajnana and ahankara are the two faces of a coin , the two great enemies of human beings. Every human being knows what ' Punya ' and 'Papa ' are , they know Punya and Papa are the result from good and bad deeds respectively. Though a man is able to discriminate between good and bad , some engage in sinful activities only. What is the cause for this ? is it the Ignorance ? or is it the Ego which is avoiding him to come out of it ? Duryodhana was a monarch , still his behaviour was not less than an ordinary man. Once Duryodhana was asked : '' You are a monarch. You have read the Shastras and you know what is Dharma. Yet , why do you behave like this ? '' Duryodhana replied : जानािम धम' न च मे ूवृित : | जाना0यधम' न च मे िनवृित

: ||

''I know what is Dharma. Still my mind is not Inclined towards it. I know what is Adharma. Even so , my mind likes to commit sins. What shall I do ? '' This is surprising indeed.

creation. But for those who have obtained unobstructed Knowledge of Self, the world is seen merely as a bondage-causing mental imagination.

Just by reading shastras and knowing what Dharma is not the solution for Ignorance or ignorance cannot be removed by reading scriptures , it may help you to ﬁnd a way , but it itself cannot be the solution. Ignorance can be removed Only with the Grace of Sadguru. It is knowledge imparted by The Sadguru which can remove the ignorance of a person. Arjuna , asked Bhagavan : '' O Lord , I do understand what you teach , but it is odd to see how a man actually behaves. '' Arjuna understood what Bhagavan said because he was blessed with the Grace of Sadguru in the form of Bhagavan. Arjuna was imparted with the knowledge of wisdom directly from Bhagavan Sri Krishna. Sadguru is Bhagavan , Pratyaksha !. Arjuna asked : अथ केन अिन6छऽ#प

ू2यु3ोsयं वांण:य

पापं चरित बला दव

पु5ष : |

िनयो जत : ||

“Man , even though aware of what he does , engages in sinful activities as if compelled by another. What is the reason for this ? ''

Bhagavan Said : काम एष

बोध एष

रजोगुणसमु@व : |

महाशनो महापाBमा #वCचेनिमह

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वै रणम ् ||

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Desire and Anger are two great enemies of every human being. It is these two which forcefully induce a man to engage in sinful activities though he might originally have been disinterested in doing such deeds. One will not feel like committing sins if one controls desire and anger. While desire is longing for an object , anger results from the non-availability of that object. An angry man will be prepared to do anything. Bhagavan speaks the need for giving up desire and anger. The connected ones with desire and anger are greed , pride , delusion and jealousy. Everyone are desirous of conquering these but are not aware of the means. If the means were taught , at least some would make eﬀort and be free from desire which is the root cause of other connected ones. Not that every one wants to be free from this , even after hearing Upanyasams , some go their usual way , they are all Duryodhanas , who even after knowing what is good and bad , Dharma and Adharma , Paapa and Punya wants to commit sin as their mind likes it and ﬁnds happiness in it.

This world of empty names and forms, which are the imagination of the five

What our eyes see , it gives knowledge of the various objects it sees. We do not desire all the objects we see. The desire will be for selected objects as we think it is pleasurable. If we were aware of the unworthiness of the objects , there would be no longing for any objects at all ! In order to conquer desire , we must develop the attitude that the worldly objects are not charming , are not pleasurable are not worth acquiring it. How to conquer anger ? What knowledge is needed for this ? From where can you get this knowledge ?

senses and an

सहनं

appearance in

िच ता#वलापर हतं

the pure Supreme Self, should be understood to be the

सव'द ु : खानामूितकारपुवक ' म् | सा ितितFा

िनगGयते

We have to acquire patience to conquer anger. What is patience ? To happily bear any amount of suﬀering is patience. The Sankara Vijaya Portrays in Sri Shankaras life the limit of forbearance at the time when Ugra Bhairava asked Sri Shankara to become victim by oﬀering his head to Lord Bhairava. What about the knowledge ?

mysterious play of Maya, the mind, which rises as if real from Self, Sat-Chit.

आ2मनो जगत ्

मोFाथI |

हतायच

This is the Supreme knowledge , the knowledge for Self Realization and Service for the welfare of the world. How can one get this Knowledge ? गु5

कृ पा

हJ केवलम ् ||

When one surrenders their Ajnana and Ahankara ( Ego and Ignorance ) to the Lotus feet of Sadguru , they become '' I '' less and they become the new creation of Sadguru. Sadguru bless them with New Birth and impart them with the knowledge of The Supreme Reality - Atmajnana. This is not possible with reading scriptures , are knowing Dharma. This is possible only by the '' Grace of Sadguru - Guru Kripa hi Kevalam ''. Shirasa Namisuva , Gurudeva Pada sevaki.

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Bhagavad Gita - Kannada. Lesson 6. x ౕమ భగవ Aౕ ా - ]ాఠ - ౬ ఎరడ ెౕ అuా+య, HెX7ౕక - ౧౪ ' Cా ా సmHా'సు3 ౌం ెౕయ x ెూౕషzసుఖదు:ఖ*ా: । ఆగCా]ాw ెూౕsG ా+,ా3ంi3 స" cారత ।।

The Realised who do not know anything as being

ఎ[ై కుం ౕపLత ె , ఇం యగళ మూలక (ెూర ప పంచ ంద iగువ xౕత మతు3 ఉషz , న6వL మతు3 ెూౕవLగళ ఆ యనుF మతు3 అంత+వనూF (ెూం

ె. అవLగళ> అGత+. ఎ[ై భరత వంHెXౕతmనF ెౕ , అవLగళనుF స సు.

other than Self,

సుఖ (ాగు దు:ఖ ఎరడు Uెౕగ మ<ెKాగు ా3*ె

which is absolute

శ (ాగు Bెౕతన తమ ప ౕ ెయ )షయద67 ాయ'Gరత<ాQద;రు . ప ౕ ెయ ెూ ెయ న , ా 'క క<ా ె ౕ1ా సmuె'య బ@ెA ెూౕ ౕ Uెూౕడ' vౕ[ె (ా రువ )షయవనుF గమGసలు , తరగ య67 ప కట ె CాSదరు . శ ఈ )షయద బ@ెA తుంUా

Consciousness,

ఉ*ె ౕక@ెూండను , ారణ అవను (ెూౕద వష' న1ెద సmuె'య67 అవ ెౕ @ెద;వ . ప ౕ ె ముQద vౕ[ె , శ ెూౕ ౕ Uెూౕ ' అ67 ఇరువ

will not say that the world,

)వరగళనుF ఓ , క<ా ె x కరనుF ాణలు (ెూౕద .

which has no

క<ా ె x కరు , శ ననుF ెూౕS (ెౕPదరు , '' హ[ెూౕ శ , Gౕను ెూౕ ౕ Uెూౕడ'నుF ెూౕS ౕ1ా సmuె'య బ@ెA ఓ

;ౕయ ఎందు

existence in the

ఉ i*ె; ె . ఈగ ప ౕ ెగళ> ముQదు (ెూౕద ంద , Gౕను బహళ సమయ క<ా ె అcా+స Cాడు 3ౕయ ఎందు నం{*ె;ౕ ె . Gౕను అcా+స చ ాFQ

view of the Su-

CాSద<ె , ఈ స[ాను సmuె'య67 Gౕ ె @ెలు7 ె .''

preme

శ (ెౕPద , '' ధన+ ాదగళ> స , ాను చ ాFQ అcా+స Cాడు ె3ౕ ె , ాను @ెల7 Uెౕకు .''

Brahman, is re-

సmuె'@ె ెల ెౕ ా<ాగళ> ఉP ద; ంద , శ ప ౕ న బహళ సమయ అcా+స CాSద . (ెూౕద వష' <ాహు ఎరడ ెయవ ఆQద; ఎందు

al.

ెన i ెూండ . సmuె'య క ణ cాగ ఎంద<ె , <ాహు అనుF ,ెూౕ6సువLదు ఎందు అవG@ె P తు3 .

సmuె'య న ౕ1ా vౖ*ాన ెn శ తనF తం*ె ాw (ాగు తనF తంQయ ెూ ె@ె బంద . Uెౕ<ె సm 'గళ ెూ ె ,ెౕరలు శ , బద[ాwసువ ెూఠS@ె (ెూౕగువ Wదలు , శ తం*ె (ెౕPదరు , '' శు , ఫ6 ాంశద బ@ెA ౕEస Uెౕడ ; GనF ప|ణ' ప యతF Cాడు .'' శ (ెౕPద , '' ాను Eం సు 3ల7 అపm , ననF ప|ణ' ప యతF Cాడు ె3ౕ ె , (ాగు @ె[ెూ7ౕదు శత iద; .'' శ బద[ాwసువ ెూఠS@ె ఓSద .

సmuె' శురు ా*ాగ , శ ఎల7 సుతు3గళనF ముక3@ెూPi , అం మ సు 3న67 , అవను అతు+త3మ ాQ ఆSదరు , <ాహు అవననుF ,ెూౕ6i సmuె'యనుF @ెద;ను . శ @ె బహళ దు:ఖ ాwతు , అవను " ౕయ @ెలు)న ప Cాణ పత (ాగు బహుCానవనుF ె@ెదు ెూండు , తనF కుటుంబదవరనుF ాహనద67 ,ెౕ ెూండను . మ ె@ె ాప (ెూౕ@ెూౕ ాగ అవను Cౌన ాQద; . మ ె ,ెౕ ద vౕ[ె , శ తనF తం*ెయ ెూ1ెయ vౕ[ె కుPతు అళ ెూడQదను .

అవన తం*ె అవననుF అ m ెూళ>Tత3 (ెౕPదరు , '' శు , ెలవL సల Gౕను @ెలు7 య 3 , ెలవL సల ,ెూలు 3ౕయ . Gౕను బహళ చ ాFQ అcా+స CాS సmuె'య67 చ ాFQ ఆS*ె ఎందు నన@ె @ెూతు3 . ప ౕ సల Gౕను @ెల7లు ,ాధ+)ల7 , (ాగు ప ౕ సల Gౕను ,ెూౕలలు ,ాధ+)ల7 .

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21 ఫ6 ాంశ ప ౕ సల ఒం*ెౕ తరహ ఇరువL ల7 . (ెూౕద వష' Gౕను @ె*ా;గ , ెలవL న బహళ సం ెూౕషద67 ఇ*ె; , క vౕణ న కrెదం ె , GనF Uెౕ<ె ెలసగళ67 Gౕను సm*ె' @ె*ె;ౕ ఎనుFవLదనుF మ<ె *ె; . ఈగ Gౕను @ెల76ల7 ఎందు దు:ఖద67 ఇ*ె;య , ఈ దు:ఖవL బహళ సమయ ఇరువL ల7 , బహళ Uెౕగ Uెౕ<ె )షయద67 ఆస 3 ఉం ాQ ఇదనుF మ<ెయు 3ౕయ . ''

శ (ెౕPద , '' (ౌదు అపm , ఫ6 ాంశ ఒం*ెౕ తరహ Kా ాగలు ఇరువL ల7 ఎందు నన@ె అథ' ాగుత3*ె . ాను స"లm నద[ె7ౕ స (ెూౕగు ె3ౕ ె ఎందు నన@ె అథ' ాగుత3*ె , ఆద<ె ాను ఈగ ఏను Cాడ6 ? ఈగ నన@ె బహళ దు:ఖ ఆగు 3*ె . '' శ తం*ె (ెౕPదరు , '' ాళ> మగ ె , స"లm తS , అదు మ<ెKాగుత3*ె . అ67య తనక Gన@ె ఇషO ాదు ఏ ాదరు Cాడలు ప య Fసు .

O man, like a

(ెూర@ె (ెూౕQ ,ైక న67 )హ సు , Bెౕతు ెూ ె ఆట ాడు , అథవ Eత వనుF {Sసు . Gన@ె అ వL ఆ@ెూౕదర67 Gౕను

parrot waiting

పLనః సం ెూౕష ాQరు 3ౕయ . ''

expectantly for the silk-cotton

శ నంతర Bెౕతన (ాగు Uెౕ<ె మకnళ> ఆడు 3రువ ఉuా+నవన ెn (ెూౕQ అవరనుF ,ెౕ దను .

fruit to ripen, you persist in your sufferings, believing this world appear-

Sakshibhavada Adhbhuthagalu - Part 4

ance to be real and enjoyable; if the world is real

Cాqwంద బంధన ( मियय माला )

simply

నF ాQ గ సువLద ంద , ఇల7ద వసు3గళ> ) నF ాQ @ెూౕచర ాగువం ె Cాడువ శ 3 CాKా . Cాqwంద ఏకవL బహళ ాQ ాణుత3*ె .

because it ap-

)శ"ద అ )న ()Hా"త న ) హంతద67 , నF ాQ గ సువ ,ామథ+' స"తంత ాద సృజ ాత క q ఆద<ె , ౕ ాత ద హంతద67 అ*ెౕ

ఏక ాద అనుభవగళ> {నF ాQ అ ెకవగుత3*ె . (ఏకత"ద అనుభవగళ> అ ెౕకత" ాగుత3*ె ) . ,ామథ+' బంధన ాగుత3*ె . )శ"ద అ )న ()Hా"త న ) హంతద67 గ హhా శ 3యనుF మ(ా CాKా ఎందు (ెౕళ[ాగువLదు , ౕ ాత ద

pears to your

హంతద67 CాKా ఎందు (ెౕళ[ాగువLదు .

senses, then a

మ(ా CాKా భగవంత xవన సృ O శ 3 . భగవంత xవను CాKా శ 3యనుF ఉప ౕQi , తనF ఒళQGంద )శ"వనుF ప కట ాగువం ె

mirage would be water.

CాS , అవ ెౕ ౕ ాత న ]ాత వనుF వ i , సృ OCాSద )శ"వనుF ప HెXౕ సు ా3 ె . సృ O అథవ అi&త" ాలకుn ప క త పదరగళ67 ాణబహుదు . •

తు Kా ారణ శ ౕర

•

ారణ శ ౕర

•

సూ శ ౕర

•

సూ&ల శ ౕర

తు Kా ారణ శ ౕరద67 భగవంత xవను , అవన శ 3wంద సృ O CాడUెౕ ాద )శ"వనుF దృ Oసు ా3 ె . ఈ అవ,ె&య67 సృ O CాడUెౕకు ఎనుFవ ఆ[ెూౕచ ె )శ"ద అ )న67 ( )Hా"త న67

) @ెూౕచర ాగుత3*ె . ారణ అవ,ె&య67 , Cాqయ ప cావ ంద *ె"ౖత cావవL

(ెూర(ెూము త3*ె . అవన ఇBెgయ ప ార , భగవంత xవన అ )న67 , సృ O Cాడువ సలు ాQ iౕZతవL మూడుత3*ె . CాKా శ 3యు ఈ ెళQరువ తత"గళ సంభందగళ స(ాయ ంద {నF ాద గ హణ శ 3యనుF సృ Oi ౕ ాత న67 iౕZతవనుF తరుత3*ె . ాల తత" - భూత ాల , వత'Cాన (ాగు భ)ష+l ాలద కలm ెగళ> , ాలద ారణ ంద iౕZతద cావ ె ఇరువం ె ాణుత3*ె .

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22 )uా+ తత" - Vానద అcావద ారణ ంద మూల స"cావవనుF మ<ె రువం ె ాణుత3*ె . ఇBాg తత" - నూ+న ె ఇరబహుదు అ ెూFౕ ళ>వP ెయ ారణ ంద ప|ణ' (ెూౕందUెౕకు అ ెూFౕ ఇBెe ఉం ాగుత3*ె . క[ెయ తత" - {నF ాద కలm ెగPంద ఆత (ాగు అ ాత ళ>వP ె మూడుత3*ె . ) తత" - అంతరద కలm ెwంద iౕZతద ప ాహ ెౕ ఇ*ె అ ెూFౕ ళ>వP ె మూడుత3*ె . అi3త"ద ాలుn అవ,ె&గళ> సూ శ ౕర (ాగు ఇం య

మ(ా Cాqయ శ 3య ారణ ంద xవ (ాగు శ 3 భ)ష+ద )శ"వనుF దృ Oసు ా3<ె

Vాన

Forgetting Self, which gives you

తు య ారణ అవ,ె&

[the seer] light

ారణ అవ,ె&

to see, and being సూ అవ,ె&

confused, do not run after this

సూ&ల అవ,ె&.

appearance [the

ాల , అంతర , {నF , iౕZత , ఇBెe

world which you

Vాన ఆత వనుF బం సుత3*ె . పLరుష ౕవ - ౕ ాత

see]. The appear-

(ాగు ప కృ య సృ O ఆగుత3*ె .

ance will disap)శ"

pear, and is hence not real, but Self, the

Cాqయ శ 3య ారణ ంద , పLరుష (ాగు ప కృ ఎందు (ెౕళలmడువ బం త ౕ ాత ారణ శ ౕరద67 సృ O ఆగుత3*ె . సూ శ ౕర

source of you

(ాగు సూ ఇం యVాన సూ శ ౕరద67 సృ O ఆగు ా3*ె . సూ&ల శ ౕర (ాగు పంచ భూతగrాద ఆ ాశ , ాయు , అQF , జల (ాగు భూZwంద కూSద ]ా కృ క ప పంచ సూ&ల శ ౕరద67 సృ O ఆగుత3*ె .

[the seer], can never disappear,

మూరూ శ ౕరగళ> - మూరూ అవ,ె&గళ> - పంచ ెూౕశగళ>

so know that తు Kా ారణ శ ౕర

That alone is

సCా i& - xరi/న xఖర

real.

ారణ శ ౕర (@ాడ G*ా అవ,ె& - హృదయ cాగ ) • )Hా"త . ౧. అ )ల7ద సం,ాnరగPంద తుం{ద . ఆనంద Cాయ ెూౕశ .

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సూ&ల శ ౕర (ఎచgర i& - క\zన cాగ ) ౫ . అనFమయ ెూౕశ +సూ శ ౕర .

సూ శ ౕర . ( స"పF అవ,ె& - గంటలు ) ౪ . )Vానమయ ెూౕశ ౩ . మ ెూౕమయ ెూౕశ. ౨ . ]ా ణమయ ెూౕశ.

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౧

౨

౩

౪

౫

Is the word ‘Real’ befitting to this world, which is seen only by the illusory and changeful

ౕ ాత పంచ ెూౕశగళ స(ాయ ంద ారణ , సూ (ాగు సూ&ల శ ౕరద అi&త"వనుF అనుcెూQసుత3*ె . ౕ ాత వL ఎచgరద i& య67 , కణుzగళ ెౕంద ,ా3న ంద , ]ా కృ క ప పంచవనుF , అనFమయ శ ౕరద ( సూ&ల శ ౕర - ౫ ) స(ాయ ంద ఆనం సుత3*ె . )Vానమయ , మ ెూౕమయ , (ాగు ]ా ణమయ ెూౕశవనుF ప G సువ ౪ , ౩ , ౨ ెూౕశగPంద కూSద సూ శ ౕరవL ఎచgరద i& య67 ,

mind, but not by

కణుzగళనుF ెౕంద ాQi ెూండు , ాయ'వనుF Gవ' సు ా3 , సూ&ల శ ౕరవనుF Kాన ాQ ఉప ౕQi ెూళ>Tత3*ె .

Self, the source

స"]ాFవ,ె&య67 , సూ శ ౕరవL కనiన ప పంచద సూ వసు3గళనుF , గంట6న ప *ెౕశ ంద అనుcెూQసుత3*ె . ఆనందమయ ెూౕశ ఎందు

of mind?

క<ెయలmడువ , ౧ ె ెూౕశద67 ెూౕ సురువ ారణ శ ౕరవL , అ వL ఇల7ద ఎల7 సం,ాnరగP@ె భం1ార . ప ె+ౕక ఆత వL ారణ శ ౕరద67 )శ Zసు ా3 ,@ాడG*ె య67 పరCానందవనుFఅనుcెూQసుత3*ె . ఎచgర , స"పF , (ాగు @ాడ G*ె య అవ,ె&గPQంత ZQ[ాద మ ెూ3ందు అవ,ె& ఇ*ె , అ*ెౕ xఖరద ెౕంద ద67 అనుభ)సలmడువ తు Kావ,ె& . తు Kావ,ె&య స ా' శయ ఆనంద అంద<ె పరCానందవనుF సCా i& య67 అనుcెూQసలు ,ాధ+ . ప ె+ౕక హంతద67 గ హణ శ 3యు Cాqwంద ౕవ ాQ Gభ'ం స[ాQ*ె . ప ె+ౕక ఆత గP@ె గ హణ శ 3qౕ సత+ . గ హణ శ 3యు ,ఇం యగళ> గ iద ఆuారద vౕ[ె (ాగు గ iద వసు3గళ కలm ెయ vౕ[ె ఆuార ాQ*ె . @ాడ ాQ cెరూ ద Eత3ద అథ ా అ )ల7ద మూఢ నం{ ెగళ> , సత+ ెn ఒందు రూప ెూటుO కలm ెగళ vౕ[ె ప cావ {ౕరుత3*ె. మూఢనం{ ెయ67 సహజ ాQ ఇరువ CాKా శ 3యు , గ హణ శ 3య ఆuారద vౕ[ె సత+ద VానవనుF ఎచg సుత3*ె . గ హణ శ 3య ారణ ంద ఎచgర ాద సత+ద VానవL ప ె+ౕక ఆత గP@ె బంధన ాగుత3*ె . (ా@ాQ )Hా"త ాద భగవంత xవను , CాKా శ 3యనుF ఉప ౕQi తన ెFౕ పంచ ెూౕశగళ67 Gభ'ం i , మూరు అవ,ె&గrాద ఎచgర , స"పF , (ాగు @ాడ G*ె య ప Vెయ67 అనుcెూQసు ా3 , తు Kా అవ,ె&య ప Vెయ67 అనుcెూQసలు ,ాధ+ ాగువ తనF మూల తత"వనుF మ<ెయు ా3 ె .

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Divya Jyothi Anniversary celebration. Parama Sadgurugalige Namanagalu, Salutations to Pujaneya Prabhuji. '' O Sadgurudeva ! Gurudeva is Light of Divine - Divya Jyothi. Gurudeva is the light of transition - Makara Jyothi. Gurudeva is the light of Self - Atma Jyothi. Gurudeva is the light of Love , light Compassion , light of Sneha , light of Universe. PUJANEYA is the LIGHT of ENLIGHTENMENT - PRADEEPA PRABHE.. O Gurudeva ! O Pujaneya ! please bless me to merge in Gurudeva's Lotus Feet.''

Just as the spider emits the thread [of its web] out from its own mouth and again withdraws it back, so the mind projects

We the Atmajyothis are like fishes. Gurudeva is the Water. We have to swim to the finishing point to Merge with Makara Jyothi - Gurudeva. Gurudeva is in the form of water all around us to protect us at all the time. We the Atmajyothis think , we can swim faster and reach the finishing point. The fastest fish in the world swims to the finishing point but what beats it there ? It is the water. No fish can beat the water because water enables it to swim and it is everywhere. Gurudeva enables us to reach the point , as Gurudeva is already there waiting to Embrace all Atmajyothis. Atmajyothis are the Creation of Gurudeva , He is the Creator , as Gurudeva says - How can creation be different from Creator ? How can the Dancer be different from Dance ? How can we be away from Gurudeva ? We are all the dust Pollen of his Lotus feet.

the world out from itself and again absorbs it back within.

Divya Jyothi E - Zine was launched on Makara Sankranti day - 2012. January 14th. What is the significance of this day ? Why was this launched on that particular day ? Makara Sankranti is well known as Makara Sankramana Makara means Fish , Sankramana means - move forward or transition period. What does fish represent ? Fish never closes its eyes. It is always awake , there is no darkness or ignorance in it. This Signifies the awareness of an Enlightened Being.

To swim to the finishing point , what is needed is the Purity of mind, Service to the World. Divya Jyothi is the Magazine which acts as the bridge to reach the finishing point. Purity of the mind is possible by doing self-less service (Nishkama Karma ). Nishkama Karma leads to Naiskarmya Karma - No Self Service. Once the Grace of Gurudeva happens there is no way for Kaamya Karma. Nishkaama Karma happens as there is still '' I ''. Just thinking that I am doing service is enough to show that '' I'' still exists, but doing service and action without expecting anything is also great work done. When one finds happiness in doing Nishkaama Karma , naturally they move one step further and think - are we the doer ? when this question appears in mind , the awareness blooms out and they totally surrender to Sadgurudeva. From that moment Naiskarmya Karma happens through them. It is Gurudeva the Doer and they become the Performer. The body , mind and intellect becomes an instrument in the Lotus hands of Gurudeva. Everything is Gurudeva ! Everything is from Gurudeva ! Everything is of Gurudeva ! It is the fact that the minds runs even before we start thinking of any object , place etc., In no time our mind can make a world tour ! How can this be controlled ? Plant the Lotus Feet of Gurudeva wherever the mind runs. When your mind runs towards the Physical level - Plant the lotus feet of Gurudeva and your mind merges in Gurudeva's Lotus feet. When your mind runs towards the emotional level - Plant the Lotus feet of Gurudeva and your mind merges in the Lotus feet of Gurudeva. When your mind runs towards the intellectual level - Plant the Lotus feet of Gurudeva and your mind merges in Gurudeva's Lotus feet. The final Stage is when there is No mind and Gurudeva alone and we the Atmajyothis merge with the Light Of Enlightenment.

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When you plant the Lotus Feet of Gurudeva all around your mind , it has no other way , but to merge in Gurudeva's Lotus feet. So, all Atmajyothis this Makara Sankranti day i.e.., Jan 14th 2013 we will start the Plantation work - Gurudeva's Lotus feet around our Mind and get Liberated and merge in Gurudeva's Lotus feet. This is the Anniversary Celebration of Divya Jyothi E-Zine. So , all Atmajyothis, ''Congratulations on the Celebration of Plantation of Gurudeva's Lotus Feet around our Mind '' Shirasa Namisuva , Sada Tamma Padada Dhoolagirua, Gurudeva Pada sevaki.

When the mind

Quiz

passes through the brain and the five senses, the names and

From Mandukya Upanishad, Chap 4 and 5

forms [of this world] are projected out from within. When the mind abides in the Heart, they return and lie buried there.

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.

The two paths mentioned in Sanatana Dharma for realizing the Spiritual truths are ------------ and -----------. To contemplate on God through a form is called ---------Vigraha is only a pointer to ------Contemplating on God through a name is called -------------In vedic period, people used to worship natural forms like ------------ and -----------The highest Vigraha is the ------------------Sadguru is the highest representative of ---------------------. The three sounds in Omkara are ----------, --------- and ----------. Omkara is ---------------- and ------------- on the form and the formless nature of the Lord. That which is beyond the division of time and which is the Supreme Reality is ---------. When you chant Omkara, the sound is -------- and ----------. The silence is the ---------- and ----------.

Answers on page 30

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Reality in Forty Verses Composed by Ramana Maharishi

invocatory:

This world, full of differences of names and forms,

i. If Reality did not exist, could there be any knowledge of existence? Free from all thoughts, Reality abides in the Heart, the Source of all thoughts. It is, therefore, called the Heart. How then is one to contemplate it? To be as it is in the Heart, is Its contemplation. ii. Those who know intense fear of death seek refuge only at the feet of the Lord Who has neither death nor birth. Dead to themselves and their possessions, can the thought of death occur to them again? Deathless are they.

will remain as [the undifferentiated] Brahman when these are removed. The ignorant one masks the Supreme with imaginary names and forms and, being thereby self-deluded, sees Him as the world.

1. From our perception of the world there follows acceptance of a unique First Principle possessing various powers. Pictures of name and form, the person who sees, the screen on which he sees, and the light by which he sees: he himself is all of these. 2. All religions postulate the three fundamentals, the world, the soul, and God, but it is only the one Reality that manifests Itself as these three. One can say, 'The three are really three' only so long as the ego lasts. Therefore, to inhere in one's own Being, where the 'I', or ego, is dead, is the perfect State. 3. 'The world is real.' 'No, it is a mere illusory appearance.' 'The world is conscious.' 'No.' 'The world is happiness.' 'No.' What use is it to argue thus? That State is agreeable to all, wherein, having given up the objective outlook, one knows one's Self and loses all notions either of unity or duality, of oneself and the ego. 4. If one has form oneself, the world and God also will appear to have form, but if one is formless, who is it that sees those forms, and how? Without the eye can any object be seen? The seeing Self is the Eye, and that Eye is the Eye of Infinity. 5. The body is a form composed of the five-fold sheath; therefore, all the five sheaths are implied in the term, body. Apart from the body does the world exist? Has anyone seen the world without the body? 6. The world is nothing more than an embodiment of the objects perceived by the five sense-organs. Since, through these five sense-organs, a single mind perceives the world, the world is nothing but the mind. Apart from the mind can there be a world? 7. Although the world and knowledge thereof rise and set together it is by knowledge alone that the world is made apparent. That Perfection wherein the world and knowledge thereof rise and set, and which shines without rising and setting, is alone the Reality. 8. Under whatever name and form one may worship the Absolute Reality, it is only a means for realizing It without name and form. That alone is true realization, wherein one knows oneself in relation to that Reality, attains peace and realizes one's identity with it. 9. The duality of subject and object and trinity of seer, sight, and seen can exist only if supported by the One. If one turns inward in search of that One Reality they fall away. Those who see this are those who see Wisdom. They are never in doubt. 10. Ordinary knowledge is always accompanied by ignorance, and ignorance by knowledge; the only true Knowledge is that by which one knows the Self through enquiring whose is the knowledge and ignorance.

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11. Is it not, rather, ignorance to know all else without knowing oneself, the knower? As soon as one knows the Self, which is the substratum of knowledge and ignorance, knowledge and ignorance perish. 12. That alone is true Knowledge which is neither knowledge nor ignorance. What is known is not true Knowledge. Since the Self shines with nothing else to know or to make known, It alone is Knowledge. It is not a void. 13. The Self, which is Knowledge, is the only Reality. Knowledge of multiplicity is false knowledge. This false knowledge, which is really ignorance, cannot exist apart from the Self, which is Knowledge-Reality. The variety of gold ornaments is unreal, since none of them can exist without the gold of which they are all made. 14. If the ﬁrst person, I, exists, then the second and third persons, you and he, will also exist. By enquiring into the nature of the I, the I perishes. With it 'you' and 'he' also perish. The resultant state, which shines as Absolute Being, is one's own natural state, the Self.

The deceptive Iam-the-body idea alone makes the world, which is an appearance of names and forms, seem real, and thereby it at once binds itself with desires [for the world].

15. Only with reference to the present can the past and the future exist. They too, while current, are the present. To try to determine the nature of the past and the future while ignoring the present is like trying to count without the unit. 16. Apart, from us where is time and where is space? If we are bodies, we are involved in time and space, but are we? We are one and identical now, then, and forever, here, and everywhere. Therefore we, timeless, and spaceless Being, alone are. 17. To those who have not realized the Self, as well as to those who have, the word 'I' refers to the body, but with this difference, that for those who have not realized, the 'I' is confined to the body whereas for those who have realized the Self within the body the 'I' shines as the limitless Self. 18. To those who have not realized (the Self) as well as to those who have the world is real. But to those who have not realized, Truth is adapted to the measure of the world, whereas to those that have, Truth shines as the Formless Perfection, and as the Substratum of the world. This is all the difference between them. 19. Only those who have no knowledge of the Source of destiny and free-will dispute as to which of them prevails. They that know the Self as the one Source of destiny and free-will are free from both. Will they again get entangled in them? 20. He who sees God without seeing the Self sees only a mental image. They say that he who sees the Self sees God. He who, having completely lost the ego, sees the Self, has found God, because the Self does not exist apart from God. 21. What is the Truth of the scriptures which declare that if one sees the Self one sees God? How can one see one's Self? If, since one is a single being, one cannot see one's Self, how can one see God? Only by becoming a prey to Him. 22. The Divine gives light to the mind and shines within it. Except by turning the mind inward and fixing it in the Divine, there is no other way to know Him through the mind. 23. The body does not say 'I'. No one will argue that even in deep sleep the 'I' ceases to exist. Once the 'I' emerges, all else emerges. With a keen mind enquire whence this 'I' emerges. 24. This inert body does not say 'I'. Reality-Consciousness does not emerge. Between the two, and limited to the measure of the body, something emerges as 'I'. It is this that is known as Chit-jada-granthi (the knot between the Conscious and the inert), and also as bondage, soul, subtle-body, ego, samsara, mind, and so forth. 25. It comes into being equipped with a form, and as long as it retains a form it endures. Having a form, it feeds and grows big. But if you investigate it this evil spirit, which has no form of its own, relinquishes its grip on form and takes to flight.

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26. If the ego is, everything else also is. If the ego is not, nothing else is. Indeed, the ego is all. Therefore the enquiry as to what this ego is, is the only way of giving up everything. 27. The State of non-emergence of 'I' is the state of being THAT. Without questing for that State of the nonemergence of 'I' and attaining It, how can one accomplish one's own extinction, from which the 'I' does not revive? Without that attainment how is it possible to abide in one's true State, where one is THAT?

Since this world of dyads and triads appears only in the mind, like the illusory ring of fire formed [in darkness] by whirling the single point of a

29. The only enquiry leading to Self-realization is seeking the Source of the 'I' with in-turned mind and without uttering the word 'I'. Meditation on 'I am not this; I am That' may be an aid to the enquiry but it cannot be the enquiry. 30. If one enquires 'Who am I?' within the mind, the individual 'I' falls down abashed as soon as one reaches the Heart and immediately Reality manifests itself spontaneously as 'I-I'. Although it reveals itself as 'I', it is not the ego but the Perfect Being, the Absolute Self. 31. For Him who is immersed in the bliss of the Self, arising from the extinction of the ego, what remains to be accomplished? He is not aware of anything (as) other than the Self. Who can apprehend his State? 32. Although the scriptures proclaim 'Thou art That', it is only a sign of weakness of mind to meditate 'I am That, not this', because you are eternally That. What has to be done is to investigate what one really is and remain That. 33. It is ridiculous to say either 'I have not realized the Self' or 'I have realized the Self'; are there two selves, for one to be the object of the other's realization? It is a truth within the experience of everyone that there is only one Self.

glowing ropeend, it is false, and it does not exist in the clear sight of Self.

28. Just as a man would dive in order to get something that had fallen into the water, so one should dive into oneself, with a keen one-pointed mind, controlling speech and breath, and ďŹ nd the place whence the 'I' originates.

34. It is due to illusion born of ignorance that men fail to recognise That which is always and for everybody the inherent Reality dwelling in its natural Heart-centre and to abide in it, and that instead they argue that it exists or does not exist, that it has form or has not form, or is non-dual or dual. 35. To seek and abide in the Reality that is always attained, is the only Attainment. All other attainments (siddhis) are such as are acquired in dreams. Can they appear real to someone who has woken up from sleep? Can they that are established in the Reality and are free from maya, be deluded by them? 36. Only if the thought 'I am the body' occurs will the meditation 'I am not this, I am That', help one to abide as That. Why should we for ever be thinking, 'I am That'? Is it necessary for man to go on thinking 'I am a man'? Are we not always That? 37. The contention, 'Dualism during practice, non-dualism on Attainment', is also false. While one is anxiously searching, as well as when one has found one's Self, who else is one but the tenth man?1 38. As long as a man is the doer, he also reaps the fruit of his deeds, but, as soon as he realizes the Self through enquiry as to who is the doer his sense of being the doer falls away and the triple karma2 is ended. This is the state of eternal Liberation. 39. Only so long as one considers oneself bound, do thoughts of bondage and Liberation continue. When one enquires who is bound the Self is realized, eternally attained, and eternally free. When thought of bondage comes to an end, can thought of Liberation survive? 40. If it is said, that Liberation is of three kinds, with form or without form or with and without form, then let me tell you that the extinction of three forms of Liberation is the only true Liberation.

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Talk on Ramana Maharishi Talk by Sadguru Prabhuji on Jan 7 2012, on the occasion of Ramana Maharishi’s birthday.

O worldlyminded man who is unable to understand the wise reasoning and the teachings of

Today is Sri Ramana Maharshi’s birthday and a very auspicious day to commemorate his teachings. Ramana Maharshi was a great saint who lived in the previous century. His teachings are very simple as he taught the essence of whole spirituality in a very simple and direct language. Spirituality has become very complex with several texts, interpretations, and commentaries. People are lost in samsara; spirituality is also an ocean in which people are lost. Spirituality is all about realizing “who you are” and the moment you realize who you are, you will ﬁnd peace, love and compassion. That is all which is required. So who are we? “Naanu Naanembudu naan alla, ee deha, mana, buddhi naan alla, Sachidanand Atma Shiva naanu naane Shivoham, Shivoham, Shivoham “

sion is seen to be

The whole essence of the spirituality, and scriptures - Veda, Upanishads, Vedanta Sara, is only one that “I am not the body, I am not the mind, I am not the intellect. I am the Spirit, soul. I am Atma and I am one with the Paramatma. My nature is bliss, peace and my nature is compassion”. This is the only understanding one needs to have from all the scriptures and Adhyatma or spirituality. Ramana Maharshi told this in a very simple way. He told us to understand “Who am I” One point one bullet only. Look at yourself and ﬁnd out who you are. Whatever you know as yourself, you are not that. We are the Sakshi-the witness of the body, mind complex and the universe. This realization is called Adhyatma. Please understand there is nothing more in Adhyatma and nothing less in Adhyatma. It is only this much. If anyone understands this much, he understands the entire scriptures. If he does not understand this much, even if he knows all the scriptures in entirety, it is as good as not understanding anything. His head will become heavy with information. So today we will remember Sri Ramana Maharshi and then start contemplation on Makara Sankranthi.

nothing but the

“Ramana Shivoham, Ramana Shivoham…...Ramana Shivoham”.

Sages about the Supreme Knowledge, if properly scrutinized, this big universe of delu-

illusive play of the vasanas [mental tendencies] within you.

When Ramana Maharshi was around 15-16 yrs old, he thought of death. He contemplated on what is death; suddenly he felt his body getting stiﬀ, he found his body dying and he found himself witnessing his body dying and realized that even though the body dies and the mind dies “I am there”. This was the beginning of his realization. “Even if this body goes, mind goes, I am there. I am the eternal soul”. We live our whole in the illusion that” I am the body”. The moment you say I am the body, whatever happens to the body you feel hurt. The moment you say I am the mind, whatever happens to the mind you feel hurt. There was an 80 year old lady staying near my house. Somebody had locked my house and given the key to this old lady. I went and asked this old lady “Grandma, please give me the house keys.” Even before I could complete the sentence, she started shouting at me, “why are you calling me Grandma, can’t you see all the people in the neighborhood call me Aunty”. Why was she hurt? She was hurt because she was addressed as Grandma. It is just a body, body is not me. We get hurt when somebody says anything not so good of our body. When somebody appreciates our body we feel so good. But body keeps changing and undergoes so many changes and troubles. Why are you associating yourself with the body when you are Pure consciousness, Pure Chetana? The body will change over time, take various shapes and one day it will go. So our problem is that we think that this impermanent thing body is me. No I am not the body.

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Then we think we are the mind – “I am the mind, I enjoy”. What is that enjoyment? When someone wishes Happy New Year, I am so happy. Next day the stock market has slashed, I am depressed and sad. Next day I am feeling good because India has won the cricket match. So the mind goes up and down. But understand “ I am not the mind”. If you identify with your mind or the body, you will go through a roller coaster ride all your life. Up and down, up and down, up and down every minute. The moment you realize you are not the body and mind but you are the pure spirit, the whole life will be beautiful. That is what God realization is. This is what Ramana Maharshi taught. “I am not the body, I am not the mind and I am not the intellect – I am Atma or Sakshi” Realizing this is Atma Jnana or Self Realization.

. Like the illusoa jaundiced eye,

Upanishad Quotient

the whole world

Match the sanskrit word with its English meaning.

ry yellow seen by

that you see before you is the product of your own mind, which is full of deceptive vices such as desire [anger, lust and so on]. In reality, however, it is a plenitude of pure Jnana.

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

Poorna Prajna - Past Vigraha - Perishable Kshara - Idol Akshara - Knower of past, present and future Bhavishyat - Sound Bhutham - A person with full wisdom (Enlightened One) Trikala jnani - Imperishable Kalatheetha - Future Nada - Beyond time

Answers on page 38

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

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Name and Form Vigraha God Chanting Fire and Wind Sadguru Brahman 'A' kara, 'U' kara and 'Ma' kara

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9. Meditation and Contemplation 10. Om 11. Form and Name. Formless and Nameless

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Just as ‘yellow’ fades away in the sunlight, the appearance of this world disappears in the Light of SelfKnowledge, and

Mundaka Upanishad Chapter 4 Guru Parampara From time immemorial, the Knowledge and wisdom has been transmitted in an unbroken chain of MasterDisciple (Guru-Shishya) relationship. The word ‘Guru’ has several meanings – 'dispeller of darkness of ignorance', one who is 'heavy with wealth of Knowledge' etc. A 'Self-realized Master' is called ‘Sadguru’. Very often the words ‘Guru’ and ‘Sadguru’ are interchangeably used. The Grace of the Spiritual Master is considered very essential in all traditions of teachings in Indian systems like Vedanta, Yoga and Tantra and various schools of Bhakti yoga. Some of the quotations from ancient texts and the modern teachers show the importance of Guru in one’s Spiritual Life. “Approach a Self Realized Master by humble reverence and seek the answers for inner quest by rendering service. The wise one who has realized the Truth will impart the Knowledge to you” – Bhagavad-Gita 4.34. “If Guru and Govind (God) appears before me whom shall I prostrate ﬁrst? I bow down to Guru who shows me Govind” -Kabir Das

therefore it cannot be a creation

“Guru is Shiva without three eyes, Brahma without four heads and Vishnu without four arms. He is Parama Shiva himself in human form” – Brahmanda Puran

of the Supreme [Self]. It is merely like the beautiful colour designs which appear on a peacock’s plumage; that is to say, it is only the reflection of the vasanas within you.

Importance of 'Guru-Parampara' or Lineage of Spiritual Masters From the time immemorial Spiritual Truths are passed on from Master to Disciple (Guru to Shishya) in an unbroken tradition. This is called Lineage of Masters or Guru Parampara. During the ancient times, the communication had to be oral from Master to disciple. Without the guidance of a realized Master, the subtle Spiritual Truths are likely to be misunderstood as indicated in the story of 'Da', from Brihadaranyaka Upanishad. Story of ‘Da’ In the ancient times, groups of human beings, demons and celestial beings studied under the great Master Brahaspati. Master Brahaspati was pleased with the service rendered by the students. He taught them one word ‘da’ and asked them have they understood? Everybody nodded their head in affirmative. The celestials who were addicted to sensual pleasures understood the word ‘Da’ to be ‘dama’ meaning restrain the sensual activities. Cruelty being the basic nature of demons, demons understood the word ‘da’ as ‘daya’ – develop compassion. On the other hand, human beings who were greedy by nature understood the same word ‘da’ as ‘dana’ – do charity. Thus even a simple teaching consisting of one word ‘Da’ is understood in different ways by different beings based on their inner nature. Hence, in the Guru-disciple tradition, the Guru used to impart Knowledge to the worthy disciple in a careful way to ensure that the sanctity of the Spiritual Truths are fully understood or received by the disciple. The Guru-disciple dialogue, ‘lits the fire of Knowledge in the heart of the disciple’, brings an inner transformation. Such a worthy disciple carries the ‘Light of Wisdom’ received from the Master to the next generation. This is Guru Parampara. This tradition is valid even in the current information and technology era where in multiple modes of communication are available – TV, video, computer, telephone, internet etc. While, all of these can transmit information, but 'Genuine Spiritual Transformation requires surrender to the enlightened Spiritual Master, rendering service to the Master and receiving the Knowledge and wisdom from the Master'.

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Spirituality is not about stuﬃng oneself with information; it is about the inner transformation. It is the discovery of one’s own true nature as Divine. Unless one is able to drop the egocentric desires, develops humility and attitude of service, one cannot grasp the subtle Spiritual Truths. Having a living Enlightened Spiritual Master is a must for one’s Spiritual progress. Hence in earlier days, one without a Spiritual Master was called anatha – an orphan. 'Guru-Parampara' or Lineage of Spiritual Masters Guru Parampara started from Shri Narayana/Sadashiva the Supreme reality – ParaBrahma. He taught it to Brahmaji –the creator of the Universe. Brahmaji taught it to his children Rishis. From Rishis it got passed on to human teachers. Thus Guru Parampara has three lineages –Daiva Guru Parampara, Rishi Guru Parampara and Manushya Guru Parampara. Whenever the sanctity of teaching is lost, Shri Narayana/Sadashiva takes birth to restore the sanctity of teachings. This has been the tradition.

This world is a mere illusion seen in the deluded objective sight of the ego, which is simply the ‘I-am-thebody’ idea. In the sight of SelfKnowledge, however, it is as false as the apparent blueness in the sky.

Lineage of Spiritual Masters in Mundaka Upanishad The Mundaka Upanishad starts with the glorious tradition of great Masters who imparted this wisdom in a Guru-Shisya tradition in the following verses.

Shri Narayana/Sadhashiva Supreme Reality (Para brahma)

Daiva Parampara – Brahmaji and other Devatas

Rishi Parampara – Lineage of various Rishis

Manushya Parampara – Lineage of human Masters

1.1.1 ‘Brahmaji the ﬁrst among Gods who is the creator and protector of the Universe imparted the sacred Knowledge of Supreme Reality (Brahma Vidya) which is the foundation for all the Knowledge to his eldest son Atharvan.' 1.1.1 ‘This sacred Knowledge was passed on by Atharva to Angirah. Angirah passed it on to Satyavaha descendent of Bharadwaja clan who in turn passed it on to Angirasa.’ In the above two verses we can notice the lineage of Spiritual Masters – Daiva Parampara involving Brahmaji and Rishi Parampara involving various Rishis. Rishi is a realized Master. The name of the Rishis indicates their Spiritual Realisation or the path of their Spiritual Realisation. Atharvan = One who has no confusion (about the Truth) Angirah/Angirasa= One who enjoys the nectar of realizing the Lord (who has the Universe as body) Satyavaha=One who communicates the Truth Shaunaka = one who is the worshipper of ever moving (deity of Prana). We can understand the sanctity and respect with which these great Realized Masters passed on the wisdom of Supreme Reality (Brahma Vidya) from generation to generation. Current Tradition of Brahmopadesham We have a practice of Brahmopadesham ceremony for initiating eligible children into Gayatri Mantra by the father. Over a period of time, the essential practice of transmitting the essential teachings of Upanishads – Brahmavidya from the Father to Son has been lost. The essential practice of providing Brahmopadesham to Girl child is also lost. India had great tradition of enlightened woman like Gargi and Maithreyi. It will be really beneﬁcial to the child, if the practice of teaching Brahma Vidya in the form of Upanishad is revived.

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Page 3 Gita Jayanthi & Satsang at Kundapur Gita Jayanti celebrates the anniversary of the day on which Lord Krishna told the Shrimad Bhagwad Gita to Arjuna. Quick updates on Celebration of Gita Jayanti by Atmajyothi Satsang group. The Gita Jayanti celebration was conducted in the presence of Sadguru Prabhuji on 16th December, 2012 in Vidyaranyapura, organized by Atmajyothi Preeta and Padmalochan. It started oﬀ by a prayer by Little Atmajyothis Kaustub and Devika followed by a group Gita chanting of 108 slokas. We also had Little Atmajyothi Shiva’s birthday celebration where we cut the cake by chanting few Bhagwad gita slokas.

How does this false and villainous vast world that cheats and ravages the minds of all people [except the wise], come into existence? Because of no reason other than our own mistake in falling away from, instead of clinging to, Selfattention.

Atmajyothi Murali’s talk on “How a Sadguru’s grace and Bhagwad Gita changed his entire life was heart touching.” He explained about how in one of his Bhagwad Gita classes a student asked him an interesting question “Why Krishna had to explain all the Bhagwad gita slokas only on the battle field although both Krishna and Arjuna were together from a long time with each other. Why couldn’t it be explained before.” For this Murali explained as to “How Arjuna could not fight the war and his hands were trembling and his mind was full of confusion. Now Krishna is able to explain the Bhagwad gita slokas, as he is also in the same situation. If Arjuna has to fight and kill his relative’s even Krishna also has to kill his relatives. If Arjuna has chances of getting killed in the battle field so do Krishna. So at that point Krishna is not sitting somewhere and seeing what is happening. He is in the same situation as Arjuna and still peaceful. Now looking at this Arjuna surrenders to him and asks him to show the path and Krishna teaches him Bhagwad Gita and he fights the war with a clean mind. In other words a Sadguru faces all the problems as we face in our daily life but still remains peaceful. Most of us want to become like him as we are attracted to that supreme peace and how to handles all the situations with that state of mind. No problems affect him as he has realized the fact that he is not anything temporary like body/mind/intellect. He is the supreme self. Now if such a Sadguru teaches us we will be able to understand the supreme reality as he is with us at that point experiencing the same things as we do. This was followed by Bhagwad Gita chanting by kids of different age groups and also prize distribution for “Bhagwad Gita chanting competition” for kids which was conducted in various schools by many Atmajyothis. The highlight of Gita Jayanti celebration was honoring of Divya Jyothi Sarada Deviji for dedicating her life towards selfless service and devotion to Sadguru and being great inspiration to many people. Her tremendous work done on translating the entire Bhagwad Gita to Telugu to help others understand Bhagwad Gita in their native language has rendered great service to the world at large. She has also written many bhajans in different languages and translated many books to help mankind evolve better. We also had Bhagwad Gita chanting of a few slokas in Kannada by Atmajyothi Vidya Shenoy. The most fruitful part or the most awaited part of the program was Sadguru Prabhuji’s talk on Bhagwad Gita which can only be experienced and never be explained. Each and every word coming out of a Sadguru’s mouth is like a purest form of pearl which directly attacks the heart as the mind can never understand the flood of grace washing us away. Please stay tuned to Divya Jyothi E-Zine for upcoming updates on celebration of different festivals -coming soon. Om Guru — Contributed by Atmajyothi Divyasri

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Gita Jayanthi 2012 Celebra ons

This life, an illusion based upon [our] likes and dislikes, is an empty dream, which appears, as if real, during the sleep [of ig-

Satsang at Kundapur

norance], but which is found to be false when one wakes up [into SelfKnowledge].

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Sri Dattatreya — Continued from last issue

When the mind is least in pure Supreme SelfConsciousness, all the powers which seemed to function [through the mind], such as ‘Iccha’ [willpower], ‘Kriya’ [the power of action] and ‘Jnana’ [the power of knowing], will cease, being found to be imaginary.

THE NEED AND DESCENT OF SRI GURU DATTA It is believed that when the Lord made the creation. He introduced Himself into the creation as Dharma. The beings in various planes needed to be guided back unto their original state. The planes of existence were created, the beings related to every plane were created and the Dharmas were enunciated. But then the need was felt by the beings, to be guided in terms of their Dharma. For that reason, the seers worshipped the Lord and invoked Him as the Teacher. Out of compassion, the Lord Absolute Himself, came down as the Teacher to be in the creation and to guide. He thus, made a second descent into the creation to be the Teacher, out of compassion for the beings. He has, thus, donated himself into the creation for a second time and therefore is called Datta. YOGA, THE PATH TO IMMORTALITY Even before Patanjali gave out in a scriptural form the "Eightfold Path of Yoga", the science of yoga existed. It is as old as the Teacher. Even from ancient most times Dattatreya is considered to be the presiding deity for the path of yoga. Those who aspire for Truth are been initiated by the grace of Dattatreya through a local teacher and the initiated ones have been gaining immortality and eternity. Whosoever is the teacher, it is the principle of Sri Guru Datta that enlightens the student through the teacher. His grace travels like a lightening into the aspirant. Sri Guru Datta however remains invisible, hidden and secretive. Only to the accomplished teachers, he gives his figurative presence. The teacher, however, generally lives as the presence, and expresses his mystical figure, as per the need. THE TEACHER OF THE THREE WORLDS The Teacher has no judgmental faculty. He is beyond the pairs of the creation and is therefore equally compassionate to all beings in the creation. He is Teacher to the divine, to the human and to the diabolic as well. This is a dimension, which cannot be understood by people who live by bifurcating the creation into good and bad. One needs to anchor in the energy of synthesis to realize that the pairs have their source in the same principle. Light cannot exist without its shade. Day cannot exist without the night. Full moon is counteracted by the new moon. Likewise, goodwill shines on the background of evil. Imagine a parent that has three sons. One is good, the other is bad and the third is average (semi good and semi bad). From the standpoint of the parent, all the three are his children, he is equally affectionate to all. In fact, his concern for the second son is much more than his concern for the first son. The second son needs to be helped more than the others. The life of Jesus the Christ, in recent times, clearly gives this message as he allowed himself to be in the company of the downtrodden and the fallen ones. He strongly advocated that they needed him more than the others. The teacher cannot reject some and prefer some others, he has no preferences. His love and his enlightenment emanate from him with equanimity, like the sunray or the magnetic currents. The receptive ones receive differently according to their fitness and ability. Dattatreya is therefore as much a Teacher to the divine as he is to the diabolic, besides the human. It is also for this reason that he is depicted as holding the 3 heads. There are beautiful stories in Srimad Bhagavata about the Teacher being present in all the 3 worlds and guiding them as per their objectives. Sri Guru Datta was found to be doing so by the King Celestial Indra. Indra was surprised to see that Sri Guru Datta was sharing knowledge and giving guidance to the diabolics also. He got disturbed because his Teacher is also a Teacher to his opponents!

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It is common that aspirants, who style themselves as disciples, don't feel happy when their co-aspirants, whom they do not like, are also entertained by their teacher. The teacher is beyond all partial attitudes, as he stands for synthesis and in synthesis. The petty quarrels and the jealousies are with the ignorant ones who always try to show one-upmanship. Sri Guru Datta is known to be Trisira, three- headed. He is called Brihaspati (Celestial Jupiter) in the divine kingdom, Kapila in the infernal kingdom, and Sri Guru Datta in the human kingdom. He permeates the whole creation as a teaching principle and is the backbone of the Hierarchies of various planetary and solar systems. THE FOUR DOGS Sri Guru Datta is accompanied by 4 dogs, in his ﬁgurative symbol. These 4 represent the 4 Vedas the 4 Yugas, and the 4 states of the Word. They also refer to the 4 states of Existence. The 4 Vedas are: Rig Veda, Sama Veda, Yayur Veda and Atharva Veda. The 4 Yugas are: Krita, Treta, Dwapara and Kali Yugas. The 4 states of the Word are: Para (beyond), Pasyanti (perception; Madhyama (conception), Vaikhari (vocal). The 4 states of Existence are: Existence, awareness, thought and speech or action.

The projected picture of this world of triads is a play of ChitPara-Shakti [i.e., the power or reflected light of SelfConsciousness] on the screen of Supreme Consciousness.

To indicate that all is fourfold, the 4 dogs are depicted as moving around the Lord, this is only a partial understanding of the 4 dogs. The dog is one of the sublime symbols of the Veda. The dog represents the faculty to listen, to listen far, and to listen to the subtle. The dogs have a better ability to listen than the humans. They are alert to listen and are also able to listen much more than the humans. In the esoteric practices, one of the foremost practice is, to make the student listen, more than speak. To listen far, to listen to the subtle, would lead one to clairaudience, and it would further lead to listen to the Voice of the Silence. Listening to the Voice of Silence is called listening to Anahata the Heart Centre, where the subtle sound coming through the ether can be received and perceived. THE COW Dattatreya is accompanied by a healthy white cow. The cow is under the protection of Sri Guru Datta. In the Vedic symbolism, the cow stands for the creation and also for our planet Earth. The planet and the creation offer innumerable wealth, pleasure experiences, happiness, joyfulness and bliss. The planet nourishes the beings of the planet. The creation nourishes the beings in creation with its milk. The planet and the creation are willing to be milked, to nourish the beings in all planes of existence. The drinking of cow milk is symbolic of such nourishment, growth and contentment in the physical, vital, mental, buddhic and blissful planes. The creation is made for the joy of the beings. The joy is in right action towards the cow, which is symbolic of the planet and the creation. It is for this reason, the cow is considered sacred and is respected, worshipped, protected and fed well before one uses its milk. In the Indian mythology, Sri Guru Datta and Sri Krishna are the only ones shown as accompanied by a cow. There is profound significance in such depictions, both of them represent the one teaching principle in all the three planes of existence. Sri Guru Datta, being three-headed, is creative, preserving and annihilating. So is Krishna, who demonstrated creativity like the creator Brahma, protection like the preserver Vishnu, and annihilator like the annihilator Siva. Sri Guru Datta is the Master of yoga in creation and Sri Krishna gave out the science of yoga through the Bhagavad Gita. The Bhagavad Gita is a synthesis of Brahma Vidya, Yoga Vidya and the Upanishads. All that which is mystically depicted as Sri Guru Datta, was in its full manifestation in flesh and blood as Sri Krishna.

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THE 6 HANDS OF SRI GURU DATTA Sri Guru Datta is depicted with 3 heads and 6 hands. In one hand he holds a conch, in the other he holds the celestial wheel, in the 3rd hand a mace, in the 4th hand a trident, in the 5th hand a water carrier, and in the 6th hand a begging bowl. The signiﬁcance of the 6 symbols is brieﬂy given below. THE CONCH The Sanskrit name for conch is Samkham. SAM is the seed sound of Saturn. KHAM is the seed sound of Jupiter The conch indicates the principle of expansion and contraction presided over by Jupiter and Saturn. The conch also stands for the sound Nada, the musical notes and all that relates to the sound. The teacher introduces the student to the sound.

The appearance of this illusory world, which is seen as real, is

THE WHEEL The wheel stands for time and time is presided over by the true teacher. He also initiates the disciple into the knowledge relating to time, so that the disciple skillfully adapts to the favorable and unfavorable periods of life, without getting disturbed in terms of vibrations through the pleasant and unpleasant events. Since the Teacher, Sri Guru Datta is "the One beyond the 3 qualities", time co-operates with him and helps him to help the seekers of Truth. A Master receives the co-operation of time. An accepted disciple learns to co-operate with time. An average person is conditioned by time. The wheel held by Sri Guru Datta is an assurance, that he would lead the beings into timelessness and the consequent bliss.

just like the serpent seen in a rope, the thief seen in a treestump or the water seen in a mirage.

THE MACE The mace is symbolic of the instrument that subjugates pride. Self-pride needs to be sacrificed on the altar of service to the fellow beings and Sri Guru Datta appropriately uses the mace to put down the pride of those who follow the Path of Truth. He bestows humility, simplicity and humbleness through his training. Remember the statement uttered forth by the great Initiate Jesus: "the proud are humbled and the humbled are honored". The mace also symbolizes the inverted position of the cerebro-spinal system, which is the abode of consciousness. If the mace is held upright, it resembles the light of the head, followed by the column of light of the spine. Sri Guru Datta, humbling the truth-seekers enables to reverse many inversions which the truth-seekers suffer from. THE TRIDENT The trident held by Sri Guru Datta is symbolic of the triple energy held in an etheric form within the Brahmadanda. The triple energies are referred to as Ida, Pingala and Sushumna. They are the left, the right and the central energy currents. The left current causes the materialisation, the right current causes spiritualization and the central current causes the balance between the two, enabling the existence of the being in a particular plane of existence. Ida stands for involutionary energy, Pingala stands for evolutionary energy and Sushumna stands for the yogic energy which balances at every level the spirit and the matter to be in existence in that level. THE WATER CARRIER The water carrier of Sri Guru Datta is in essence the life carrier. The teacher should bestow life and longevity to the student oriented to him, so that the student would fulfill himself in yoga during that incarnation. It is for this reason, a true teacher is a true healer and is even life giver. Until the student gains mastery, he would like to help him with health and longevity. The teacher bestows three essential benedictions on the student. In fact he wills them. One is longevity, another is health and the third benediction is the Path to Truth leading to mastery. Unless the student de-tracks himself from the teacher excessively, the teacher continues to bestow these 3 benedictions upon the student through looks and through thoughts. The health that he bestows is that much health that enables the student to accomplish the yoga practice attending to the daily duties.

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Establishing the life force ﬁrmly in the student, introducing him to the Word (Initiation), recruiting him into acts of goodwill, purifying him in the mental, emotional and physical plane, neutralizing his past karma, stimulating the Kundalini energy, thereby transforming his body tissues, is the work of the teacher. He causes the birth of the etheric body, which is capable of receiving and transmitting light. He further guides the student to realize himself as a being of light in the size of a thumb ﬁnger. The way the teacher guides, is incomprehensible by the student until the student is fully accomplished. Sri Guru Datta is thus the Mother-Father principle that continues to develop the body of the soul and the knowledge of the soul until the preparation of the etheric vehicle and self-realization. Such is the beauty of the Teacher.

. The various ornaments fashioned out of gold are not different from the gold,

THE BEGGING BOWL Lord Sankara is said to carry a begging bowl in the Hindu mythology. So also Sri Guru Datta carries a begging bowl, but he is not a beggar. To protect the beings, he begs them to donate their limitations, their impurities, their evil motives and substandard behaviours. It is for this reason he extends the hand with the begging bowl towards everyone that orients to him. He would like his followers to freely donate all that which is cause of disease so that the donor would regain the ease. Disease is bigger in dimension than sickness. One may not be sick, but yet, he can be "not in ease". Sri Guru Datta wants that the beings should liberate themselves, by right understanding, through the donation of all factors of dis-ease. — To be continued Contributed by Atmajyothi Gayatri

and similarly, this world of moving and unmoving things, manifested out of Self, cannot

Answers to Upanishad Quotient 1. 2. 3. 4. 5. 6. 7. 8. 9.

be other than Self.

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Poorna Prajna - A person with full wisdom (Enlightened One) Vigraha - Idol Kshara - Perishable Akshara - Imperishable Bhavishyat - Future Bhutham - Past Trikala jnani - Knower of past, present and future Kalatheetha - Beyond time Nada - Sound

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Paramahamsa Yogananda “Every morning I offer my body, my mind and any ability that I posses, to be used by Thee, O infinite creator, in whatever way Thou dost choose to express Thyself through me. I know that all work is Thy work, and that no task is too difficult or too menial when offered to Thee in loving service.” ― Paramahansa Yogananda “My body shall pass but my work shall go on. And my spirit shall live on. Even when I am taken away I shall work with you all for the deliverance of the world with the message of God.

Self is hidden when the world appears, but when Self shines forth, the world will disappear. Being different in nature, like the [apparent] dog [seen in] the stone, both cannot be seen together.

“Those who have come to Self Realization Fellowship truly seeking inward spiritual help shall receive what they seek from God. Whether they come while I am in the body, or afterward, the power of God through the link of the SRF Gurus shall flow into the devo-tees just the same, and shall be the cause of their salvation....The ever[living Babaji has promised to guard and guide the progress of all sincere SRF devotees. Lahiri Mahasaya and Sri Yukteswarji, who have left their physical forms, and I myself, even after I have left the body — all will ever protect and direct the sincere members of SRF YSS.” A brief overview of his life In the hundred years since the birth of Paramahansa Yogananda, this beloved world teacher has come to be recognized as one of the greatest emissaries to the West of India’s ancient wisdom. His life and teachings continue to be a source of light and inspiration to people of all races, cultures and creeds. Paramahansa Yogananda was born Mukunda Lal Ghosh on January 5, 1893, in Gorakhpur, India, into a devout and well-to-do Bengali family. From his earliest years, it was evident to those around him that the depth of his awareness and experience of the spiritual was far beyond the ordinary. Both his parents were disciples of Lahiri Mahasaya, the renowned master who was instrumental in reintroducing Kriya Yoga in modern India. When Yogananda was an infant in his mother’s arms, Lahiri Mahasaya blessed him and foretold: “Little mother, thy son will be a yogi. As a spiritual engine, he will carry many souls to God's kingdom.” In his youth Mukunda sought out many of India's sages and saints, hoping to find an illumined teacher to guide him in his spiritual quest. It was in 1910, at the age of seventeen, that he met and became a disciple of the revered Swami Sri Yukteswar Giri (right). In the hermitage of this great master of yoga he spent the better part of the next ten years, receiving Sri Yukteswar’s strict but loving spiritual discipline. At their very first meeting, and on many occasions thereafter, Sri Yukteswar told the young disciple that he had been chosen as the one to disseminate the ancient science of Kriya Yoga in America and worldwide. After graduating from Calcutta University in 1915, Mukunda took formal vows as a monk of India's venerable monastic Swami Order, at which time he received the name Yogananda (signifying bliss, ananda, through divine union, yoga). His ardent desire to consecrate his life to the love and service of God thus found fulfillment. Beginning of World Mission: Yogananda began his life's work with the founding, in 1917, of a “how-to-live” school for boys, where modern educational methods were combined with yoga training and instruction in spiritual ideals. One day in 1920, while meditating at the Ranchi school, Yogananda had a divine vision showing him that now was the time to begin his work in the West. He immediately departed for Calcutta. Sri Yukteswar confirmed that the time was right, saying: “All doors are open for you. It is now or never.”

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Shortly before his departure, Yogananda was visited by Mahavatar Babaji, the deathless master who revived in this age the ancient science of Kriya Yoga. “You are the one I have chosen to spread the message of Kriya Yoga in the West,” Babaji said to Yogananda. “Long ago I met your guru Yukteswar at a Kumbha Mela; I told him then I would send you to him for training. Kriya Yoga, the scientiﬁc technique of God-realization, will ultimately spread in all lands, and aid in harmonizing the nations through man's personal, transcendental perception of the Inﬁnite Father.”

This world which appears, concealing Self, is a mere dream, but when ‘concealed’ by Self, it remains as none other than Self.

A Spiritual Foundation The young swami arrived in Boston in September 1920. His first speech, made to the International Congress of Religious Liberals, was on “The Science of Religion,” and was enthusiastically received. That same year he founded Self-Realization Fellowship to disseminate worldwide his teachings on India’s ancient science and philosophy of Yoga and its time-honored tradition of meditation. The first SRF meditation center was started in Boston. For the next several years, he lectured and taught on the East Coast; and in 1924 embarked on a crosscontinental speaking tour. Reaching Los Angeles in early 1925, he established there an international headquarters for Self-Realization Fellowship atop Mt. Washington, which became the spiritual and administrative heart of his growing work. Yogananda emphasized the underlying unity of the world’s great religions, and taught universally applicable methods for attaining direct personal experience of God. Work in India: In 1935, Yogananda returned to India for a last visit with his great guru (right). (Sri Yukteswar passed away on March 9, 1936.). During Yogananda’s year-long sojourn in his native land, he gave classes and Kriya Yoga initiation in cities throughout the subcontinent. He also enjoyed meetings with Mahatma Gandhi who requested initiation in Kriya Yoga; Nobel prize winning physicist Sir C. V. Raman; and some of India’s most renowned spiritual figures, including Ramana Maharshi and Anandamoyi Ma. It was during this year that Sri Yukteswar bestowed on him India’s highest spiritual title, paramahansa. Literally “supreme swan” (a symbol of spiritual discrimination), the title signifies one who is established in the ultimate state of union with God. In late 1936 he returned to America, where he remained for the rest of his life. Yogananda's life story, his groundbreaking memoir, Autobiography of a Yogi, was published in 1946 (and significantly expanded by him in subsequent editions). A perennial best seller, the book has been in continuous publication since it first appeared and has been translated into many languages. It is widely regarded as a modern spiritual classic. It has sold well over four million copies since its publication in 1947. Final Years and Mahasamadhi Paramahansa Yogananda’s final years were spent largely in seclusion, as he labored intensely to complete his writings — including his voluminous commentaries on the Bhagavad Gita and the teachings of Jesus Christ in the four Gospels, and revisions of earlier works such as Whispers from Eternity and the Self-Realization Fellowship Lessons. On March 7, 1952, the great guru entered mahasamadhi, a God[illumined master’s conscious exit from the body at the time of physical death. “The ideal of love for God and service to humanity found full expression in the life of Paramahansa Yogananda....Though the major part of his life was spent outside India, still he takes his place among our great saints. His work continues to grow and shine ever more brightly, drawing people everywhere on the path of the pilgrimage of the Spirit.” Sources: http://www.yogananda-srf.org http://www.om-guru.com http://www.anandaindia.org

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Lalitha Sahasranama - Srividya ौी- सM5 ु Nयो- नम: िौ#वOां- प रपूण-' मे5- िशखरे - #ब द ु #ऽकोणे- ःथतं- । वािगशा द- समःत- भूत- जननीम ्- म चे- िशवाकारके- || कामाFीं- क5ण- रस- वण'वामयीं- कामेRरा क- ःथतां- | कातां- िच मय- कामको ट- िनलयां- ौी- ॄ - #वOा0बजे- || This whole world of triads which deludes us, seeming to be an undisputable reality, is only the form of the Supreme Power [Chit-Shakti], which abides eternally as none other than the Supreme Self.

"Sri vidyaam pari poorNa meru shikare , Bindu trikoNe stitam | Vaageeshaadi samasta bhuta jananeem , Manche shiva kaarake || Kaamaaksheem karuNaa rasaarNavaamayeem , Kaameeshvaraanka stitaam | Kaantaam chinmaya kaamakoTi nilayam , sri Brahma vidyam bhaje ||" '' 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 Kamakoti Peeta and is the Brahma Vidya '' Commentary : The Dot Triangle is at the top of the Meru - Sri Chakra . Srividya is Sri Lalitambika abiding in the Royal Sri Chakra , consisting of Bindu , Triangle . It is said that Sri Chakra is the body of Shiva and Shakti . She is the mother of Brahma (Vaageesha ) and all the creations of Brahma . She is the Chetana 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 . 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 Kama koti nilaya. The residing place of the Ultimate desire is the top most part of the Meru , the Dot Triangle where Sri Vidya exists . She is the mother of Chit , means the mother of intellect , the divine Goddess. 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 parents Sri Shiva Shakti ikya roopini Sri Lalitambika . Sri Chakra in our body : The Bindu lies beneath the cowlick at the back of the head . The Triangle is formed with the union of Ajna , Bindu and Sahasrara chakra. Sahasrara is located on the Crown of the head and is the door for Brahman (Brahmarandra) . Ajna is located in between the eye brows , Ajna Chakra is the seat of Sadguru and called as Guru Chakra and the union of these three Chakras form the Triangle where Sri Vidya or Sri Lalitambike exists on the

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Meru of our body . The Energy centers in our body from Muladhara to Sahasrara is the Sri Chakra located in our body . Contemplating on these Shakti Chakras in our body and awakening the Kundalini Shakti , the Universal Mother Sri Mata in Muladhara and raising it towards the Sahasrara with the knowledge of Sri Vidya and uniting the Kundalini Shakti with the Pure Consciousness Shiva on Sahasrara is the union of Shiva Shakti Ikya Roopini Sri Laitambika . Sri Lalita Sahasranama are the divine thousand names starting from Sri Mata - The Universal Mother from Muladhara ( root of the Supreme Truth) to Shiva Shakti Ikya Roopa - The Universal Parents in Shasrara ( the Supreme Truth) , the Thousand Petals with thousand divine names is known as Sri Lalita Sahasranama .

. As the fire shines hidden

x ౕ)*ా+ం ప ప|ణ' vౕరు xఖ<ె , {ందు ెూౕhె i&తం ।

within the

ాQౕHా సమస3 భూత జనGౕం , మంBె x ా ార ె ।।

smoke, the Light

ాCా§ౕం కరుhా రస వణ' ామwౕం , ాvౕశ"<ాంక i& ాం ।

of Knowledge

ాం ాం Eన య ామ ెూౕ GలKాం , x ౕ బ హ )*ా+ం భ ె ।।

shines hidden ''ప ప|ణ' vౕరు xఖరద (x ౕ చక ద xకరద vౕ[ె ) , {ందు ెూౕణద67 ఉపi&త[ాQరువ , బ హ (ాగు సమస3 ౕ)గP@ె (uాతుగP@ె )

within the names and forms of this world. When the mind

జనGKాQరువ , ామ ె (ాగు కరుhెయ ,ాగరవ ెFౕ తుం{రువ కణుzగళనుF (ెూం రువ , భగవంత xవన Bెౕతన శ 3KాQరువ , xవన *ెౕహద67 ఇరువ , E శ 3KాQ ామ ెూౕ ౕటద67 ెలiరువ x ౕ బ హ )*ె+qౕ ఆQరువ x ౕ)*ా+P@ె ననF నమనగళ> '' )వరhె : x ౕ చక ద vౕరు xఖరద vౕ[ె {ందు ెూౕణ ఇరువ ,ా&న . x ౕ )*ా+ x ౕ చక ద67 x ౕ ల6 ాం{ ెKాQ )<ాజCానrాQ*ా;r ె . x ౕ చక {ందు (ాగు ెూణవనుF (ెూం రువ xవ (ాగు శ 3య *ెౕహ ెందు (ెౕళ[ాQ*ె .

is made clear by Supreme Grace,

x ౕ )*ా+ బ హ (ాగు బ హ న సృ O@ె ( సవ' భూతగPగూ ) జనG . అవళ> xవన Bెౕతన శ 3 , శృ OCాడ Uెౕకు ఎనుFవ xవన ఆ,ె@ె అవళ>

the nature of the

xవన67 కం@ెూPసువళ> . అవళ> కరుhెయ ,ాగర ంద తుం{రువ , )శ"ద ాwKాQ xవన67 ె[ెiరువళ> . ఇS )శ"వL xవన *ెౕహ ,

world is found to

*ెౕ)యు )శ"ద Bెౕతన శ 3KాQ x ౕ )*ా+ రూపద67 ఇరువళ> .

be real [as Self], and it will appear no more as the illusory names and forms.

x ౕ ఎంద<ె శుభ , )*ా+ ఎంద<ె Vాన . శుభ తరువ VానవL KావLదు ? పరమHె ౕషp సత+వనుF ెూడువ Vాన - బ హ Vాన . x ౕ )*ా+ ామ ెూౕ ౕటద67 ె[ెiరువ బ హ )*ా+ . vౕరు xఖరద67 , {ందు ెూౕణద67

ె[ెiరువ x ౕ )*ా+ ,ా&న , పరమ Hె ౕషp ాద

ామ ె ఇరువ ,ా&న . ఉనFత ాద ామ ెయనుF ెూడువ E శ 3 ాw అవrెౕ .

x ౕ )*ా+ )శ" Cా ెKాQ x ౕ ల6 ాం{ ెKాQ ఎల7 వసు3గళ రూ ద67 , ఎల7 బ@ెయ శ ౕరద67 Bైతన+ ాQరువళ> . Kారు ఇS )శ"వ ెFౕ [ా6సువrె ౕ అవrెౕ x ౕ ల6త . తనF మకnళనుF సం ెూౕష ంద [ాల ె ]ాల ె Cాడువవళ> ల6 ాం{ ె . x ౕ ల6 ా సహస ామవL x ౕCా ా ఇంద శురు ాQ x ౕ xవ శ 3 ఐక+ రూ \ ల6 ాం{ ా ఇంద ము ా3య ాగుత3*ె . x ౕ ల6 ాం{ ె శుభవనుF ఉంటుCాడువ ాw . )శ" Cా ె x ౕCా ా తనF భక3రనుF x ౕ )*ా+ ఎంబ శుభ )*ె+యనుF అనుగ i , అవరనుF పLనజ'న ంద ముక3<ాQసు ా3r ె , అవరు ౕవను ఖ3<ాQ , )శ" Cా ా త<ాద xవ శ 3 ఐక+ రూప ాద x ౕ ల6 ాం{ ెయ67 ఐక+ ాగు ా3<ె .

x ౕ చక నమ *ెౕహద67 : {ందు త[ెయ ంబ య67 x©ెయ తలద67 ఇరుత3*ె . ఆVా , {ందు , (ాగు సహ,ా రద చక గళ సం ౕగ ెౕ ెూౕణ . సహ,ా ర xరi/న ౕటద vౕ[ె ఇదు; , బ హ న *ా"ర ఎందు (ెౕళ[ాQ*ె ( బ హ రంద ) . ఆVా చక వL హుబుsగళ నడు ె ఇదు; , సదుAరుగళ ఆసన ాQదు; , గురు చక ఎందు క<ెయ[ాQ*ె . ఈ మూరూ చక గళ సం ౕగ ంద xరi/న ౕటద vౕ[ె ెూౕణ రూప@ెూండు , x ౕ )*ా+ అథ ా x ౕ ల6 ాం{ ెయు )<ాజCానrాQ*ా;r ె . నమ *ెౕహద67 ఇరువ మూ[ాuార ంద సహ,ా రదవ<ెగూ

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ఇరువ శ 3 చక గrెౕ , నమ *ెౕహద67 ఇరువ x ౕ చక . x ౕ )*ె+య Vాన ంద నమ *ెౕహద67 ఇరువ ఈ శ 3 చక గళ vౕ[ె uా+Gi , కుండ6G శ 3యనుF ాగృత@ెూPi , మూ[ాuా<ాద67 ఇరువ )శ" Cా ెKాద x ౕ Cా ెయ ఆ<ెూౕహణ ంద , కుండ6G శ 3యు , సహ,ా ద67 )<ా సు 3రువ శుద; అ వL xవన ెూ ె సం ౕగ ెౕ , xవ శ 3 ఐక+ రూ \ x ౕ ల6 ాం{ ా . x ౕ ల6 ా సహస ామ , మూ[ాuార ంద )శ" Cా ెKాద x ౕ Cా ా ఇంద ]ా రంబ ాQ , సహ,ా రద67 )శ" Cా ా త<ాద (పరమHె ౕషp సత+ ) xవ శ 3 ఐక+ రూ \ x ౕ ల6 ాం{ ెయ సహస ామ , సహ,ా రద67 ముక3 ాగువL*ెౕ వ+ ాద x ౕ ల6త

For those who

సహస ామగళ> .

never lose the True Knowledge of Self, which is the base of all sense knowledge, the world also is

Wisdom of Allama Prabhu

nothing other

అల7మ ప భు :

than Self-

ప భు ాQ హు O , ప భు ాQ Uెళదు , ప భు ాQqౕ ప పంచద , జగ 3న పంSత

Knowledge. But, how can an ordinary man, who has not gained

]ామరననుF ఉద; i పరమ ప భు ాQ , పరCానుభవద ప cెKాQ , )<ాగ )భు ాQ , vరవ ౕQ . జగ 3న CాqయనుF @ెదు; , ై<ాగ+ ము 'KాQద;రు , శXన+ జగ 3@ె ,ెౕ , శXన+ ౕఠవ ెFౕ , శXన+ *ెూళ@ెూం*ాదరు . ఇవర '' శXన+ సం]ాద ె '' ఎంబ గ ంథ ై<ాగ+ద తు య ెF సుత3*ె . వచన : Gౕ ెన@ె గురు ా*ెూ1ె , ాGన@ె xష+ ా*ె । ఎనF ాయద కమ'వ కrెదు ,

Self-knowledge,

Gౕ ెనF ాయద67 అడQ , Gౕ ెనF ]ా ణద67 అడQ । Gౕ ెనF cావద67 అడQ ,

understand the

Gౕ ెనF కరస&ల ెn బందు , ారుణ+వ Cాడు గు(ెౕశ"<ా ।।

statement of

అథ' :

Sages who, seeing

Gౕ ె గురు , ా ెౕ xష+ . ననF శ ౕరద కమ'వనుF ె@ెదు , నన67రువ అవగుణగళనుF ె@ెదు (ాకు .

through Jnana,

Gౕను ననF శ ౕరద67 అడQ , ]ా ణద67 అడQ , cావద67 కుPతు , ఎనF కరస&ళ అంద<ె GనF67 ఒం*ాQసు గు(ెౕశ"<ా .

say that the world is real?

DIVYA

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

Yogasana

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STEP – 1 : Introduction of Asana Name: Ardha-Chakrasana Meaning: Half wheel posture. Justiﬁcation: In ﬁnal posture body is like a half wheel Type: Standing Category: Culturative Stithi: Tadasana Vishranti: Shithila tadasana Counts: 4 Complimentary: Padahastasana STEP – 2 : Demonstration

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Yoga Classes

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Atmajyothi Prasad is conducting yoga classes through youtube. Please visit youtube.com/ yogajyothi You can also contact him at sppillutla@gmail.com

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Silent Demonstration: Final posture as shown in figure Demonstration with counts, explanation and breathing: Come to Stithi (Tadasana) Ekam: Support the back at waist by the palms, fingers pointing forwards. Dve: Inhale and bend backwards from lumbar region. Drop the head backwards. Hold the posture for 1 minute Trini: Exhale and straighten the back and come back to stithi. Chatvari: Release the hands. Exhale and come to sithila tadasana. STEP – 3 : Benefits and Limitations

Specific Benefits: • Makes the spine flexible • Stimulates the spinal nerves • Promotes the circulation of blood into head. • Strengthens neck muscles. • Expands chest and shoulders and improves breathing. Specific Limitations: • People with vertigo should avoid this posture • Those who underwent recent abdominal surgery should avoid this asana

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DIVYA

STEP – 4 : SUBTLE points Don’t spread ﬁngers Don’t spread elbows Don’t bend knees Perform the pada-hastasana as complementary to this asana.

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

Articles: These can include articles on various spiritual topics like Upanishads, Vedanta, Yoga, Trivia, Quiz, Puzzles, Yajna Activities, or your own original ones. Please encourage children to contribute. For contributing in Kannada, please visit google.co.in/transliterate to transliterate your article from English to Kannada font. Copy paste the Kannada font in the body of Gmail and mail the same. Next month Feb 2013 we are celebrating

Page 3: Pictures and short reports of Satsang activities

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

Ramakrishna Paramahamsa and Meher baba. Please

Transcribe: We’ll be studying the 10 important Upanishads over the next year. Prabhuji’s teachings will be translated to various languages. Atmajyothis have volunteered. If interested, please get in touch with Prabhuji

send your contributions based on the same.

Weekly satsangs: At Prabhuji’ s place over the weekends and at Atmajyothi Anand’s place on Thursdays. Satsangs for festivals are organized at a convenient date/time. Come Online:

DIVYA

JYOTHI

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

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

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

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Atmajyothi Vishwa Gurukulam’s classes on Gita and Upanishads for children are broadcast on www.ustream.tv/channel/atmajyothi-LADS

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Yoga classes conducted by Atmajyothi Prasad on youtube.com/ yogajyothi

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