Divya jyothi jun 2013 by Atmajyothi Subbu

Inside this issue: Prabhuji Speaks

Panchadasi - Tatva Viveka

Patanjali Yoga Sutra

Swetasvara Upanishad 9 Bhavadhare The Hidden Treasures of the Self

Baba Explains

Prabhujiâ&#x20AC;&#x2122;s articles in Bodhi Vruksha

Sanatana Dharma

Thoughts

Mundaka Upanishad

Sakshibhavada Adbhutagalu

Lalitha Sahasranama

Yogasana

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From the editors desk Hari Om, Vidyaranya is one of the important preceptors of Advaita philosophy in the history of Sanatana Dharma. To the discriminative student, His work Panchadasi stands as an invaluable guide and testament assisting in the search of truth. This month we are celebrating Vidyaranya Jayanthi and have featured quotes from Panchadasi. We are also celebrating the teachings of Meher Baba and have a couple of articles based on his teachings. Hope you enjoy this edition. - In Guruseva.

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Prabhuji Speaks - Illusion of time Dear Atmajyothis, Let us contemplate of the principle of Time. All of us perceive 3 aspects of Time â&#x20AC;&#x201C; the past, the present and the future. Time seems to be ceaselessly flowing from past to the future. Past is fixed and dead. Is this true ? Time seems to be driving us towards a destiny of our own making. Many philosophers are of the opinion that time is an illusion . Look at our own states of being. We go through 3 states everyday ( waking dreaming, and deep sleep). We have different sense of timing in each of these states. In waking state, we experience the world though physical body. In dream state we experience with a dream body. Finally in deep sleep the passage of time stops. When someone is happy time flies off. On the other hand, if someone is unhappy, time appears to be slowing down drastically. For the same person, time appears to be different in different circumstances. Process of Time seems to be different for different people. What is time in reality ? Many people confuse the clock with time. Clock is a measurement of time . Clock is just measuring instrument but clock itself is not time. How do you experience time. You observe an object and then shift your attention to any other object. The shifting of awareness from one point to the other seems to be giving rise to experience of time. Is it possible to travel back in time ? Is it possible to travel to the future. For both the answer seems to be yes. Science does not discount the possibility of travel into the future/ past. If we analyze our experience carefully, memory seems to be the prime cause of feeling of time. Children have no past memory and hence there is no passage of time. The goal of spiritual practice is to move from time to timeless.

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

Salutation to the lotus feet of my Guru Sri Sankarananda whose only work is to destroy the monster of primal nescience together with its effect, the phenomenal universe.

''O Sadgurudeva! Gurudeva is the Light of Self - Atmajyothi, the Light of the Universe - Brahmajyothi, Light to the world – Jagatjyothi, Light of Love- Premajyothi, Light of Compassion - Karunajyothi, Light of Wisdom - Jnanajyothi. Sadgurudeva is the Light of Pure Consciousness - Shudda Prajnaajyothi. O Gurudeva! O Pujaneya! Please bless me to Merge in Your Lotus Feet'. 14 तःय

हे तुः समानािभहारः पुऽ िनौुतौ |

इहाना दर व ै व यमोहै किनब धनम ् || १४ ||

The cause of hiding the voice of the son is the concealment in the simultaneous chanting by all students; and here in the present topic, that although the Atman is abundantly present, is concealed by intense delusion alone. (14) Commentary: What is it that is that causes such a contrary knowledge? It is Pratibandha. And how can this Pratibandha be removed? Pratibandha means obstacle. Here he is unable to hear his sons voice because all the other students were chanting along with his son. If the master has to hear his sons voice alone, all the other students should stop chanting, then his sons voice which was hidden in the many voices can be clearly audible. Therefore, the obstacle here is not only the collective voices of the students but that 'I'ness and 'My'ness. One with body & mind concept is attached. They are attached with I ness. What all they think it to be theirs, like their things, their power, their subject, their fame, their people; they are very much possessive about it. This makes them cling to it. Therefore, attachment means clinging to a person, thing etc., when you cling to a particular thing or a person, the fear of losing it agitates the mind. The first disturbance of the mind is desire for something. The desire is the seed which grows into tree with different branches like name, form, thing and activities to which we cling to. We not only cling to the objects but we cling physically, emotionally and intellectually. That obstacle has to be removed or made silent. In the same way, although the Atman is of the nature of Sat-Chit-Ananda, we are not able to understand or experience it because of wrong or opposite understanding. This is nothing but ignorance. The remedy is to understand in the correct way or remove the ignorance. Ignorance is the obstacle here in the form of Vyamoha. The obstacle is the confused state due to the attachment or Vyamoha. Vyamoha is the special attachment or attachment with blindness. In Vyamoha the confusion is deep rooted. Vyamoha is not only responsible for wrong perception but it is also inability to understand the right thing. We can see this Moha and Vyamoha in Sri Bhagavadgita where Arjuna was against the war in the beginning as his angle in perceiving was wrong. He was in utter confusion because he could not fight against his own ones, this is Moha. Moha is confusion of thought, distraction of the mind. Sri Krishna, by imparting the knowledge of Unity (yoga) to Arjuna destroyed the confusion of thoughts, the mind became silent. When he imparts the knowledge of Unity, where is the bewilderment or what

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sorrow can one have! If this is Moha let us see what Vyamoha means!

This discussion about the discrimination of Truth (Brahman) (from untruth) is being initiated for the easy understanding of those whose hearts have been purified by service to the pair of lotus feet of the Teacher.

Vyamoha means blind attachment. This we can see with King Dhrutarashtra. He was not only blind physically, but he was blind emotionally. He could never see his sons greatest mistakes also. His blind love towards his son was the greatest obstacle. Arjunas attachment was due to ignorance but Dhrutarashtras was a blind attachment. He could never come out of it. It was like a blind person leading another blind person. Vyamoha means blind attachment that you depend upon an object or being. If that object or person is taken away from you, you feel as if a part of you has been taken away. You feel you are not a whole person without that. You cannot function without that. This is Maha Moha which is also called Vyamoha. The obstacle is removed with the knowledge of Unity. Arjuna was so much confused and attached towards his relatives that he could not fight in the battle field. Arjuna surrendered himself to Sri Krishna. Arjuna was the means to impart the knowledge of Unity to millions of millions of human beings by Sri Krishna. This was the grace showered on Arjuna. Arjuna is not just a person in Mahabharata or Srimad Bhagavadgita, Arjuna is the state of mind, Arjuna is the way of living in our daily life. Sri Krishna is in the form of Sadguru showering grace on his devotees or disciple who has surrendered to him. By the grace of Gurudeva, the ignorance which is the root cause of attachment is destroyed with the weapon called the knowledge of Wisdom. This does not mean disassociating from the objects, being or activities. You have to just root out the dependencies on that which is "not yours or not you". Be independent so that you can associate freely without being attached. Thus, Vyamoha is a combination of wrong perception and the absence of knowledge which is nothing but Avidya. Avidya again is the combination of nonexistence and ignorance resulting in wrong knowledge. The Atman is beginningless – Anadi. The ignorance can end at some point but Atman is eternal – never ends – Na astameti. We will see in next sloka the nature of this Avidya, and how it can be removed. Shirasa Namisuva, Tamma Pada sevaki

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Patanjali Yoga Sutra - Talk 9 Talk by Sadguru Prabhuji on Patanjali Yoga Sutra – Aparigraha Chapter 2 Sutra 39 13th October, 2012 The objects of knowledge, viz., sound, touch, etc., which are perceived in the waking state, are different from each other because of their peculiarities; but the consciousness of these, which is different from them, does not differ because of its homogeneity.

My humble Pranams to all Atmajyothis, the divine lights of the Self. Today, we shall discuss about one of the Patanjali Yoga Sutra, Aparigraha, non possessiveness. We have spoken so far discussed about the five yamas, Ahimsa, Astheya, Sathya, Brhamacharya and now Aparigraha, which means non possessiveness. Mind wants to grasp, hold on to something, and possess something. Non possession is called Aparigraha. Let me tell a story. There was a monk who lived on the top of the Himalayas meditating for enlightenment. He had very few possessions, only a loin cloth. He lived an austere life. There was a rat in his hut, which used to cut his loin cloth into pieces. That was a big problem for him. To protect the loin clothes from the rat, he brought a cat. Once the cat came, the problem of the rat was solved, but a new problem started. The cat had to be fed milk. He now, brought a cow to feed the cat. The cow had to be fed and maintained. He had no choice but to get married. After marriage he had children and to take care of them he came down from Himalayas and started working. This is how our life possessions begin too. We start with a small need and to fulfill that we acquire something and the acquisitions become a problem and it goes on. Need becomes greed, and greed becomes possessiveness and this cycle continues. Patanjali Yoga Sutra addresses this nature of human beings, grasping and possessiveness is dealt with in this sutra on Aparigraha.

अप&रमहःथैय) ज मकथंता संबोधः ॥३९॥ aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ ||39|| When one is steadfast in non-possessiveness or non-grasping with the senses (aparigraha), there arises knowledge of the why and wherefore of past and future incarnations. For one who is established in non possessiveness, the origin of life becomes clear. He becomes aware of his origin of birth and life. Let us understand how these are related. The minds nature is to hold onto something. We hold on because there is inherent fear in us. The fear of being limited, vulnerable, fear of death, loss of reputation, fear of losing something makes us desire, aspire for something more. The root of human existence is fear because we identify with the body, mind and intellect and when we do so, we have a limited identity, the Self which is infinite, boundless, peace and bliss. Instead of identifying with our infinite nature, we identify with the finite nature which is the mortal body. The moment we do so, fear grips us and this identification is called Avidya or ignorance. When ignorance takes possession of us, we feel separate from existence. This separation causes fear, deep rotted fear, even though one does not express it, there is a fear inside and this gives rise to desires, survival instincts. I have to grow, become bigger, larger, so that I am protected from the existence. This fear is the cause of our birth. Now, the human being starts accumulating

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Similar is the case in the dream state. Here the perceived objects are transient and in the waking state they seem permanent. So there is difference between them. But the (perceiving) consciousness in both the states does not differ. It is homogeneous.

more and more to overcome this fear. I have heard of people having a wardrobe full of clothes and shoes which they will never use, all these possessions are born out of greed, not need. Aparigraha means identifying out need clearly and acquiring what is required for our need and dropping greed. With greed, we are snatching from someone; we are eating into somebody else's requirement and need. At the physical level, Aparigraha mean non possession of objects beyond our needs. Mahatma Gandhi had only two pieces of cloth. He lived a life of simplicity and brought awakening of the masses in India, gave them courage and strength for gaining freedom from colonial rule. Mother Theresa lived a life of simplicity and brought peace and love to millions. Mata Amritanandamayi lives so and brings peace to millions. Light luggage for a comfortable journey. We know this with respect to travel. In the journey of life too, we have to learn how to have light luggage. Aparigraha, means going through the journey of life with light luggage. What to do with excess possessions? Try to see somebody who needs it. Keep what is required and give the rest to someone who can use it. If you have 100 pairs of shoes, you will not use 90 pairs. Probably, if you donate those, some people can be helped. When you waste food, your leftover can give life to somebody. There are many who do not even have one meal a day. When you waste, see if you can donate it to somebody who can survive on that. Non possessiveness is living with minimum and doing service with excess. At the psychological level we have possessions; we get stuck to ideas, concepts, and memories. When you are stuck, you either live in the past or future, memories are dead past, unreal, and we live in that. Dropping identification with memory, good or bad, dropping our projection of past into future is psychological Aparigraha. Living in the eternity of the present is called Aparigraha. As you meditate and contemplate, your true nature becomes more evident. Bliss, infinity, non possessiveness are the true nature of the Self. Self does not hold on to anything. The true nature of Self is complete freedom from all kinds of possessiveness. Once we really understand this, then Janma khatham, the origin of life becomes very clear. What is that origin? It is ignorance, which leads to desire, to greed, to possessiveness and to misery, because the more you possess, the more you have to hold onto. There is no threat perception. Think over, who is more worried, an emperor or a monk? Emperor is more tensed as he has to protect, guard so many things, whereas a monk is relaxed as he has less possessions. Less luggage, light luggage, journey becomes more comfortable. Aparigraha means traveling light in life, having less baggage, using surplus baggage for the benefit of someone who needs it. In true sense, Aparigraha means dropping all mental identities, thoughts, memories, feelings and projections onto the future and living in the present moment.

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Zen Koans

A person awaking from deep sleep consciously remembers his lack of perception during that state. Remembrance consists of objects experienced earlier. It is therefore clear that even in deep sleep 'want of knowledge' is perceived.

The Living Buddha & the Tubmaker Zen masters give personal guidance in a secluded room. No one enters while teacher and pupil are together. Mokurai, the Zen master of Kennin temple in Kyoto, used to enjoy talking with merchants and newspapermen as well as with his pupils. A certain tubmaker was almost illiterate. He would ask foolish questions of Mokurai, have tea, and then go away. One day while the tubmaker was there Mokurai wished to give personal guidance to a disciple, so he asked the tubmaker to wait in another room. "I understand you are a living Buddha," the man protested. "Even the stone Buddhas in the temple never refuse the numerous persons who come together before them. Why then should I be excluded?" Mokurai had to go outside to see his disciple.

The Thief Who Became a Disciple One evening as Shichiri Kojun was reciting sutras a thief with a sharp sword entered, demanding wither his money or his life. Shichiri told him: "Do not disturb me. You can find the money in that drawer." Then he resumed his recitation. A little while afterwards he stopped and called: "Don't take it all. I need some to pay taxes with tomorrow." The intruder gathered up most of the money and started to leave. "Thank a person when you receive a gift," Shichiri added. The man thanked him and made off. A few days afterwards the fellow was caught and confessed, among others, the offense against Shichiri. When Shichiri was called as a witness he said: "This man is no thief, at least as far as I am concerned. I gave him the money and he thanked me for it." After he had finished his prison term, the man went to Shichiri and became his disciple.

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Swetaswara Upanishad Bhavadhare We will continue with the chapter one and shloka number 9 of the Swetaswara Upanishad. This consciousness (in the deep sleep state) is indeed distinct from the object (here, ignorance), but not from itself, as is the consciousness in the state of dream. Thus in all the three states the consciousness (being homogeneous) is the same. It is so in other days too.

/ा/ौ ावजावीशनीशावाजा 3ेका भो4ृ भो6याथ7य4 ु ा | अन त8ा9मा व:;पो 3कता7 ऽयं यदा व दते ॄ= मेतत ् || ९ ||

Eshwara, the Lord is all knowing. The jiva, which is the individual Consciousness, is ignorant, ajnani. The prakriti, nature is there for the enjoyment of the individual Consciousness. When one realizes all these three as brahma swarupa or of the nature of the Consciousness, then he/she will be completely fulfilled with life, Krutakritya, means nothing else to be done. Once he/she realizes that jiva (the individual Consciousness ),Eshwara ( the Lord) and the prakriti (the nature), all these three are nothing but that pure Consciousness, Paramatma, then he/she who realizes this will become free from all the bondages. There are two things which are spoken here. One is Eshwara, the Lord and the other is jiva, the individual Consciousness. The lord is all knowing. He knows everything because whatever is required in the Universe for creation, sustenance and destruction, everything is to be known by the Lord. There is nothing which Lord doesn't know. Every aspect of creation, whether it is molecular level or at the galaxy level or at the level of the human beings is known by the Lord. He is all knowing. All pervading and all-knowing Lord is called Eshwara. Then there is jivatma, the individual Consciousness, what we are. Individual Consciousness is ignorant, ajnani. There is ignorance for the Individual and there is no trace of ignorance for the Lord. The individual cant even see what is beyond this door. The individual cant see what is there tomorrow. Individual cannot remember what happened in the past life or even what happened a couple of months ago. The past, present and the future is clearly visible to the Lord. It is like a mountain, somebody who is sitting on the top of mountain can see everything that is happening below the mountain. Suppose a vehicle is coming very fast and there is a pit on the road, the person who is sitting on the top of the mountain can very well see that this person driving the vehicle can meet with an accident. Whereas the driver cannot see the pit and he gets trapped. So, what is your future is the present for the Lord. What is your past is also the present for the Lord. Whereas for you there is a future as you don't know what is coming, But for the Lord, your past, present and the future is the present which is visible now. He is sarvajna, mean he knows everything. Whereas individual has very limited sense organs, limited ability. For the enjoyment of the jiva, this nature, prakriti is there. It is very beautiful; there is sun, moon, earth, wind, trees, mountains, rivers, ocean etc. there are living and non-living beings. This whole universe is there for the experience of the individual Consciousness, jivatma.

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Through the many months, years, ages and world cycles, past and future, consciousness is the same; it neither rises nor sets (unlike the sun); it is self-revealing.

Now, one aspect of the jivatma, the individual Consciousness, is you and another aspect is the Lord and you have to understand that both jivatma and the Lord are unborn, ajaaha. They are not born and they have no death also. Then how come I am born and I have a date of birth. That has nothing to do with your birth. That is the birth of the body. You have nothing to do with the birth of the body. Because of the ignorance, jivatma thinks that I am the body, mind and the intellect and because of this, jivatma has the concept that I have a birth and I am going to die. Whereas, the Lord has no such concept. The Lord is free from such concepts. Lord is free from ignorance. Both Lord and the jivatma are unborn in reality. They are neither born nor do they die. Neither there is bondage nor there is liberation for him. Of course there is no question of liberation for the Lord; there is liberation for the jivatma. Then what is Enlightenment, what is liberation? The wrong understanding that I am the body, mind and the intellect has to go. This wrong identification comes with ignorance, ajnana. That has to drop. The jivatma realizes that I am unborn, ajaaha. The jivatma, Eshwara and prakriti are also unborn. Paramatma is also unborn only. But what is there is only manifestation. Manifestation is imperfect. In the morning state you see the world. In the dream state you see some other world and in the deep sleep state the world disappears. Nothing is remaining. So which was reality? What you saw in the morning or dream or deep sleep state, which was reality? Everything what you see is temporary, it is a manifestation. Now behind the manifestation, there is atma, the Self. One sishya, was sitting in front of an ashram near Ganga river. He asked his Master, “Master, they say everything is in the Self, how is it possible?” Master asked the question, “Where are you?” Sishya replied, “I am sitting near the Ganga River.” Master asked, “Where is Ganga river?” Sishya replied, “Ganga River is flowing from the Himalayas.” Master asked, “Where are Himalayas?” Sishya replied, “Himalayas are on the earth.” Master asked, “Where is earth?” Sishya says, “Earth is in the space.” And when asked where is space? Sishya replied, “Space is in my mind.” Master asked, “Where is the mind and Sishya said, “It is in my body.” Then Master asked, “Where is the mind and the body?” For that Sishya replied, “That is in my Self, Atman, Consciousness.” The whole universe is in you. When I say, you, it means not in the mind, it is in the Consciousness. Now it appears as separate to us. The world is separate, I am separate, and the Consciousness is separate. In reality everything is Consciousness only, sat-chit-ananda swarupa. Everything is of the nature of existence, Consciousness and bliss. So, one who realizes the true nature of this existence, becomes free. That ananda, the Supreme Lord is anantha, which means infinite. He takes the form of the Universe, but he is the non doer. The Lord is non doer. He is not doing anything. All this is an appearance in the Consciousness. Appearance is not doing, appearance is the manifestation in Consciousness. One who realizes the oneness of the jivatma, Eshwara and the prakriti (prakriti is the result of maya, appearance) that all this is nothing but one Consciousness, the sat-chit-ananda, Existence-Bliss-Ananda. He becomes free from all suffering. All our suffering is because we see something else other than us, something else existing other than God. The God or Consciousness is only there. Everything is of the nature of Consciousness. How is that? Like all the ornaments which are made up of Gold, whether it is ring, necklace, bangle or chain are nothing but gold only. The basis of all ornaments is only gold. The gold itself has taken various forms, but still it is only gold. Similarly the whole universe is nothing but the form of Consciousness only. So if you look at the gold as bangle and forget that it is gold or you may look at the ring and forget that it is gold,

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you are stuck to the form. Similarly everything in the universe is of the nature of pure Consciousness only. Form is an appearance in the Consciousness and one who realizes this will realize the Brahman, the God and he becomes free from all sufferings.

This consciousness, which is our Self, is of the nature of supreme bliss, for it is the object of greatest love, and love for the Self is seen in every man, who wishes, 'May I never cease to be', 'May I exist forever'.

You have to understand the difference between Eshwara and the Parabrahma. Parabrahma is nirguna and niraakara. He has no qualities and he is of formless nature. Our mind cannot understand the formless nature of the nirguna and the niraakara Brahma. Our mind cannot experience it. Because jiva is identified with the body, mind and the intellect, what he experiences this Paramatma or Universe, he experiences that as Saguna Brahma, the form of the Lord. Because I have a body, I experience the Universe as the body of the Lord, Eshwara. When you realize that you are not the body, mind and the intellect, then you experience or realize the nirguna brahma or Parabrahma. As long as you identify with the body, the Lord, Eshwara has a form or body. The moment you identify with the formless nature of yourself which is Consciousness, and then you experience the Lord as formless reality which is called Nirguna Brahma. It is like, when I wear the color glasses, the world appears in that color. Similarly when I wear the body, identify with the body, everything in the world appears to have embodied including the Lord. So that is why we say Shiva is in Kailasa. We start thinking and experiencing the Lord as a body. And that is because you have forgotten that you are wearing the glasses called body, mind and the intellect. Because of our ignorance of our identification with the body, mind and the intellect, we also identify the infinite formless reality called Parabrahma as the form. But that is fine, because that is required for worship, for mind purification and when mind becomes purified you will be able to realize that you are not the body, mind and the intellect. Then you experience the niraakara, the nirguna aspect of the Lord which is Supreme Reality. Here the individual Consciousness, the jivatma, has the first level of experience of GodRealization, experiences oneness with the Universe. The universe is experienced as one living being. It is called as Savikalpa Samadhi. The oneness is experienced at the deepest level. This has once happened to an Astronaut. Three astronauts were sent to moon by the Americans. Two of them landed on the moon and one Astronaut was orbiting around the moon in the lunar vehicle. So suddenly that particular Astronaut realized that everything is oneness only. The universe is one and the moment he experienced that his life changed totally. The other two Astronauts who went with him, they collected some samples and came back to the module. The person who was sitting in the module was experiencing the oneness of the universe. That is called Savikalpa Samadhi. Everything in this Universe is from one single thread, flows from one Consciousness. It is like all the waves in the ocean are nothing but the ocean only. Similarly all the living beings and non livings beings are nothing but the manifestation or an aspect of the pure Consciousness called the Paramatma. He had that realization and after coming back to the earth, he left his Astronaut job and he opened a Research Center â&#x20AC;&#x201C; A Research into Human Consciousness and spent rest of his life on that. This experience is called Savikalpa Samadhi, it is experiencing the Lord. The Lord has physical form called Vishwarupa, the subtle aspect of the Lord is called Hiranyagarbha. So, these two are experienced as oneness which is called Savikalpa Samadhi. Then there is a Nirvikalpa Samadhi, there is an experience of the formless aspect of reality. So,

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here in this shloka, he is speaking of the Saguna realization. Once you realize that the prakriti or nature, the jivatma and the E or Lord are one manifestation, you become free from all sufferings. This is about the realization called Saguna Brahma realization. In the Vedas, in yogic terms it is called Savikalpa Samadhi. This is not a final state of liberation, but this is state of experience of oneness. >रं ूदानममृता>रं हरः

Others are loved for the sake of the Self, but the Self is loved for none other. Therefore the love for the Self is the highest. Hence the Self is of the nature of the highest bliss.

@शरा9मनावीशते दे व एकः | तःयािभBानाBोजनाCDवा भावादछ ू य8ा ते व:मायािनव Cः || १० ||

Here, in this shloka the path of liberation is told. How do you become free from maya. Maya means Ya Ma Iti maya. What is not there appears to be there. There is a world that appears to be there. The livings beings, non- living beings, the stars, planets, galaxies appear to be there. They are nothing but a super imposition of a Supreme Reality, Brahman, the Consciousness. How is that possible? What happened in your dream? Suddenly a snake comes or a girl may come or a boy comes and sometimes a nightmare can also come. Where are they? What was there in your dream? There was nothing but mind only. The mind itself starts experiencing as a snake or a building, the mind itself starts experiencing as the starts, moon, planets etc. That is about the individual dream and you should see the cosmic dream, the Lords dream, the same Consciousness of Lord appears as the stars, galaxies, planets, human beings, livings beings, non living beings. And that dream of the Lord, the cosmic Consciousness is called maya. So there are two dreams, the dream of the Lord called maya where the creation is there and in that you are also a dream object and this dream object has its own dream called the individual dream. Don't have the impression that the dream object is having the dream when it is sleeping. Your waking state is also a dream. In the waking state dream, you are experiencing yourself as the body, mind and the intellect. It is not a reality, it is only an appearance. The dream of the Lord is called maya which is universal in nature and your own dream is called avidya, ignorance. You start experiencing the I am body, mind and the intellect. Somebody says, “You look very good today” and you will be very happy because look is about the body. You are not the body which you have forgotten and that is your individual dream. And not only that, you are not only forgetting that you are dreaming, you start thinking that other people also. Whenever you use the word we, all the problems you start with the word, we. You say, “We are in ignorance”, you will never say, “I am in ignorance.” Why are you including all the people in your ignorance? So there are two dreams, maya and avidya. avidya is individual dream, so when you come out of this individual dream you will realize that maya is nothing but Paramatma only. Universe is nothing but Consciousness, sat-chit-ananda swarupa only. Till this happens there is a trouble, suffering. So what you have to do to come out of this suffering, this maya? It is very difficult to come out of this maya, extremely difficult. The maya or Lords power is spell binding. There is a story. Once, Sage Narada became very egoistic. He started thinking, I am always with Narayana, I always constantly think of Narayana and more over I am a Brahmachari, the

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In this way, it is established by reasoning that the individual Self is of the nature of existence, consciousness and bliss. Similar is the supreme Brahman. The identity of the two is taught in the Upanishads.

maya can never touch me. I don't even know the meaning of maya. He started thinking like that. And of course Narayana knows what is going on in the mind of Narada. Don't think that Narayana knows the mind of Narada as he is very close to Narayana, He knows everybody's mind. He is the knower in you. You think you know something. The lord knows through you. He is the seer in you. He is the one who hears through your ears. He is the one who tastes through your tongue. But then you are in a dream that you are doing something. So, Narada was very egoistic. Then Narayana said, “Enough of this milky ocean, let us go for a walk.” And they come to the Goa beach. So they are enjoying on the sands of Goa beach. There are so many people around and they are watching. Then Narayana takes the form of Vishnu, whenever Narayana has to do creation he takes the form of Vishnu. When he is taking rest he is Narayana and when he doing creation he is Vishnu. Then he says, “Narada, can you please get me a glass of water? I am thirsty.” Narada says, “Yes my Lord, I will go and get you water.” He rushes to a nearby village and there is a fisherman community there and you know that in Goa there are very beautiful girls. So what happens is that a beautiful girl opens the door and looking at her Narada is stunned. So, looking at her, he forgot about the water and he says, “Will you marry me?” He was on his knees pleading her. He forgot about Narayana and the glass of water. Then the girl said, “Why not?” Narada marries her. He forgets Narayana. They have six children. Narada started working in the agricultural fields. One day there was heavy rains and the whole village gets flooded. All the six children and the wife of Narada are washed away in those floods. Narada starts crying, “My God! Everything is gone.” Suddenly he realizes that he had come to get one glass of water. He rushes back to Vishnu. Vishnu is still sitting there near the ocean. Seeing Narada, Vishnu says, “Narada, how come? You went 15 minutes back for water, have you forgot about the water? Where is my glass of water? Narada then gives a glass of water to Vishnu. So, in that 15 minutes of time, several years have passed for Narada, he got married, he had six children. This is the trick of maya. The time appears to be very different. When you go to sleep, you will have dreams and in those dreams suddenly you go to childhood you play and then you become old, so the time has become different. The time scale changes in maya. The place also changes in maya. Vishnu's Vaikunta is gone, now Narada is in the Fisherman community, married and having family life. And all that he did was he went to get one glass of water. What is the moral of story? Remember maya when you go to get a glass of water. You may go into a different world. Time and space everything gets changed. That is what maya is. So, it is very difficult to come out of maya including for Narada. But is there a way to come out of this maya? What meditation should I do? What spiritual sadhana should I do to come out of this maya? You have to remember constantly what is the purpose of life. Purpose of life is Atmano mokshartham jagat hithayacha. To realize your own Self which is free from this illusion which is free from maya, and do service to the world as service to the Lord to purify your mind. By doing this mind gets purified. Always you have to remember the Lord , the Eshwara , is Aksharam, means imperishable, he has no birth , no death. Prakriti, the nature is Kshara, perishable, means everything in the nature creation keeps on changing and changing. There is nothing which is constant. The sun keeps moving. Do you know how fast we are moving now? We appear to be sitting here, but we are moving at 25000 miles/hour. Because of the speed of the earth we appear to be stationary. Atoms and the molecules in our body are constantly moving. And of course I know the mind is moving and the intellect is moving. The body

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If the supreme bliss of the Self is not known, there cannot be the highest love for it. (But it is there). If it is known, there cannot be attraction for worldly objects. (That too is there). So we say, this blissful nature of the Self, though revealed, is not (strictly speaking) revealed.

is changing, every minute thousands and thousands of cells are dying and new cells are born. For every aspect of creation only thing which is constant is called change. The why do we suffer in life? Because we want something permanent in life, we want to hold onto something permanent in life. How is it possible to have everything permanent in life? Because everything is changing, nothing is permanent. For understanding this, you have to get married. Morning your wife is in one mood, afternoon another mood, evening in a different mood. The mood changes and is the wife the same? The one whom you married a couple of years back, is she the same wife? Every cell in your body is dying and new cells are born. Do you know that every time you breathe out a couple of lakhs of cells are thrown out and when you breathe in new cells are generated in your body. This process goes on constantly. So every six months you have a new liver. Once in every one and half years you have a new brain. The brain is completely replaced with a new brain internally. Not a single part of your body is the same in the next 2-3 years. Then whom did you marry? If you know this you should be happy because every day you have a new wife/husband. But because you don't know this fundamental principle of the universe, you think, How did I marry this girl? after ten years of your marriage. Know the truth; everything in the universe is changing. So every morning you have a new wife/husband. So live happily. Everything is constantly changing, but our problem is what is constantly changing you try to hold on to that. It is like holding the air, how can you hold the air, it keeps on moving. I want something permanent in life. It is not possible. Because we are craving for what not is possible we suffer. There is an old man in the village. One day morning he found a horse in his horse. A horse was standing in the front of his gate. It was a new Arabian horse, standing in front of his house. During those days, getting a horse is like getting a lottery. So, people were congratulating him. They said, “Old man! You are very lucky.” The old man says, “Thank you; it is all Gods will.” His son, a young man starts riding the horse. People say, “Your son is learning how to a ride a horse very beautifully.” The old man says, “Thank you; it is all Gods will. Everything is for good.” One day his son falls from the horse and breaks his leg. People say “Old man, your son has broken his leg. We feel very sorry for you.” The old man says, “This is also Gods will and whatever happens is for good only.” Next couple days, there was news that the country is at war with another country. So, all young men are recruited for army. But this old mans son is not taken as his leg is broken. Everything what happens in our life is for good only. Every change happening in our life is for good only. And change is the only constant thing in life. Without understanding that constant change, we try to hold onto something and then get hurt, because your expectations are unrealistic in nature. It cannot be so. So, everything in nature is kshara, means changing. Pradhanam, means prakriti , haraha means consciousness is shaaswatha. The Consciousness, your Inner Self, the Lord, the Paramatma is the only unchanging. Your body is constantly is changing, your mind, intellect is constantly changing. Because of this change, you are not the person who you were yesterday. It is a different person now. But still, you are feeling the same. You say that I came from his village, I am married, I am going to office etc.” You see that I is constant. That constant I is not your body, mind or intellect. There is something constant in you,

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that is called sakshi, that is called Paramatma. Because of that you feel as if you are the same. But you are not the same, the body, mind and intellect has changed. Within the last half an hour itself your body, mind and intellect has changed. But still you feel that I have not changed. That unchanging part in you is called God, the Chethana, Consciousness and that is eternal, akshara, deathless.

A father may distinguish the voice of his son chanting (the Vedas) in chorus with a number of pupils but may fail to note its peculiarities, due to an obstruction viz., its having been mingled with other voices. Similar is the case with bliss. Because of observation, it is proper to say that the bliss 'is known yet unknown'.

So that unchanging Consciousness, the unchanging reality rules the prakriti (nature), and jivatma, the individual consciousness and the Universe. That principle is called Brahma or Paramatma. So, your question, “Where is my mind? Is my mind looking for something that is changing, trying to hold on to something that is changing or my mind should be diverted or go back, go inwards to the unchanging?” The more we try to cling on to changing, the mind gets hurt. The more the mind clings onto the eternal principle in you, the sakshi in you, the witness in you, and the mind becomes free. You have to constantly think. Whatever you think you become that. The principle of life is whatever you think you become that. So what are you thinking all the time? Are you thinking, “That person is good, that person is better than me?” The person will constantly become better than you. Are you thinking, “I am stupid”, then you will become that. Whatever you think, you become that reality. So thats why, you should see, after 10-15 years of marriage, the photos of Husband and Wife. At the time of marriage they look different, after 15 years of marriage their faces look alike. They look like copies of each other. They both will be looking like mirror images. This is because the Husband will be constantly thinking about the Wife and the Wife will be constantly thinking about the Husband. So, whatever you think you become that. So, why not think that I am part of the god, I am one with Paramatma. Why don't you think that? Constantly you have to think that I am nothing but the Supreme Truth, part of it and an amsha of the Supreme Truth. I am one with Paramatma, if you think like that constantly, you will become purified. Otherwise you think that you are a Wife, Husband, Daughter, Mother-in-law, father, Son etc. All nonsense you keep on thinking and what non sense you think, you become that. Think of the sense, think of the reality. Take your mind again and again back to God. And where is God? You think God is sitting in Kailasa? Then God will be sitting in Kailasa and you will be here only. Because whatever you think will become real for you. And of course, now a days, the serials on television are very nice. They show God sitting somewhere in kailasa. Constantly think that the God is in me, I am one with the God. That is the thinking which you should have. That is the reality. What is Consciousness? All powerful, present everywhere, how come God is sitting only there and not sitting in you as if you are a black hole? So you become more powerful than the God as the God cannot enter inside you. How is that possible that you become more powerful than the god? The God is everywhere, the Consciousness is everywhere. If you start thinking that God is somewhere and not inside you, then you are missing the point. Then you are thinking that you are more powerful than the God, the Consciousness, because the God cannot in this head. So, you have to think of reality, you have to think that God is everywhere. And most importantly, the God is in me. I am not different from God. I am one with the God like the waves are one with the ocean. That constant thinking is required. And any other thinking is erroneous. And erroneous thinking will lead to disaster. One who think that I am one with God , I am not the BMI, I am one with the pure

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spirit, Paramatma. He only becomes free from maya. So what you have to think? What is the big Mantra? Nanu nanembudhu nanalla ee deha manah buddhi nanalla sacchidanandaatma shiva naanu naane shivoham shivoham

Our experience of the articles of everyday use is that they 'exist', they 'reveal'. Now an obstruction is that which stultifies this experience of existence and revelation and produces the counterexperience that they are not existing, they are not revealing.

I am not the body, I am not the mind and I am not the Intellect. I am the Pure Consciousness, one with the Supreme Reality. This is the only right thinking that is possible. Everything else is erroneous. The more erroneous thinking you have, your life will be on the path of a roller coaster, going up and down in the mood swings. Why do I have boredom? Why do I have mood swings? Why do I suffer in life? When your thinking is wrong what else can happen? /ा9वा दे वं सव7पाशापहािनः >ीणै @लेशैज7 मॆु9युूहािनK तःयािभLयानात तृतीयं दे हभेदे व:ैःवय7म ् केवलं आNकामः

Jna tva devam, knowing such reality which is your own Inner Self. Your inner Self is the sakshi, witness, Lord Paramatma in you. So knowing the Paramatma is being Paramatma, knowing God is being God. The Lord is not an object to be known, Lord is the subject. One who sees through your eyes, hears through your ears, tastes through your tongue, how can you see that Lord as an object? He is your Self, He is your subject. Knowing God is being God. You cannot see God as an object. It all looks nice in a Television serial, where they show suddenly, somebody appearing in front of you with light coming up and saying, “My dear child, what do you want?” Whenever you see God separate from you, God is an object. The God, Consciousness can never be an object. There is no doubt that there will be light at the time of God-Realization, but the light is inner light. The intellect becomes purified. There is so much of clarity about God. That inner clarity is called light and that is called Enlightenment. Otherwise, our mind is cluttered and confused. There are thousands of questions in our mind, for every question we ask, another question arises in the mind. So this is because of the clutter or confusion in the intellect. So, when the intellect becomes purified, that purified intellect is called enlightened intellect. That is the light. Unfortunately the artists cannot show the inside light, so they show the light outside. And we also mistake that. There was this great man called Mullah Naseeruddin. He was a searching for something in the street. His friends came and asked him, “What are you searching?” Mullah replied, “I lost my ring.” His friends ask him, “What is so important about the ring?” Mullah says, “Oh! That ring was given by my fourth wife during the marriage. It is very important for me.” So, all his friends also start searching for that ring. The ring is not found. Then the friends ask Mullah, “Mullah,

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where did you lose the ring?” Mullah says, “I lost the ring in my house.” His friends ask him, “Then why are you searching here?” Mullah says, “In my house there is no light. Here there is light.” So, that is the fate of us. Our light is absent in the intellect. The intellect has become tube light and we are searching for the light outside. Intellect becoming purified and illuminated is called Enlightenment. Knowing God is being God. One who knows God he becomes God. Our concept of God is somebody in a fancy dress. One who realizes God becomes one with the God. He cannot exist separately apart from the God.

In the above illustration the cause of the obstruction to the voice of the son being fully recognized is the chorus of voices of all the boys. Hence the one cause of all contrary experiences is indeed the beginningless Avidya.

Ramakrishna Paramahamsa gives an example. There is salt doll. The salt doll is very depressed, “Everybody cooks me and kills me.” Then the Salt Dolls Guru comes and says, “Don't worry, you have a very big family history. You have a great ancestry. Your family ancestors are very great. You come from something called Salt. The salt comes from ocean and ocean is full of salt. All your great Grandfathers have come from ocean only. It is of infinite nature and do not think that you are small. Then the salt doll wants to see the ocean, wants to meet its Grandfathers, relatives etc. It gets into the ocean and what remains there now? Nothing. Not a drop of salt doll remains; it becomes one with the ocean. Similarly, one who is seeking God, becomes one with Paramatma. The one who is seeking the God inside, will become one with the God. No trace of the individual will be left and if a small trace of that individual is left then it means that he has not realized God. The wave has to merge with the ocean. That is called realization. Your tiny little mind is creating lots of noise. If it is creating noise for only you, it is ok, but if it is creating noise for your husband/wife also. So, then there is a problem. So, this tiny little mind has to be made silent and this silent mind has to merge with the Consciousness. Then there will be no trace of the individual will be left, only the universal Consciousness, the Paramatma will be operating through that body, mind complex and that is called realization. So, one who is constantly thinking that I am one with the Paramatma, I am not the body, mind and intellect, I am one with the Supreme Reality, then what happens is, sarva papa haarihi, all the sins committed by that Individual will be erased. So there is something called confession for dropping your sins. You can confess with whoever is there and that is the way to drop your sins. But our Upanishads, Vedas say that do not worry about the sins, do not worry that you are a sinner, and do not have any guilt feeling or negative feeling. You are pure already and the only thing you have to do is that you have to remember your original nature. You original nature is Supreme Reality, Consciousness. Think of it and then you will be purified of the sin. If you think of the sin or confess or confuse, the sin will not go. The guilt will not go. You have to realize your true nature. This is like the story of one prince. In olden days there were no Aeroplanes. They used to travel by ships. Their ship meets with an accident and this prince, a young boy is washed away and he lands up in an Island. The lord of that Island, a Fisherman there will take care of the boy. Boy starts growing up in that fisherman community. He starts catching fish and lives with them. He has forgotten that he is the son of the King, But the kind has not forgotten, he sends his messengers, his spies to locate his son. And they come and locate this boy in the fisher island. Same situation has happened to you. You are also in the same situation. Just like the boy met with an accident in the sea and got mixed up with the fisherman community and forgot that he is the son of a

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Prakriti (i.e. primordial substance) is that in which there is the reflection of Brahman, that is pure consciousness and bliss and is composed of sattva, rajas and tamas (in a state of homogeneity). It is of two kinds.

King, you have also forgotten that you are the Divine children, Amruthasya Putrah. The true nature is Godliness. You father is God and your mother is god because father and mother are not body and flesh. Whom are you calling your father and mother? Somebody who gave you the body is your mother and your father. But what about the one who has given you the Consciousness? The one who has given you the Consciousness is the real father who is the Paramatma. You forgot your real father and identify with the flesh and blood as the mother and father. That is the suffering. Just like the boy forgot the King as his father and identified with the fisherman as his father and mother, you have forgot your father and mother which is the Consciousness and started identifying with the father and mother who gave you the body. Body is given to you but nobody can give you the Consciousness, the Consciousness has to come to you only from the Paramatma. You have forgot the real father and mother and caught hold of body and mind as father and mother. But God has not forgotten, he sends the spies to locate where you are. He will come to your house and bring the message that you are not the fisherman's son, you are the son of divinity. These people are called Gurus, Sadgurus and messengers of Gurus. Where ever you seek God, the messenger of God, the Guru will come to your life to make you remember your true nature, to come back to original Self. And this will remove all your sins. You are not a sinner. You are pure by nature. Only you have forgotten your true nature which is pure Consciousness.

>ीणै @लेशज ै 7 मॆु9युूहािनK..... Ksheenaihi - All this papas will become weakened after death. There are two types of Liberation, one is called krama mukthi and other is called jeevan mukthi. Jeevan mukthi means, a person becomes enlightened when he is alive. When the body and the mind complex is intact, the person will get enlightened. He realizes his oneness with the Supreme Reality. That is called jeevan mukthi. But there are people who are not able to attain jeevan mukthi. They are doing sadhana. They are constantly thinking that I am one with the God; I am one with the Supreme Reality. But their identification with the body, mind has not gone completely. So what happened to them, when their body drops, no longer can they identify with the body, now they will identify with the Eshwara, the Lord, Consciousness. That is after death and that is called krama mukthi. The Liberation has not happened fully, so the experience, the higher Consciousness and gradually, they will come out of that Consciousness and they realize the nirvikara, nirvikalpa Supreme Reality, the formless Supreme Reality. This is called krama mukthi. Krama mukthi happens in gradual stages. They are called, Salokya, Sarupya, Sameepya, Sayudhya. So, that is called krama mukthi. So, there is jeevan mukthi. Jeevan mukthi happens through clarity, illumination of the intellect and krama mukthi happens gradually because the intellect is not fully illuminated, there is still impurity. But all the sins and all the karmas are dropped. Once the body drops, the person identifies with the Universal Consciousness and he becomes Aartha kaamath, whatever the person desires will come true. He/she are not liberated as still some desires are left. So once you identify that you are used by the Consciousness, all the desires, all those cosmic desires get fulfilled. So this is called krama mukthi. Hari Om

Divya Jyothi

Page 19 ె ౕతస ర ఉప ష ావ ా ె Ð ప జ ౕయ ప భూ ె ాస ర ఉప ష న ౯ ె ె!"ౕకవను% ముందువ ె)ెూౕణ.

/ा /ौ ावजावीशनीशावाजा 3ेका भो4ृ भो6याथ7य4 ु ा |

Dividing each element into two equal halves and one half of each again into four (equal parts) the Lord mixed the subtle elements so that each gross element thus formed should contain one half of its own peculiar nature and one eighth of that of each of the other four.

अन त8ा9मा व:;पो 3कता7 ऽयं यदा व दते ॄ= मेतत ् || ९ || భగవంత ఈశ ర ఎల" బల"వను Ð సవ23. అ5ానద6" ఇరువవరు ౕ8గళ:. ౕ8యు ఆనంద పడ=ెం>ెౕ ప కృ యు ఇరువ@దు. AాBాగ ౕ8యు ఈ మూరూ బ హD స రూప ఎందు అEయు ా ెూౕ/ అEయు ా =ెూౕ, అవర ౕవన ప ణ2Bాగుత >ె. कृ तक9य7 ఎంద ె Hాడలు Iెౕ ె ఏను ఉKLరువ@Lల". AాBాగ ౕ8, ఈశ ర Mాగు ప కృ ఎల"వ శుదN ప 5ె ఎంబ అE8Oె బరుత >ెPౕ, అవను/అవళ: ఎ=ా" బంధనగKంద ముక ాగు ా ె.

ఇ6" ఎరడు 8షయగళ బOెR Hాత ాడు ా ె, ఒందు ఈశ ర మ ెూ ందు ౕBాతD. ఎల"వను% బల"వ ెౕ భగవంత Ð సవ23. 8శ ద6" సృTU, VW Mాగు లయ; ఇవ@గKOె IెౕXా>ెల"

ెూౕడువవను భగవంత. భగవంత Oె Oెూ ల">ెౕ ఇరువ@దు ఏను ఇల".

సృTUయ ప Pందు, అణుగళ, నYత సమూహగళ Mాగు Hానవర బOెR భగవంత బల". సవ23, సవ2BాZ[యను% ఈశ ర ఎందు క ెయు ా ె.

నంతర ౕBాతD ఇ>ె. ప ెZౕక ప 5ె. అదు

ావ@. ప ెZౕక ప 5ె అంద ె ౕBాతD అ5ా . ౕ8Oె అ5ాన ఇ>ె ఆద ె,

పరHాతD Oె అ5ానద సుKవ@ సMా ఇల". ౕ8యు ఈ Iా\ల ]ం>ె ఏ >ె ఎందు సMా ెూౕడలు ఆగువ@Lల". ౕ8యు ా^ె ఏను ఎందు

ెూౕడలు ఆగువ@Lల". ౕ8యు ]ంLన జనDద6" అథవ Xెలవ@ ంగళ ]ం>ె ఏ ా`తు ఎందు 5ా[VXెూళaళ:

ఆగువ@Lల". భూతXాలద, వత2HానXాలద Mాగు భ8షZద Xాలద బOెR భగవంత Oె సbషUBా\ Xాణుత >ె. ఇదు ఒందు పవ2తదం ె, పవ2తద cౕ=ె కుK రువ Oె IెటUద XెళOె ఏను ఆగుత 6>ె ఎందు చ ా%\ Xాణుత >ె. ఉ>ాహరfెOె ఒందు Bాహన బహళ BెౕగBా\ బరు దN ె అ6" ఒందు హళa ఇదN ె, IెటUద cౕ=ె కుKతవ Oె Oెూతు ఇవ Oె అపgత XాL>ె ఎందు. ఆద ె hాలక Oె ఈ హళa Xాణువ@Lల", MాOా\ బ=ెOె iళ: ా ె. MాOా\, భ8షZ Xాలద6" ఆగువ@>ెల" భగవంత Oె వత2Hాన. మD భూతXాల సహ భగవంత Oె వత2Hాన. మOె భ8షZద Xాల ఇరువ@దEంద, మOె ఏను బరుత 6>ె ఎందు Oెూ ా గువ@Lల". ఆద ె భగవంత Oె మD భూత, వత2Hాన Mాగు భ8షZ , ఎల"వ అవ Oె Xాణు రువ వత2HానBె. అవను సవ23, అంద ె ఎ=ా" బల"వను. ఆద ె ౕ8Oె VౕjతBాద ఇంL యగళ:, VౕjతBాద )ామథZ2. ౕ8యు ఆనంLసలు ఈ ప కృ ఇ>ె. అదు బహళ సుందర; సూయ2, చంద , భూj, OాK, మర, IెటU, నL, సముద , ౕవ Mాగు ౕ2వద వసు గళ: సMా ఇ>ె. ఈ సంప ణ2 8శ వ@ ౕ8Oె, ౕBాతD అనుభ8స=ెం>ెౕ ఇ>ె. ఈగ ౕBాతDద ఒందు అంశ ప ెZౕక ప 5ె అంద ె ౕను, Mాగు మ ెూ ందు అంశ భగవంత. ౕను అథ2HాkXెూళa IెౕXాద అంశ ఏ ెంద ె ౕBాతD Mాగు పరHాతD ఇబlరు అజనDరు, అmాహ. అవEOె హుటుU ఇల" )ావ@ ఇల". MాOాద ె ాను MెౕOె

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Page 20 జనD ాK>ె, ననOె జనD Lన ఇ>ెయల". హుnUద న% >ెౕహLంద ౕను HాడIెౕXాదు ఏను ఇల". Xారణ ౕBాతD అ5ానద6" ా ెౕ >ెౕహ, మనసుo బుLp ఎందు Kయు ా ె, ఈ తప@b ళ:వKXె`ంద, ౕBాతD తనOె ననOె హుటుU ఇ>ె ాను )ాయు ె ౕ ె ఎందు అందుXెూళ:a ా ె. ఆద ె భగవంత Oె ఈ అంశగ^ెౕ ఇల". జVW య6" ౕBాతD Mాగు పరHాతD ఇబlEగు హుటుU ఇల". అవరు హుటుU ఇల", అవEOె )ావ@ ఇల". అవEOె బంధన8ల" అథవ qౕY8ల". ఇన% భగవంత Oె qౕYద ప ె%rౕ ఇల";

From these composite elements the cosmic egg arose, and from it evolved all the worlds as well as all the objects of experience and the bodies in which the experience take place. When Hiranyagarbha identifies himself with the totality of gross bodies he is known as Vaisvanara; when Taijasas do so with individual gross bodies (e.g.) of the devas, men or lower animals, they are known as Visvas.

ౕBాతD Oె ముs ౕ ఇ>ె. MాOాద ె )ాtా ాuర ఎంద ె ఏను? ముs ఎంద ె ఏను? ాను >ెౕహ, మనసుo, బుLp అ ెూ%ౕ తప@b కలb ె MెూౕగIెౕకు. తప@b కలb ె అ5ానLంద బరుత >ె. అదను% iటుUiడIెౕకు. ఆగ ౕBాతD Oె ననOె హుటుU ఇల" అ ెూ%ౕ అEవ@ బరుత >ె, అmాహ. ౕBాతD, ప కృ Mాగు ఈశ ర సMా అజనD. పరHాతD సMా అజనD. ఇరువ@>ెల" ఎ=ా" ప కటfె. ప కటOెూంkరువ@>ెల" అప ణ2. IెళOెR ఒందు ప పంచవను% Xాణు ౕర, స ప%ద6" Iెౕ ె ప పంచవను% Xాణు ౕర, Oాడ >ె య6" ప పంచBెౕ ఇరువ@Lల". ఏను ఉKయువ@Lల". MాOా\ Aావ@దు సతZ? IెళOెR ెూౕkదN అథవ స ప% అథవ Oాడ >ె , Aావ@దు సతZ? ెూౕడువ@>ెల" అ ాశ త, అదు ప కటOెూంkరువ@దు. ప కటfెయ ]ం>ె ఆతD ఇ>ె. ఒబl wషZ గంOానL ౕరద6" కుK దN. అవను అవర గురుగళను% XెౕKద, గురుగ^ెౕ ఎల"వ ఆతD ఎందు Mెౕళ: ా ె, ఇదు MెౕOె )ాధZ? గురుగళ: అవనను% XెౕKదరు, ౕను ఎ6" ఇLNౕయ? wషZ MెౕKద. ాను గంOానL ౕరద6" కుK >ెNౕ ె. గురుగళ: Xెౕళ: ా ె. గంOా నL ఎ6">ె? wషZ MెౕKద, గంOా నL ]HాలయLంద హ ెయు >ె. గురుగళ: Xెౕళ: ా ె, ]Hాలయ ఎ6">ె? wషZ MెౕKద, ]Hాలయ భూjయcౕ=ె ఇ>ె. గురుగళ: Xెౕళ: ా ె, భూj ఎ6">ె? wషZ MెౕKద, భూj అంతEYద6" ఇ>ె. అంతEY ఎ6">ె? wషZ MెౕKద, అంతEY మనVoన6" ఇ>ె. గురుగళ: XెౕKదరు, మనసుo ఎ6">ె?. wషZ MెౕKద, అదు నన% >ెౕహ, గురుగళ: XెౕKదరు, మనసుo మతు >ెౕహ ఎ6">ె? wషZ MెౕKద, అదు ా ెౕ స యం, ఆతD, ప 5ె.

ఇk 8శ న6" ఇ>ె.

ాను ౕను ఎందు MెౕK>ాగ, అదు మనVoన6" ఎందు అల", అదు అE8న6" ఎందు.ఈగ అదు నమOె

ప ెZౕకBా\ Xాణుత >ె. ప పంచ Iెౕ ె,

ాను Iెౕ ె, అEవ@ (ప 5ె) Iెౕ ె. Bాస వద6" ఎల"వ ప 5ెrౕ, స -{ -ఆనంద

స రూప. ఎల"వ అV త ద, అE8న Mాగు ఆనందద మూల తత . MాOా\, Aారు ఈ అV త ద మూల తత వను% అEయు ా ెూౕ , అవరు ముక ాగు ా ె. ఆ ఆనంద, అతుZన%త, భగవంత అనంత, అంద ె అపEjత. అవను 8శ ద రూపవను% ాళ: ా ె, ఆద ె అవను Hాడువవను అల". భగవంత ఏను Hాడువ@Lల". ఇ>ెల"వ ప 5ెయ6" మూk బరువ {త గళ:. OెూౕచరBాగు>ెల" ఏను Hాడువ@Lల", ప 5ెయ6" ప కటBాగువ వసు గ^ెౕ నమOె OెూౕచరBాగువ వసు గళ:. Aారు ౕBాతD, ఈశ ర మతు ప కృ (HాAా ప పంచద ఫలBెౕ ప కృ , OెూౕచEసువ ఎ=ా" వసు గళ:) ఎల"వ ప 5ెrౕ, స -{ -ఆనంద ఎందు అEయు ా ెూౕ అవరు ఎల" Bెౕద ెగKంద ముక ాగు ా ె. నమD Bెౕద ెOె Xారణ, ావ@ నమను% iటుU Iెౕ ె ెూౕడువ@దEంద, భగవంత iటుU Iెౕ ె ఏ ెూౕ అV త ద6" ఇ>ె ఎందు Xాణువ@దEంద. భగవంత అథవ ప 5ె Hాత ఇరువ@దు. ఎల"వ ప 5ెయ మూల తత Bెౕ. ఇదు MెౕOె? ఎ=ా" వడBెగళన% Hాkరువ@దు బంOారLంద, అదు ఉంగుర, ెXె"}, బ^ె అథవ సర, Aావ@>ాదరు అదు బంOార iటుU Iెౕ ె ఏను అల". వడBెగళ మూల తత బంOార. బంOార Iెౕ ె Iెౕ ె రూప ెOెదు Xెూళ:aత >ె ఆద ె అదు ఇను% బంOారBెౕ. ఇ>ె తరహ ఇk 8శ ప 5ెయ రూపగ^ెౕ. MాOా\, బంOారవను% బ^ెAా\ ెూౕk>ాగ అదు బంOార ఎందు మ ె` ౕర అథవ ఉంగురవను% ెూౕk బంOారవను% మ ెయు ౕర, వడBెగళ ఆXారXెu Vలుకు ౕర. ఇ>ె తరహ 8శ ద6" ఎల"వ ప 5ెయ మూల తత Bెౕ. ఆXార ప 5ెయ6" OెూౕచరBాగువ వసు , Aారు ఇదను% అEయు ా ెూౕ, అవరు బ హDనను% అEతు, ఎ=ా" Bెౕద ెగKంద ముక ాగు ా ె.

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Page 21 పరబ హD Mాగు ఈశ రన బOెR వZ ాZసవను% ౕవ@ KయIెౕకు. పరబ హD గు2ణ Mాగు ాXార. అవ Oె Aావ గుణగళ: ఇల" Mాగు అవ Oె Aావ రూపవ@ ఇల". నమD మనసుo బ హDన గు2ణ Mాగు ాXారద తత వను% అథ2HాkXెూళaలు ఆగదు. నమD మనసుo అదను% అనుభ8సలు ఆగదు. ౕ8యు >ెౕహ, మనసుo Mాగు బుLpయ mెూ ె గురు VXెూళ:aవ@దEంద, అవను 8శ వను%, పరHాతDనను% సగుణ రూపద6" అనుభ8సు ా ె, అ>ెౕ >ెౕవర రూప. ననOె >ెౕహ ఇరువ@దEంద ాను 8శ వను%

They see only external things and are devoid of the knowledge of their true inner nature. They perform actions for enjoyment, and again they enjoy for performing action.

>ెౕవర >ెౕహవ ా%\ ఈశ రన ా%\ Xాణు ె ౕ ె. ౕను >ెౕహ, మనసుo Mాగు బుLp అల" ఎందు అEBా>ాగ, ౕను గు2ణ బ హDనను%, పరబ హDనను% అEయు ౕయ. ౕను >ెౕహద mెూ ె గురు VXెూళ:aవవ ెగూ, భగవంత Oె రూపవ@ ఇరుత >ె. ాXారBాద మD ప 5ెయ mెూ ె గురు VXెూండ మరుYణLంద, ౕవ@ భగవంతనను% ాXారBా\ అEయు ౕర, అవ ెౕ గు2ణ బ హD. భగవంతన సతZ స రూపBాద గు2ణ బ హDనను% అనుభ8V. ఇదు MెౕOె అంద ె, MాsXెూం ాగ ప పంచ బణ~ బణ~Bా\ Xాణుత >ె. ఇ>ె తరహ,

ాను బణ~ద కన%డక

ాను >ెౕహవను% ధEV>ాగ, >ెౕహద mెూ ె గురు VXెూం ాగ,

8శ ద6" ఎల"వ >ెౕహ>ారణ ఆ\>ె ఎందు Xారుత >ె, భగవంత సహ. ఈ XారణXాu\ ా8 wవనను% Xై=ాసద6" ఇ>ాN ె ఎందు Mెౕళ:త Bె. భగవంతనను% >ెౕహ ఎంబ కలb ె ఇంద అనుభవXెu ఒళOాగు ె ౕBె. ఇదు ౕను కన%డక ఎంబ >ెౕహ, మనసుo Mాగు బుLpయను% MాsXెూంkరువ@దను% మ ె రువ@దXెu. నమD అ5ానLంద, >ెౕహ మనసుo Mాగు బుLpయ mెూ ె గురు VXెూండు, అపEjత ాద, ా ాXార ాద పరబ హDనను% ఆXారద6" Xాణు ె ౕBె. అదEంద ెూంద ె ఏను ఇల", Xారణ ఆXార ప సలు Iెౕకు, మనసుo శుదNBాగలు Iెౕకు. మనసుo శుదNBా>ాగ, ౕను >ెౕహ, మనసుo బుLp అల" ఎంబ అE8Oె బరు య.

నంతర భగవంతన సతZ స రూపBాద ాXార, గు2ణ తత వను% అనుభ8సు ౕయ.ఇ6" ప ెZౕక ప 5ె ఆద ౕను, qదల హంతద6" 8శ ద mెూ ె ఒం>ాగువ ావ ెయ6" భగవంతనను% అEయువ అనుభవవను% ప ెయు ౕయ. ఇk 8శ వ@ ఒందు అV త ద MాOె అనుభవ ఆగుత >ె. ఇదను% స8కలb సHా ఎందు Mెౕళ=ా\>ె. ఈ ఏకత వను% బహళ ఆళBా\ అనుభ8సు ౕర. ఇదు ఒcD ఒబl గగన Aా Oె ఆ\తు . మూరు జన గగన Aా గళను% చంద =ెూౕకXెu అcౕEకదవరు కళ:]VదNరు. ఇబlరు చంద =ెూౕకద6" ఇKదరు, ఒబl గగన Aా గగన ౌXెయ6" చంద న సుత సుతు దNను. ఆ Yణద6" ఆ గగన Aా యు ఎల"వ ఒం>ెౕ అ ెూ%ౕ అనుభవXెu ఒళOాదను. ఇk 8శ వ@ ఒం>ెౕ అ ెూ%ౕ అనుభవXెu ఒళOాద తYణ అవన ౕవనBెౕ సంప ణ2Bా\ బద=ా`తు. అవన mెూ ె Mెూౕద ఇన% ఇబlరు గగన Aా గళ: Xెలవ@ నమూ ెగళను% ెOెదుXెూండు Bాప} గగన ౌXెOె బందరు. గగన

ౌXెయ6" కుK దNవ ఇk 8శ ద mెూ ెయ6" ఏకత వను%అనుభ8సు దN. ఇదను% స8కలb సHా ఎందు

Mెౕళ=ా\>ె. 8శ ద6" ఇరువ@>ెల" ఒం>ె >ారLంద, ఒం>ెౕ అE8 ంద Ð ఏక ప 5ె`ంద హ ెయుత >ె. ఇదు సముద ద6" ఇరువ అ=ెగ^ెల" సముద Bెౕ అ ెూ%ౕ సతZ ె. ఇ>ె తరహ, ఎల" చర Mాగు ఆచరBాద వసు గళ: పరHాతDన అంశBెౕ, అవన ప కట ెగ^ెౕ. ఈ అనుభవ ఆ గగన Aా Oె ఆ\తు . అవను భూjOె బంద cౕ=ె, గగన Aా య Xెలసవను% iటుU, ఒందు సం ె!ౕద ెయ Xెౕంద వను% ె ెద Ð Hానవన అంతప 25ెయ సం ె!ౕద ె. అవన ఉKద ౕవనవను% అదర=ె"ౕ క^ెద. ఈ అనుభవవను% స8కలb సHా ఎందు Mెౕళ=ా\>ె, ఇదు భగవంతన అనుభవ. భగవంత Oె ౌ క రూప ఇ>ె, అ>ెౕ 8శ రూప, భగవంతన సూY అంశవను% ]రణZగభ2 ఎందు Mెౕళ=ా\>ె. MాOా\, ఈ ఎరడర ఏకత ద అనుభవవను% స8కలb సHా ఎందు Mెౕళ=ా\>ె. 82కలb సHా ఎందు మ ెూ ందు ఇ>ె, ఇదర6" ాXారద అంశద సతZద అEవ@ ఆగుత >ె. MాOా\, ఈ ె!"ౕకద6" సగుణ రూపద బOెR Mెౕళ: దNరు. ప కృ , ౕBాతD, ఈశ ర ఎల"వ ఒం>ెౕ ప కటfె ఎందు అEBా>ాగ, Bెౕద ె`ంద ముక ాగు ౕర

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Page 22 ఇదను% సగుణ Iా హDణ )ాtా ాuర ఎందు Mెౕళ=ా\>ె. Bెౕదద6", Pౕగద Iా ెయ6" ఇదను% స8కలb సHా ఎందు Mెౕళ=ా\>ె. ఇదు ముs య Xెూ ెయ అల", ఆద ె ఏకత ద అనుభవద VW . >रं ूदानममृता>रं हरः @शरा9मनावीशते दे व एकः |

They go from birth to birth, as worms that have slipped into a river are swept from one whirlpool to another and never attain peace.

तःयािभBानाBोजनाCDवा भावादछ ू य8ा ते व:मायािनव Cः || १० || ఇ6" ముs య Hాగ2వను% MెౕK>ె. Hాr`ంద Mెూరబరువ@దు MెౕOె. Hాr ఎంద ె య Hా ఇ HాAా. Aావ@దు ఇల" ౕ ఇరువ MాOె Xాణువ@>ెౕ HాAా. ప పంచవ@ ఇరువ MాOె Xాణుత >ె. ౕ8గళ:, అచరBాద వసు గళ:, నYత గళ:, గ హగళ:, ఇరువ MాOె Xాణుత >ె. ఇ>ెల"వ బ హDన ంద Mెూర ప పంచద cౕ=ె MెౕEరువ@దు. ఇదు ెOె )ాధZ? కనVన6" నOె ఏ ా`తు? తYణ ఒందు Mావ@ బరబహుదు, ఒందు హుడు\ బందళ:, అథవ ఒందు సల XెటుU కనసు iటుU. అ>ెల"వ ఎ6"? న% కనVన6" ఏను ఇతు ? అ6" మనసుo iటుU Iెౕ ె ఏను ఇర6ల". మన)ెoౕ Mావను%, చంద నను%, నYత వను%, గ హగళను% అనుభ8సలు శురు ఆగుత >ె. ఇదు ఒబl ౕ8య కన)ాద ె, ౕవ@ బ MాDండద కనసను%

ెూౕడIెౕకు, భగవంతన కనసు,

భగవంతన అ>ెౕ అEవ@ నYత గ^ా\, గ హగ^ా\, HానBా ా\, చర అచర వసు గ^ా\ Xాణుత >ె. ఆ భగవంతన బ MాDండద కనసను% Hాr ఎందు Mెౕళ=ా\>ె, భగవంతన కనVన Hాrయ6" ౕను సహ ఒందు కనVన వసు , ఈ కనVన వసు 8Oె అదర>ెౕ ఆద కనసు ఇ>ె, ఆ కనసన% ప ెZౕక ౕ8య కనసు ఎందు Mెౕళ=ా\>ె. ఈ కనVన వసు >ె HాడుBాగ కనసు Xాణుత >ె ఎంబ బ cయ6" ఇరIెౕడ. న% ఎచ ర VW యు ఒందు కనసు. ఎచ ర VW య కనVన6", ౕను న% >ెౕహ, మనసుo Mాగు బుLpయ mెూ ెయ6" ఇరు ౕయ.అదు సతZవల", అదు OెూౕచEసుత >ె అ ెUౕ. భగవంతన కన)ాద 8శ తత వను% Hాr ఎందు Mెౕళ=ా\>ె Mాగు న% కనసను% అ8>ెZ ఎందు, అ5ాన ఎందు Mెౕళ=ా\>ె. ౕను >ెౕహ, మనసుo Mాగు బుLN ఎందు Kయలు శురుHాడు ౕయ. Aా ాదరు ౕను ఇందు బహళ చ ా%\ Xాణు ా ఇLNౕయ ఎంద ె నOె బహళ సం ెూౕష ఆగుత >ె, Xారణ చ ా%\ Xాణువ@దు ఎంద ె >ెౕహXెu సంబంధపటU 8షయ. ౕను >ెౕహ అల" ఎందు మ ె రువ@>ెౕ న% ప ెZౕక కనసు. ౕను కనసు Xాణు రువ@దు అల">ె Iెౕ ెయవరు కనసుXాణు >ాN ె ఎందుXెూళ:a ౕయ. ావ@ ఎందు MెౕK>ాOెల" ావ@; అ ెూ%ౕ పదLంద సమ)ెZ శురుBాగుత >ె. ౕను Mెౕళ: ౕయ, ావ@ అ5ా గళ:, ౕను ఎంLగూ

ాను అ5ా ఎందు

Mెౕళ:వ@Lల". న% అ5ానద6" Iెౕ ెయవరను% ఏXె )ెౕEXెూళ:a ౕయ. MాOా\, ఎరడు తరహ కనసుగళ: ఇBె, Hాయ Mాగు అ8>ెZ. అ8>ెZ ప ెZౕక కనసు, ౕను ప ెZౕక కనV ంద Mెూర బం>ాగ, Hాr అంద ె పరHాతD iటుU Iెౕ ె ఏను అల" అ ెూ%ౕ అEవ@ బరుత >ె. 8శ వ@ ప 5ె iటుU Iెౕ ె ఏను అల", స -{ -ఆనంద స రూప Hాత . ఇదు ఆగువవ ెగూ Bెౕద ె ఇ>ెN ఇ>ె. MాOాద ె ఈ Bెౕద ె, Hాr ఇంద Mెూర బరలు ఏను HాడIెౕకు? ఈ Hాr ఇంద Mెూర బరువ@దు బహళ కషU. భగవంతన Hాr అథవ శs Yణ Xాల బంLసుత >ె.

ారద ము యు బహళ అహంXారవ@ళaవ ాద. అవను, ాను AాBాగలు ా ాయణన mెూ ెయ=ె"ౕ ఇరుBెను ఎందు KLదN, ాను AాBాగలు

ా ాయణన {ంత ెయ=ె"ౕ ఇరు ౕ అందు XెూంkదN, ఎ=ా"దsuంత j\=ా\

ాను బ హDhాE, నన%ను%

Hాయ ముటUళ: సహ ఆగువ@Lల" ఎందు KLదN. ననOె HాAా అంద ె అథ2 సహ Oెూ ల" అందుXెూంkదN. అవను ]ౕOె Pౕ{సు దN. ారదన మనVoన6" న ెయు రువ 8షయ

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ా ాయణ Oె Oెూతు . ారద ా ాయణ Oె బహళ హ రBాదNEంద

Page 23 అవన మనVoన6" న ెయువ@దు

ా ాయణ Oె Oెూతు ఎందు KయIెౕk,

ా ాయణ ఎల"ర మనసoను% బల"వను. మ6"య

అEBెౕ అవను. నOె ఏ ెూౕ Oెూ >ె ఎందుXెూంkరు య. భగవంత మD మూలక అEయు ా ె. మ6" ెూౕడువవను అవ ెౕ. మD s8గళ మూలక Xెౕళ:వవను అవ ెౕ. మD

ా6Oెయ మూలక రు{

ెూౕడువవను అవ ెౕ. ఆద ె ఎల"వ ౕను

Hాడు రుBె అ ెూ%ౕ కనVన6" ౕను ఇరుBె. MాOా\, ారద బహళ అహంXారవ@ళaవ ా\దN.

When the good deeds performed by them in past births bear fruit, the worms enjoy rest being lifted from the river by a compassionate person and placed under the shade of a tree on the bank.

ా ాయణ MెౕKద, ఈ ౕర)ాగర )ాకు, ఓ ాడలు MెూౕOెూౕణ, అవరు Oెూౕవ సముద ౕరద హ ర బరు ా ె. అవరు అ6" మరKన cౕ=ె

ఆనందLంద ఇ>ాN ె. సుత లు బహళ జనరు ఇదNరు, అవరను% గమ సుత 6దNరు. ఆగ

ా ాయణ 8షు~8న

రూపవను% ాళ: ా ె, సృTU HాడIెౕXా>ాగ ా ాయణ 8షు~8న రూప ాళ: ా ె. అవను 8శ jసుBాగ ా ాయణ మతు అవను సృTU Hా ెూౕBాగ 8షు~. ఆగ 8షు~ Mెౕళ: ా ె, ారద ననOె ఒందు =ెూౕట ౕరు తరు ౕయ. అవను అ=ె"ౕ హ రద హKaOె Mెూౕగు ా ె, అ6" Hారువ జ ాంగదవరు ఇరు ా ె. అ6" సుందరBాద హుడు\యరు ఇదNరు. ఆగ అ6" ఏను ఆగుత >ె అంద ె, అ6" ఒందు సుందర హుడు\ Iా\లను% ె ెయు ా ^ ె. అవళను%

ెూౕk

ారద Oె Lగl c ఆగుత >ె. అవళను%

ెూౕడుత =ెౕ, ౕరను% మ ెతు అవను Mెౕళ: ా ె, నన%ను% HాడుBె ఆగు య? అవను అవళను% Iెౕడుత =ెౕ ఇదN. అవను ా ాయణనను%, ఒందు =ెూౕట ౕరను% మ ెతుiటU. ఆగ ఆ హుడు\ MెౕKదళ:, AాXె ఆగల"?

ారద అవళను% HాడుBె

ఆగు ా ె. అవను ా ాయణనను% మ ెయు ా ె. అవEOె ఆరు జన మకuళ:. ారద జjౕ న6" Xెలస Hాడలు ా రం Vద. ఒందు Lన అ6" బహళ mెూౕ ా\ మ^ె సుEదు ఇk హKa ప Bాహsuౕ ాగుత >ె. ారదన ఆరు జన మకuళ:, అవన Mెండ ఆ ప Bాహద6" Xెూ{ Mెూగు ా ె. ారద అళలు శురుHాడు ా ె, నన% >ెౕవ ెౕ !

ఎల"వ Mెూౕ`తు, తYణ అవ Oె 5ా ెూౕదయ ఆగుత >ె, అవను ఒందు =ెూౕట ౕరు తరలు బంLదN ెందు. అవను 8షు~8న బK ఓదు ా ె, 8షు~ సముద ద ౕరద6" ఇను% కుK రు ా ె.

ారదనను%

ెూౕk 8షు~ Mెౕళ: ా ె,

Mెూౕ\ ౧౫ jషBా`తు, ౕEన బOెR మ ెతయ? నన% ఒందు =ెూౕట ౕరు ఎ6"? Xెూడు ా ె. MాOా\, ఆ ౧౫ jషగళ6",

ారద, ౕరు తరలు

ారద 8షు~8Oె ఒందు =ెూౕట ౕరను%

ారద Oె ఎ ెూUౕ వష2గళ: క^ెLరుత >ె, అవను HాడుBె ఆద, అవ Oె ఆరు

మకu^ాదరు. ఇదు Hాrయ mాల. సమయ Iెౕ ెAాOెౕ Xాణుత >ె. ౕవ@ మలగలు Mెూౕ>ాగ, మOె కనసు iౕళ:త >ె, ఆ కనVన6" తYణ మD IాలZXెu Mెూౕగు ౕర, అ6" ఆటBాk వృదNరు ఆగు ౕర, సమయ Iెౕ ెౕ ె ఆగుత >ె. Hాrయ6" Xాల సమయ బద=ాగుత >ె. సWళ సహ బద=ాగుత >ె. 8షు~8న Bైకుంట ఈగ ఇల". ారద jౕను జ ాంగద mెూ ెయ6" మదుBెAా\ ౕవన )ా\సు ా ఇ>ాN ె. అవను HాkదుN ఒం>ెౕ, ౕరు తరలు Mెూౕ\దుN. ఈ క ెయ )ా ాంశ ఏను? ౕరను% తరలు Mెూౕ>ాగ Hాrయను% 5ా[VXెూKa. ౕవ@ Iెౕ ె ప పంచXెu Mెూౕగబహుదు. Xాల mాగ ఎల"వ బద=ాగుత >ె. ఇ>ె Hాr. MాOా\, Hాr`ంద Mెూర బరలు బహళ కషU, ారద గు అ ెUౕ. ఆద ె ఈ Hాr ఇంద Mెూర బరలు >ాE ఇదయ? Aావ ాZనవను% HాడIెౕకు? Aావ ఆ ాZ Dక )ాధ ె Hాkద ె ఈ Hాr`ంద Mెూర బరలు )ాధZ? ౕవ@ ౕవనద ఉ>ెNౕశ ఏను ఎందు స>ా ె ె[న6" ఇటుUXెూళaIెౕకు. ౕవనద ఉ>ెNౕశ ఆతD ెూౕ qౕtాథ2 జగ ] ాయచ Ð ఈ Hాr`ంద ముక Bా\రువ ఆతD, అ>ెౕ మD మూలతత , అదను% అEతు; ప పంచXెu Hాడువ )ెౕBెయను% భగవంత Oె Hాడువ )ెౕBె ఎను%వ ావ ెయను% IెళVXెూళ:aవ@దEంద మనసుo శుదNBాగుత >ె. AాBాగలు భగవంతనను% ె ెయIెౕకు, అవ ెౕ ఈశ ర Ð అYర అంద ె అ8 ాw. అవ Oె హుటుU ఇల", )ావ@ ఇల". ప కృ Yర అంద ె అదు ాశBాగుత >ె, ప కృ య6" ఇరువ సృTUయు బద=ాగుత =ెౕ ఇరుత >ె. ాశ తBాదదుN Aావ@దు ఇల". సూయ2 సుతు త =ెౕ ఇరు ా ె. ావ@ ఎషుU BెౕగBా\ Mెూౕగుత 6>ెNౕBె

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Page 24 Oెూత ? సుతు వ

ావ@ ఇ6" కుK రువ MాOె Xాణుత >ె, ఆద ె BెౕగLంద

ావ@ ఒందు ఘం ెOె ౨౫,౦౦౦ cౖ6 ముం>ె Mెూౕగు ె ౕBె. భూjయు

ావ@ ఇ=ె"ౕ ఇ>ెNౕBె ఎందు Xారుత >ె. నమD >ెౕహద6" అణు Mాగు పరHాణుగళ: స>ా చ6సుత =ెౕ

ఇరుత >ె. ఇన% మనసుo మతు బుLpయంతు Oెూ ె `>ె చ6సుత =ెౕ ఇ>ె. >ెౕహ బద=ాగుత >ె, >ెౕహద6" ప Yణవ )ా8 ారు ౕవXెూౕశగళ: )ాయుత Bె మతు Mెూసదు హుటుUత >ె. సృTUయ ప Pందు అంశదలు" ాశ తBా\రువ@దు ఎంద ె బద=ావfె.

Similarly, the Jivas (finding themselves in the whirlpool of samsara), receive the appropriate initiation from a teacher who himself has realized Brahman, and differentiating the Self from its five sheaths attain the supreme bliss of release.

MాOాద ె ౕవనద6" ావ@ Bెౕద ె ఏXె అనుభ8సIెౕకు? Xారణ నమOె ాశ తBా\ ఇరువంతహుదు Iెౕకు, ాశ తBా\

ఇరువ@వంతహుదను% ావ@ ]kదుXెూళaలు. ౕవనద6" ఎల"వ ాశ తBా\రలు MెౕOె )ాధZ? ఎల"వ బద=ాగుత =ెౕ ఇరుత >ె; Aావ@దు ాశ తవల". ఇదను% అథ2 HాkXెూళaలు ౕవ@ మదుBె ఆగIెౕకు. Mెండ IెళOెR ఒందు మనVWతయ6" ఇదN ె, మ>ాZహ% Iెౕ ె మనVW , )ాయంXాల Iెౕ ె మనVW . మనVW బద=ాగుత =ెౕ ఇరుత >ె, Mెండ ను బద=ాగుత =ెౕ ఇరు ా ^ ె. ౕవ@ HాడుBె ఆ>ాగ ఇదN Mెండ ఇవ^ెౕన? >ెౕహద ఆXార బద=ాగుత >ె, ముం{న MాOె అథవ ఒం>ెౕ తరహ ఇరలు )ాధZ8ల". ప Yణవ ౕవ@ ఉVరు MెూరOె Mాs>ాగ ఎ ెూUౕ లY ౕవXెూౕశగళ: MెూరOె Mాకు ౕర మతు ఉVరు ఒళOె ెOెదుXెూం ాగ Mెూస ౕవXెూౕశగళ: >ెౕహద6" ఉతb ఆగుత >ె. ఈ ప s rగళ: సతతBా\ ఆగుత =ెౕ ఇరుత >ె. ప ఆరు ంగKOె Mెూస [త జనXాంగ (6వ ) Mెూందు8E. ప ఒందూవ ె వష2Xెu Mెూస jదుళను% Mెూందు8E. >ెౕహద ఒళOె jదుళ: సంప ణ2Bా\ బద=ాగుత >ె. మD >ెౕహద Aావ ాగవ@ ౨-౩ వష2గళవ ెగూ అ>ెౕ ఇరలు )ాధZ8ల". MాOాద ె ౕవ@ Aారను% HాడుBె ఆ\దుN? ఇదు మOె Oెూ దN ె ప Lనవ Mెూస Mెండ /గండ ఎందు సం ెూౕషLంద ఇరు ౕర. మOె 8శ ద మూలతత Oెూ ల">ె ఇరువ@దEంద, మదుBెAా\ హతు వష2Xెu

ాను Aారన% మదుBెAా>ె ఎందు

Pౕ{సు ౕర. సతZవను% K; 8శ ద6" ఎల"వ బద=ాగుత >ె. MాOా\ ప Lనవ మOె Mెూస Mెండ /గండ. MాOా\ సం ెూౕషLంద ఇE. ఎల"వ సతతBా\ బద=ాగుత =ెౕ ఇ>ె, బద=ాగుత =ెౕ ఇరువ@దను%

ావ@ ]kదుXెూళaలు Mెూౕగువ@>ెౕ

నమOె బంLరువ ెూంద ె. ఇదు OాKయను% ]kయువ MాOె, OాKయను% ]kదుXెూళaలు MెౕOె )ాధZ, అదు చ6సుత =ెౕ ఇరుత >ె, అదు అ)ాధZ. ఆగ>ె ఇరువ@దXాu\ ావ@ హంబ6సువ@దEంద ావ@ Bెౕద ె పడు ె ౕBె. ఒందు హKaయ6" ఒబl వృదN ఇ>ాN ె, ఒందు Lన అవను ఒందు కుదు ె అవన మ ెముం>ె ం రువ@దను% ెూౕkద. అదు Mెూస అ ెౕiయ కుదు ె ఆ\తు . ఆ\న Lనగళ6", కుదు ె Vగువ@దు ఎంద ె =ాటE Mెూ ెద MాOె. MాOా\ జన ె=ా" అవ Oె శుభ XెూౕEదరు. అవరు MెౕKదరు, అయZ ముదుక ! ౕను అదృషUవంత, ఆ ముదుక MెౕKద, ధనZBాదగళ:, ఎల" భగవంతన ఇhె , అవన మగ కు>ె ెయను% ఓkసలు శురుHాkద. జనరు MెౕKదరు, న% మగ కుదు ె సBాEయను% చ ా%\ క6యు ా ఇ>ాN ె. ముదుక MెౕKద, ధనZBాదగళ:, ఎ=ా" భగవంతన ఇhె . ఎల"వ@ ఒ^ెaయదXాu\. ఒందు Lన అవన మగ కుదు ె`ంద iదుN Xాలు ముEదుXెూళ:a ా ె. జనరు Mెౕళ: ా ె, ముదుక, న% మగ Xాలు ముEదుXెూండ,

ావ@ 8 ాLసు ె ౕBె. ముదుక MెౕKద, ఇదు సహ భగవంతన ఇhె ,

ఆగువ@>ెల" ఒ^ెaయదXాu\.

స లbLన క^ెద నంతర, ఈ>ెౕశ Iెౕ ె >ెౕశద mెూ ె యుదN Hాడు >ె ఎందు సుLN హరkతు. MాOా\, ఎ=ా" యువకరను% )ెౕ ెOె ెౕమక Hాkదరు. ఆద ె, ఈ ముదుకన మగనను% Xాలు ముELరువ XారణXాu\ )ెౕ ెOె ెOెదు Xెూళ:aవ@Lల". నమD ౕవనద6" ఆగువ@>ెల" ఒ^ెaయదXాu\. ౕవనద6" ఆగువ ఎ=ా" బద=ావfెగళ: ఒ^ెaయదXాu\. బద=ావfె ఒం>ెౕ ౕవనద6" ాశ త. ఆ సతతBాద బద=ావfెయను% అథ2 HాkXెూళa>ె, అదను% ]kదుXెూళaలు Mెూౕ\ Bెౕద ె పడు ె ౕBె, మD Eౕtె )ా ా8కBా\rౕ సుళ:a. ప కృ య6" ఎల"వ Yర అంద ె బద=ావfె.

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Page 25 ప >ానం, అంద ె ప కృ , హరః అంద ె ప 5ె అ>ెౕ ాశ త. మD అంతప 25ె, భగవంత ఒబl ెౕ అYర. మD >ెౕహ బద=ాగుత =ెౕ ఇరుత >ె; మD మనసుo, బుLp బద=ాగుత =ెౕ ఇరుత >ె. ఈ బద=ావfెగKంద

ె ె% ఇదN న% వZs త ఇందు

ఇరువ@Lల". ౕను Iెౕ ెౕ ె వZs . ఆదరు నOె ౕను అ>ెౕ వZs అనూ% ావ ె. ౕను Mెళ: ౕయ, ాను ఈ హKa`ంద బం>ె, ననOె మదుBె ఆ\>ె, ాను కhెౕEOె Mెూౕగు ె ౕ ె ఎందు. ౕను ెూౕడIెౕXాదు అదర6" ఇరువ ాను ాశ త. ఆ ాశ తBాద

The five sheaths of the Self are those of the food, the vital air, the mind, the intellect and bliss. Enveloped in them, it forgets its real nature and becomes subject to transmigration.

ాను న% >ెౕహ, మనసుo, బుLN అల". న%6" ాశ తBాదదుN ఇ>ె, అ>ెౕ )ా , అద ె%ౕ పరHాతD ఎందు Mెౕళ:వ@దు. అదEంద నOె ౕ ె ఆ వZs ఎను%వ అనభవ ఆగుత >ె. ఆద ె ౕను అ>ెౕ వZs అల", న% >ెౕహ, మనసుo, బుLp బద=ా\>ె. అధ2 ఘం ెయ6" న% >ెౕహ, మనసుo, బుLp బద=ా\>ె. ఆదరు ౕను బద=ా\ల" ఎందు 6యు ౕయ. న%6" బద=ాగద ఆ ాగవను% భగవంత ఎందు Mెౕళ=ా\>ె, అ>ెౕ hెౕతన, ప 5ె మతు అనంతBాద అYర, అమృతుZ. MాOా\, బద=ాగద ఆ ప 5ె, బద=ాగద ఆ సతZ ప కృ యను%, ౕ8యను% మతు 8శ వను% ఆళ:త >ె. ఆ తత వను% బ హD ఎందు, పరHాతD ఎందు Mెౕళ=ా\>ె. MాOా\, న% ె ె%, నన% మనసుo ఎ6"? నన% మనసుo బద=ాగు రువ@దను% హుడుకు >ెయ, బద=ాగు రువ@దను% ]kదుXెూళaలు Mెూౕగు >ెయ అథవ నన% మనసoను% Iెౕ ె క ెOె రు\సIెౕక అథవ Bాప} MెూౕగIెౕక, బద=ాగద అంతరంగXెu MెూౕగIెౕక? ావ@ ఎషుU బద=ాగు రువ@దXెu అంnXెూళ:aత Bె, అషుU నమD మనVoOె Bెౕద ె. మనసుo ఎషుU మD ఒళ\రువ ాశ తBాద తత వను%, )ా యను% అంnXెూళ:aత >ెPౕ, మనసుo ముక Bాగుత >ె. ౕవ@ సతతBా\ {ంత ె HాడIెౕకు, ౕవ@ Aావ@దర బOెR {ంత ె Hాడు ౕ ెూౕ అదు ౕవ@ ఆగు ౕర. ౕవనద తత Bెౕ అషుU, ౕవ@ ఏను {ం సు ౕ ెూౕ అదు ఆగు ౕర. MాOా\, ౕవ@ స>ా Aావ@దర బOెR {ం సు ౕE? ౕవ@, ఆ వZs ఒ^ెaయవను, అవను/అవళ: నన\ంత ఉత మ ఎందు {ం సు రు8ర? ఆ వZs ఖంkతBా\ మ\ంత ఉత మ ఆగు ా ె. ౕవ@, ాను అ8Bెౕs, ఎందు {ం Vద ె ౕవ@ అ>ెౕ ఆగు ౕర. ౕవ@ ఏను {ం సు ౕ ెూౕ అ>ెౕ ఆగు ౕర. ౕవ@ ౧౦-౧౫ వష2Bాదcౕ=ె గండ Mెండ య ౕ ెూౕ ెూౕడIెౕకు, మదుBెయ సమయద6" ఇబlరు Iెౕ ెAా\ Xాణు ా ె, ౧౫ వష2Bాదcౕ=ె అవర ముఖ ఒం>ెౕ తరహ Xాణుత >ె. అవరు ఒబlర అచు ఇ ెూ%బlర MాOె Xాణు ా ె. అవEబlరూ కన%kయ6"న ాrయం ె Xాణు ా ె. Xారణ గండ సతతBా\ Mెండ య బOెR, Mాగు Mెండ సతతBా\ గండన బOెR {ం సు ా ె. MాOా\ ౕవ@ ఏను {ం సు ౕ ెూౕ అ>ెౕ ఆగు ౕర. MాOా\, ాను భగవంతన ఒందు ాగ,

ాను భగవంతన mెూ ె ఒం>ా\>ెNౕ ె ఎందు ఏXె { )ెూౕల"? సతతBా\

ాను పరమ సతZ, సతZద ఒందు ాగ,

పరHాతDన అంశ ఎందు {ం సIెౕకు. ]ౕOె {ం V>ాగ ౕవ@ శుదNBాగు ౕర. ఇల"LదN ె,

ాను Mెండ ,

ాను గండ,

మగళ:, అ ె , తం>ె, మగ ఎందు {ం సు ౕర. ఎ=ా" IెౕడBాదదుN (అ8Bెౕక) {ం సు ౕE, అ>ెౕ ఆగు ౕE. IెౕXాదను% 8BెకBాదదNను% {ం V, సతZద బOెR {ం V. మD మనసoను% ప@నః ప@నః భగవంతన క ెOె ెOెదుXెూండుMెూౕ\. మ ె భగవంత ఎ6" ఇ>ాN ె? ౕవ@ భగవంత Xై=ాస పవ2తద6" కు6 >ాN ె ఎందు KLLNౕE. MాOె Kదు Xెూండ ె భగవంత Xై=ాసద=ె"ౕ ఇరు ా ె ౕవ@ ఇ=ె"ౕ ఇరు ౕE. Xారణ ౕవ@ ఏను అందుXెూళ:a E అ>ెౕ మD సతZBాగుత >ె. ఈ నడుBె దూరదశ2నద6" బరువ >ారBా]గ^ెల" బహళ చ ా%\>ె. అవరు భగవంత ఎ=ెూ"ౕ Xై=ాసద6" కుK రువ MాOె ెూౕEసు ా ె. స>ా భగవంత నమ=ె"ౕ ఇ>ాN ె, ాను భగవంతన6" ఒం>ా\>ెNౕ ె ఎందు {ం V. ఈ {ంత ె మOె ఇరIెౕXాదు. అ>ెౕ సతZ. ప 5ె అంద ె ఏను? సవ23, సవ2BాZ[, సవ2శs . భగవంత సవ2BాZ[.ప 5ె సవ2BాZ[. భగవంత Xై=ాసద6" Hాత ఇ>ాN ె మD6" ఇల"వ? MాOాద ె ౕవ@ భగవంత \ంత శs వంత ె? భగవంతనను% మD ఒళOె ప Bెౕwసలు )ాధZ8ల"Bెౕ? ౕవ@ భగవంత \ంత శs వంత ాగలు MెౕOె )ాధZ? భగవంత ఎ=ెూ"ౕ ఇ>ాN ె, మD6" ఇల" ఎందు Kద ె ౕవ@ ఏ ెూౕ క^ెదుXెూళ:aవ )ాధZ ె ఇ>ె. ౕవ@ సతZద బOెR {ం సIెౕకు. భగవంత సవ2BాZ[ ఎందు అEయIెౕకు. ముఖZBా\ భగవంత నన%6" ఇ>ాN ె, ాను భగవంత ంద Iెౕ ె ఇల", ాను భగవంతన6" ఒం>ా\>ెNౕ ె ఎందు K. సముద ద6" అ=ెగళ MాOె ాను

Divya Jyothi

Page 26 р░нр░Чр░╡р░Вр░др░и6" р░Тр░Вр░жр▒Б. р░╕р░др░дBр░╛р░ж {р░Вр░д р▒Ж р░Ер░╡р░╢Zр░Х р▒Ж р░З>р▒Ж. Iр▒Жр▒Х р▒Ж р░О=р░╛" {р░В р▒Ж р░д┬Кр░╛bр░ж {р░Вр░д р▒Ж. р░д┬Кр░╛bр░ж {р░Вр░д р▒Ж Mр░╛ р░Йр░Вр░Яр▒БHр░╛р░бр▒Бр░д >р▒Ж . Aр░╛р░░р▒Б р░╛р░ир▒Б р░нр░Чр░╡р░Вр░др░и6" р░Тр░В>р░╛\>р▒ЖNр▒Х р▒Ж, р░╛р░ир▒Б >р▒Жр▒Хр░╣, р░ор░ир░╕р▒Бo, р░мр▒БLp р░Ер░▓", р░╛р░ир▒Б р░╢р▒Бр░жN hр▒Жр▒Хр░др░и, р░кр░░Hр░╛р░дD р░Ор░Вр░жр▒Б р░ЕEр░пр▒Б р░╛ р▒Жр▒Вр▒Х, р░Ер░╡р░░р▒Б Hр░╛r`р░Вр░ж р░ор▒Бр░Х р░╛р░Чр▒Б р░╛ р▒Ж, Mр░╛Oр░╛\, р▒Хр░╡@ {р░В р░╕Iр▒Жр▒ХXр░╛р░жр▒Б р░Пр░ир▒Б? р░Йр░и%р░дBр░╛р░ж р░ор░Вр░д Aр░╛р░╡@р░жр▒Б?

The gross body which is the product of the quintuplicated elements is known as the food sheath. That portion of the subtle body which is composed of the five vital airs and the five organs of action, and which is the effect of the rajas aspect of Prakriti is called the vital sheath.

р░╛р░ир▒Б р░╛ р▒Жр░Вр░мр▒Бр░жр▒Б р░╛р░ир░▓"; р░И >р▒Жр▒Хр░╣, р░ор░и, р░мр▒БLp р░╛р░ир░▓"; р░╕{┬Ж>р░╛р░ир░В>р░╛р░дD wр░╡ р░╛р░ир▒Б р░╛ р▒Жр▒Х; w┬Ер░╣р░В, w┬Ер▒Хр░╣р░В, w┬Ер▒Хр░╣р░В. р░╛р░ир▒Б >р▒Жр▒Хр░╣ р░Ер░▓";

р░╛р░ир▒Б р░ор░ир░╕р▒Бo р░Ер░▓";

р░╛р░ир▒Б р░мр▒БLpр░пр▒Б р░Ер░▓".

р░╛р░ир▒Б

р░╢р▒Бр░жN р░ЕEр░╡@, р░к р░╛ р░╕р░дZ>р▒Жр▒Вр▒жLOр▒Ж р░Тр░Вр░жр▒Б. р░З>р▒Жр▒Вр░В>р▒Жр▒Х

р░╕EAр░╛р░ж {р░Вр░д р▒Ж. Iр▒Жр▒Х р▒Ж р░О=р░╛" р░др░к@b {р░Вр░д р▒Ж. р░др░к@b {р░Вр░д р▒Ж Mр▒Жhр░╛┬Жр░ж р▒Ж, р░оD р▒Хр░╡р░и р░Тр░Вр░жр▒Б р▒ЖZр▒Хр░пrр▒Х р░Зр░▓">р▒Ж р░╕р▒Бр░др▒Б р░╡ р░Ър░Х р░ж Mр░╛Lр░пр░В р▒Ж, р░ор░ир░╕р▒Бo р░мр░Вр░ж Mр░╛Oр▒Ж cр▒Х=р▒Жр▒Хр░░р▒Б р░╛ Xр▒Жр░│Oр▒Ж р░ЗKр░пр▒Б р░╛ , р░др▒Вр░Чр▒Б р░ЙAр░╛Z=р▒Жр░п Mр░╛Oр▒Ж р░Жр░Чр▒Бр░д >р▒Ж. р░ир░иOр▒Ж р░ПXр▒Ж Iр▒Жр▒Хmр░╛р░░р▒Б? р░ир░иOр▒Ж р░ПXр▒Ж р░ор░иVoр░и Mр▒Жр▒ВAр░╛Nр░Я? р▒Хр░╡р░ир░ж6" р░╛р░ир▒Б р░ПXр▒Ж Bр▒Жр▒Хр░ж р▒Ж р░кр░бр▒Б р▒Ж р▒Х р▒Ж? р░оD {р░Вр░д р▒Ж р░д┬Кр░╛b>р░╛р░Ч р░о р▒Ж р░Пр░ир▒Б р░Жр░Чр░▓р▒Б )р░╛р░зZ?

/рд╛9рд╡рд╛ рджреЗ рд╡рдВ рд╕рд╡7рдкрд╛рд╢рд╛рдкрд╣рд╛рд┐рдирдГ >реАрдгреИ @рд▓реЗрд╢реИрдЬ7 рдореЖреБ9рдпреБреВрд╣рд╛рд┐рдиK | рддрдГрдпрд╛рд┐рднLрдпрд╛рдирд╛рдд рддреГрддреАрдпрдВ рджреЗ рд╣рднреЗрджреЗ рд╡:реИрдГрд╡рдп7рдо реН рдХреЗрд╡рд▓рдВ рдЖNрдХрд╛рдордГ || резрез || 5р░╛р░д >р▒Жр▒Хр░╡р░В, р░и%=р▒Ж"р▒Х р░Зр░░р▒Бр░╡р░Вр░др░╣ р░╕р░дZр░╡р░ир▒Б%, р░и% р░Ер░Вр░д р░╛р░дD )р░╛┬Зр░пр░ир▒Б%, р░и%=р▒Ж"р▒Х р░Зр░░р▒Бр░╡р░Вр░др░╣ р░кр░░Hр░╛р░дDр░ир░ир▒Б% р░ЕEр░пр▒Бр░╡@р░жр▒Б. р░кр░░Hр░╛р░дDр░ир░ир▒Б% р░ЕEр░пр▒Бр░╡@р░жр▒Б р░Ор░Вр░ж р▒Ж р░кр░░Hр░╛р░дDр░ир░В р▒Ж р░Жр░Чр▒Бр░╡@р░жр▒Б. р░нр░Чр░╡р░Вр░д Kр░пр▒Бр░╡ р░╡р░╕р▒Б р░╡р░▓", р░нр░Чр░╡р░Вр░д р░кр░░р░др░д . р░оD р░Хр░гр▒Б~р░Чр░│ р░ор▒Вр░▓р░Х

р▒Жр▒Вр▒Хр░бр▒Бр░╡р░╡р░ир▒Б, р░оD s8р░Чр░│ р░ор▒Вр░▓р░Х Xр▒Жр▒Хр░│:р░╡р░╡р░ир▒Б, р░оD

р░нр░Чр░╡р░Вр░др░ир░ир▒Б% р░╡р░╕р▒Б Bр░╛\ Mр▒Жр▒ХOр▒Ж

р░╛6Oр▒Жр░п р░ор▒Вр░▓р░Х р░░р▒Б{

р▒Жр▒Вр▒Хр░бр▒Бр░╡р░╡р░ир▒Б,

р▒Жр▒Вр▒Хр░бр░▓р▒Б )р░╛р░зZ? р░Ер░╡р░ир▒Б р░и% р░Ер░Вр░д р░╛р░дD, р░Ер░╡р░ир▒Б р░и% р░кр░░р░др░д . р░нр░Чр░╡р░Вр░др░ир░ир▒Б% р░ЕEр░пр▒Бр░╡@р░жр▒Б

р░Ор░Вр░ж р▒Ж р░нр░Чр░╡р░Вр░др░ир░В р▒Ж р░Жр░Чр▒Бр░╡@р░жр▒Б. р░нр░Чр░╡р░Вр░др░ир░ир▒Б% р░╡р░╕р▒Б р░╡ р░╛%\

р▒Жр▒Вр▒Хр░бр░▓р▒Б р░Е)р░╛р░зZ. р░жр▒Вр░░р░жр░╢2р░ир░ж6" р▒Жр▒Вр▒ХEр░╕р▒Бр░╡ р░О=р░╛"

р░Ъ р░╛%\р░░р▒Бр░д >р▒Ж, р░дYр░г cр▒Х=р▒Ж Iр▒Жр░│р░Х Xр░╛┬ЭVXр▒Жр▒Вр░Вр░бр▒Б Aр░╛ р▒Жр▒Вр▒Х р░к р░дZYBр░╛р░Чр▒Бр░╡@р░жр▒Б, р░ир░и% [ р▒Х р░п р░ор░Чр▒Б, р░иOр▒Ж р░Пр░ир▒Б Iр▒Жр▒Хр░Хр▒Б? р░нр░Чр░╡р░Вр░др░ир░ир▒Б% %р░Вр░ж Iр▒Жр▒Х р▒ЖAр░╛\ р▒Жр▒Вр▒Хk>р░╛р░Ч, р░Ер░╡р░ир▒Б р░Тр░Вр░жр▒Б р░╡р░╕р▒Б Bр░╛р░Чр▒Б р░╛ р▒Ж. р░нр░Чр░╡р░Вр░д, р░к 5р▒Ж р░Ор░ВLр░Чр▒В р░╡р░╕р▒Б Bр░╛р░Чр░▓р▒Б )р░╛р░зZ8р░▓". р░нр░Чр░╡р░Вр░др░и )р░╛tр░╛ р░╛uр░░ р░Ж>р░╛р░Ч Iр▒Жр░│р░Хр▒Б р░ор▒Вр░бр▒Бр░д >р▒Ж р░Ь, р░Жр░ж р▒Ж р░Ер░жр▒Б р░Тр░│\р░и Iр▒Жр░│р░Хр▒Б. р░мр▒БLpр░пр▒Б р░╢р▒Бр░жNBр░╛р░Чр▒Бр░д >р▒Ж. р░нр░Чр░╡р░Вр░др░и р░мOр▒ЖR р░╕bр░╖U р▒Ж р░З>р▒Ж. р░Ж р░Тр░│\р░и р░╕bр░╖U р▒Жrр▒Х Iр▒Жр░│р░Хр▒Б, р░Ж Iр▒Жр░│Xр▒Жр▒Х )р░╛tр░╛ р░╛uр░░. р░З=р░╛" р░Ер░Вр░ж р▒Ж, р░ир░оD р░ор░ир░╕р▒Бo р░Ъ=р░╛"[6"Aр░╛\ Oр▒Жр▒Вр░Вр░жр░▓р░ор░пBр░╛р░Чр▒Бр░д >р▒Ж. р░ир░оD р░ор░иVoр░и6" )р░╛8р░░ р░к р▒Ж%р░Чр░│: р░ЗBр▒Ж, р░Тр░Вр░жр▒Б ┬Кр▒Ж р▒Ж% Xр▒Жр▒ХKр░ж р▒Ж р░о р▒Жр▒В р░Вр░жр▒Б р░╣р▒Бр░Яр▒БUр░д >р▒Ж. р░Зр░жXр▒Жu р░мр▒БLpр░п6"р░и Oр▒Жр▒Вр░Вр░жр░▓Bр▒Жр▒Х Xр░╛р░░р░г. р░мр▒БLpр░пр▒Б р░╢р▒Бр░жNBр░╛>р░╛р░Ч, р░╢р▒Бр░жNBр░╛р░ж р░мр▒БLpр░пр░ир▒Б% р░к р░мр▒Бр░жp р░мр▒БLprр░Вр░жр▒Б Mр▒Жр▒Хр░│=р░╛\>р▒Ж. р░Е>р▒Жр▒Х Iр▒Жр░│р░Хр▒Б. р░жр▒Бр░░р░жр▒Гр░╖Uр░╡ р░╛ {р░д Xр░╛р░░р░░р▒Б р░Тр░│\р░и Iр▒Жр░│р░Хр░ир▒Б% р▒Жр▒Вр▒ХEр░╕р░▓р▒Б )р░╛р░зZ8р░▓", Mр░╛Oр░╛\ р░Ер░╡р░░р▒Б Mр▒Жр▒Вр░░\р░и Iр▒Жр░│р░Хр░ир▒Б% р▒Жр▒Вр▒ХEр░╕р▒Б р░╛ р▒Ж. р░╛р░╡@ р░Ер░жр░ир▒Б р░д┬Кр░╛b\ Kр░пр▒Б р▒Ж р▒ХBр▒Ж. р░ор▒Б=р░╛" р░╛Vр░░р▒БLNр▒Х┬Ч р░Е р▒Жр▒В%р▒Х р░Тр░мl р░оMр░╛┬Ч р░╡Zs р░Зр░жN. р░Ер░╡р░ир▒Б iр▒ХLр░п6" р░Пр░и р▒Жр▒В%р▒Х р░╣р▒Бр░бр▒Бр░Хр▒Б р░жN. р░Ер░╡р░и )р▒Ж%р▒Х]р░др░░р▒Б р░мр░Вр░жр▒Б р░Ер░╡р░ир░ир▒Б% Xр▒Жр▒ХKр░жр░░р▒Б, р░Пр░ир▒Б р░╣р▒Бр░бр▒Бр░Хр▒Б р░╛ р░ЗLNр▒Хр░п? р░ор▒Б=р░╛" Mр▒Жр▒ХKр░ж,

р░╛р░ир▒Б р░Йр░Вр░Чр▒Бр░░р░╡р░ир▒Б% р░Х^р▒Жр░жр▒БXр▒Жр▒Вр░В р▒Ж. р░Ер░╡р░и )р▒Ж%р▒Х]р░др░░р▒Б Xр▒Жр▒ХKр░жр░░р▒Б, р░Ж

р░Йр░Вр░Чр▒Бр░░р░ж р░мOр▒ЖR р░Пр░ир▒Б 8 р▒Жр▒Хр░╖? р░ор▒Б=р░╛" Mр▒Жр▒ХKр░ж, р░ТMр▒Жр▒Вр▒Х ! р░Ж р░Йр░Вр░Чр▒Бр░░ р░ир░и% р░╛р░▓u р▒Жр▒Хр░п Mр▒Жр░Вр░б р░ор░жр▒БBр▒Жр░п6" Xр▒Жр▒ВnUр░жр▒БN, р░Ер░жр▒Б р░ир░иOр▒Ж р░мр░╣р░│ р░ор▒Бр░ЦZBр░╛р░жр░жр▒БN. Mр░╛Oр░╛\, р░Ор░▓" )р▒Ж%р▒Х]р░др░░р▒Б р░╣р▒Бр░бр▒Бр░Хр░▓р▒Б р░╢р▒Бр░░р▒БHр░╛kр░жр░░р▒Б. р░Йр░Вр░Чр▒Бр░░ Vр░Ч6р░▓". р░ир░Вр░др░░ )р▒Ж%р▒Х]р░др░░р▒Б р░ор▒Б=р░╛"р░ир░ир▒Б% Xр▒Жр▒ХKр░жр░░р▒Б, р▒Хр░ир▒Б р░Йр░Вр░Чр▒Бр░░р░╡р░ир▒Б% р░О6" р░Х^р▒Жр░жр▒БXр▒Жр▒Вр░В р▒Ж? р░о=р░╛" Mр▒Жр▒ХKр░ж,

Divya Jyothi

р░╛р░ир▒Б р░Йр░Вр░Чр▒Бр░░р░╡р░ир▒Б% р░о р▒ЖPр░│Oр▒Ж р░Х^р▒Жр░жр▒БXр▒Жр▒Вр░В р▒Ж. р░Ер░╡р░и

Page 27 )ె%ౕ]తరు XెౕKదరు, MాOాద ె ఇ6" ఏXె హుడుకు ా ఇLNౕయ? ము=ా" MెౕKద, నన% మ ె ఒళOె Iెళsల", MాOా\ ఇ6" హుడుకు ా ఇ>ెNౕ ె. ఇదు, నమD 8 బరహ. నమD బుLpయ Iెళకు ఇల"Bా\>ె. నమD బుLp మందBా\>ె, ావ@ Iెళకను% MెూరOె హుడుకు ా ఇ>ెNౕBె. బుLpయు శుదNBా\, ప XాశమయBా>ాగ అదను% ప బుదp బుLN అథవ 5ా ెూౕదయ ఎందు Mెౕళ=ా\>ె. భగవంతనను% అEయువ@దు ఎంద ె, భగవంతనం ె ఆగువ@దు ఎందు. భగవంతన బOెR నమOె ఇరువ పEకలb ె Aావ@>ెూౕ Bెౕషభూషణ.

The doubting mind and the five sensory organs, which are the effect of Sattva, make up the mind sheath. The determining intellect and the sensory organs make up the intellect sheath.

భగవంతనను% అEతవరు భగవంతనం ె ఆగు ా ె, భగవంతన6" ఒం>ాగు ా ె. అవరు భగవంత ంద Iెౕ ెAా\ ఇరలు )ాధZ8ల".

ామకృష~ పరమహంస ఒందు ఉ>ాహరfె Xెూడు ా ె. ఒందు ఉ[bన IెూంIె ఇ>ె. ఆ ఉ[bన IెూంIె బహళ న% ెOె ఒళOా\>ె, ఎ=ా" నన%ను% Iెౕ`V )ా`సు ా ె. నంతర ఆ ఉ[bన IెూంIెయ గురుగళ: బందు Mెౕళ: ా ె, Pౕ{సIెౕడ, నOె బహళ >ెూడ సం)ారద ఇ Mాస ఇ>ె. నOె >ెూడ మ ెతన ఇ>ె. న% ప 82కరు మMా వZs గళ:. ౕను ఉప@b ఎను%వ వంశLంద బంLరుBె. ఉప@b సముద Lంద బంL>ె సముద ద6" ప ణ2 ఉప@b ఇ>ె. న% ాత, ము ా త ఎ=ా" సముద Lంద బంLరువ@దు. అదు అపEjతBాద తత , ౕను సణ~వ ఎందుXెూళaIెౕడ. నంతర ఉ[bన IెూంIె సముద వను% ెూౕడబయసుత >ె, అదు తన% ాత Mాగు బంధుగళను% ెూౕడబయసుత >ె. అదు సముద ద6" Mెూౕగుత >ె అ ెUౕ. అ6" ఈగ ఏను ఉKL>ె? ఏను ఇల". ఉ[bన OెూంIెయ ఒందు అంశసహ ఉKLల"; అదు సముద దmెూ ె ఒం>ాగుత >ె. ఇ>ె తరహ, భగవంతనను% బయసువవరు, భగవంతన6" ఒం>ాగు ా ె. ౕ8య ఒందు అంశ సహ ఉKయువ@Lల", ౕ8య కురుహు ఏ ాదరు ఉKLదN ె, అవను భగవంతనను% అE ల". అ=ెయు సముద ద6" ఐకZBాగ=ెౕIెౕకు. అదను% )ాtా ాuర ఎందు Mెౕళ=ా\>ె. న% అ ౕ సణ~>ాద మనసుo ఎ=ా" తరహ శబNవను% Hాడుత >ె. అదు మOెూబlEOె శబN Hాkద ె పరBా\ల", ఆద ె అదు మD గండ/Mెండ Oె సహ శబN Hాడుత >ె. MాOా\, ెూంద ె. ఈ సణ~ మనసoను% శబNBా\సIెౕకు, శబNBాద మనసుo అE8న6" (ప 5ె) ఐకZBాగ=ెౕIెౕకు. ఆగ అ6" ౕ8య కురుహు సహ ఉKయువ@Lల", అ6" బE 8 ా తD, 8శ ప 5ె ఇరుత >ె, పరHాతD >ెౕహ, మనసుo Mాగు బుLpయ మూలక Xాయ2 వ2]సు ా ె, ఇదను% )ాtా ాuర ఎందు Mెౕళ=ా\>ె. MాOా\, Aారు ాను >ెౕహ, మన, బుLp అల" ఎందు ాను శుదN hెౕతన ఎందు స>ా భగవంతన బOెR {ంత ె Hాడు ా ెూౕ ఆగ ఏను ఆగుత >ె అంద ె, సవ2 ాప హEః, ౕ8యు Hాkదంతహ ఎ=ా" ాపగళ: అళVMెూగుత >ె. మD ాపగళను% తZ\సలు ఏ ెూౕ Oెూందల ఇ>ె. ౕవ@ Aారన% IెౕXాదరూ Xెౕళబహుదు, ాపగళను% తZ\సలు ఇరువ@దు ఇ>ెూం>ెౕ Hాగ2. ఆద ె నమD ఉప షతు గళ:, Bెౕదగళ: ఏను Mెౕళ:త Bె అంద ె, మD ాపద బOెR ఆగ6, ౕవ@ ా[ అను%వ బOెR ఆగ6 అథవ నXా ాతDక గుణద బOెR ఆగ6 Pౕ{సIెౕk. ౕవ@ ఈOాగ=ెౕ శుదN, ౕవ@ HాడIెౕXాదుL ెUౕ, మD మూలతత వను% ె ె`E. మD మూలతత ప ా సతZ, ప 5ె. అదను% {ం V>ాగ మD ాపగ^ెల" అKVMెూగువ@దు. ౕవ@ ాపద బOెR Pౕ{Vద ె, Oెూందల పటU ె, ాప Mెూౕగువ@Lల". అప ా త Mెూౕగువ@Lల". మD మూలతత వను% అEయ=ెౕIెౕకు. ఇదు ఒబl ాజకుHారన క ె ఇదN MాOె. ]ంLన Xాలద6" 8Hాన ఇర6ల". హడ\న మూలక ప Aాణ Hాడు దNరు. అవర హడగు అపgతXెu ఇ ా`తు, ఈ ాజకుHార ౕEన6" Xెూ{ Mెూౕ\ ఒందు L ౕపద6" ఇKయు ా ె. ఆ L ౕపద యజHాన, ఒబl jౕనుOార అవనను% ా6సు ా ె. ఆ హుడుగ jౕను జ ాంగద mెూ ెయ6" Iె^ెయు ా ె, అవను jౕనుగళను% ]kదు అవర తరహ ౕవన )ా\సు ా ె. అవను ఒబl ాజన మగ ఎందు మ ెతుMెూగు ా ె, ఆద ె మMా ాజ మ ె ల", అవను మగనను% హుడుకలు తన% ఆళ:గళను%, )ెౕవకరను%, గూఢhాEగళను% కKసు ా ె. అవరు ాజకుHారనను% ఈ jౕ న L ౕపద6"

Divya Jyothi

Page 28 ెూౕడు ా ె. మగూ ఆ\రువ@దు ఇ>ెౕ ెౕ. ఆ హుడుగ అపgతXెu ఒళOా\ ఈ jౕ న జ ాంగదవర mెూ ె Iెరతు ాజకుHార ఎను%వ@దను% మ ె రువ MాOె, ౕవ@ >ెౕవర మకuళ: ఎందు మ ెతు Mెూౕ\>ె, అమృతసZ ప@త ః. జBాద స ావ >ైవభs . మD తం>ె ా` >ెౕవరు Xారణ మD తం>ె ా` Hాంస అ ా¢గు >ెౕహ అల". Aారను% తం>ె ా` ఎందు క ెయు ౕE? మOె >ెౕహవను% XెూటU మD తం>ె Mాగు ా`న, ఆద ె మOె ప 5ెయను% XెూటUవర బOెR? మOె

The impure Sattva which is in the causal body, along with joy and other Vrittis (mental modifications), is called the bliss sheath. Due to identification with the different sheaths, the Self assumes their respective natures.

ప 5ెయను% XెూటUవ ెౕ జBాద తం>ె, అవ ెౕ పరHాతD. మD జBాద తం>ెయను% మ ెతు >ెౕహ Mాగు Hాంసద mెూ ె తం>ె ా` ఎందు గురు VXెూళ:a ౕర. ఇదు Bెౕద ె. ఆ హుడుగ తన% తం>ెAాద మMా ాజనను% మ ెతు, jౕనుOారరను% తన% తం>ె ా` ఎందు గురు VXెూండ MాOె, ౕవ@ మD తం>ె ా`Aాద ప 5ెయను% మ ెతు >ెౕహవను% XెూటUవరను% తం>ె ా`Aా\ గురు VXెూళ:a ౕర. మOె >ెౕహవను% Xెూడబల"రు ఆద ె ప 5ెయను% Xెూడలు AాEందలూ ఆగదు, ప 5ె భగవంత ంద Hాత బరలు )ాధZ. ౕవ@ మ ెతరు భగవంత మ ె ల", అవను మDను% హుడుకలు గూఢhాEగళను% కKసు ా ె. అవను మD మ ెOె సుLNయను% తరు ా ె, ౕను jౕనుOారన మగనల" ఎందు Mెౕళ: ా ె, ౕను >ెౕవర మగ ఎందు Mెౕళ: ా ె. ఇవరను% గురుగళ:, సదుRరుగళ: Mాగు గురుగళ దూతరు ఎందు Mెౕళ=ా\>ె. ౕవ@ >ెౕవరను% ఎ=ె"ౕ బయVదరు, గురుగళ: మD ౕవనద6" బందు మD మూలతత వను%

ెనప@ Hాk, మDను% Bాప} మూలతత ద బK

Mెూౕగలు ె ెప@ Hాడు ా ె. ఇదు మD ఎ=ా" ాపగళను% అKసుత >ె. ౕవ@ అప ా అల". ౕవ@ )ా ా8కBా\ శుదN. మD మూల తత Bాద ప 5ెయను% మ ె రు8E అ ెUౕ.

>ीणै @लेशैज7 मॆु9युूहािनK.... ౕfైః Ð ఈ ాపగ^ెల" సత cౕ=ె ౕ సు ె >ె. ఎరడు తరహ ముs ఇ>ె, ఒందు కమ2 ముs ; మ ెూ ందు ౕవనుDs . ౕవనుDs అంద ె ౕ8యు బదుsరుBాగ=ెౕ 5ా ెూౕదయBా\, )ాtా ాuర ప ెదు ౕవనుDక ాగు ా ె. >ెౕహ Mాగు మనసుo ఇరుBాగ=ెౕ )ాtా ాuర ప ెయు ా ె. అవను ప ా సతZద6" ఏకత వను% అEయు ా ె. ఇ>ె ౕవనుDs . ఆద ె XెలవEOె ౕవనుDక ాగలు ఆగువ@Lల", అవరు )ాధ ె Hాడు ా ె. అవరు సతతBా\ ాను భగవంతన6" ఒందు ఎందు {ం సు ా ె, ఆద ె అవEOె ఇను% >ెౕహ Mాగు మనVoన mెూ ె కలb ె ప ణ2Bా\ ఇను% Mెూౕ\రువ@Lల". MాOా\, అవరు మరణ MెూంL>ాగ >ెౕహద mెూ ె కలb ె HాkXెూళaలు )ాధZ8ల", ఆగ అవరు ఈశ రన mెూ ె, ప 5ెయ mెూ ె, భగవంతన mెూ ె గురు VXెూళ:a ా ె. ఇదు సత cౕ=ె ఆగువ@దు, ఇదను% కమ2 ముs ఎందు Mెౕళ: ా ె. ప ణ2 ముs ఇను% ఆ\ల", అవరు ప ా5ానవను% అనుభ8సు ా ె, క cౕణ అదEంద Mెూరబందు 82Xార, 82కలbద అEవ@ మూడుత >ె. ఇదను% కమ2 ముs ఎందు Mెౕళ: ా ె. కమ2 ముs క cౕణBా\ ఆగుత >ె. క మ ముs యను% )ా=ెూౕకZ, )ారూప, )ాjౕపZ,)ాయుజZ ఎందు Mెౕళ=ా\>ె. MాOా\ ఇదను% క మ ముs ఎందు MెౕK>ె. ౕవనుDs సbషU ె`ంద ఆగుత >ె, 5ా ెూౕదయ. కమ2 ముs క cౕణBా\ ఆగుత >ె, Xారణ ఇను% బుLpయు ప ణ2Bా\ అEవ@ ఉం ా\రువ@Lల", అ6" ఇను% ప ణ2 శుదNBాగIెౕకు. ఆద ె ఎ=ా" కమ2గళ: Mాగు ాపగళ: ఇరువ@Lల". >ెౕహ తZ Vద తYణ ౕ8యు 8 ా తDనను% అEయు ా ె Mాగు అహ2త XాHా ఆగు ా ె. అవను బయసువ@>ెల" సతZBాగుత >ె. అవను/అవళ: ఇను% ముక ా\రువ@Lల", Xారణ అవర6" ఇను% Xెలవ@ ఆ)ెగళ: ఇరుత >ె. ఒందు సల మOె, మను% భగవంత ఉపPౕ\సు ా ఇ>ాN ె ఎందు అEBా>ాగ, ఎ=ా" ఆ)ెగళ:, బ MాDండద ఆ)ెగళ: ప ణ2Bాగుత >ె. ఇదను% కమ2 ముs ఎందు Mెౕళ=ా\>ె.

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The hidden treasure of the Self HERE IS NOT A CREATURE, but is destined for the Supreme Goal, even as there is not a river, but is on its winding way to the ocean; but, in the human form alone, is consciousness so developed, that it is capable of reflecting and expressing the glory and perfection of his own True and Highest Self, which is, at the same time, the Self of All When the element of sattva is pure, Prakriti is known as Maya; when impure (being mixed up with rajas and tamas) it is called Avidya. Brahman, reflected in Maya, is known as the omniscient Isvara, who controls Maya.

Man is kept away from inheriting the Hidden Treasure of the ineffable Fulfillment and Plentitude, by his own self-accumulated and sanskaric ignorance. Sanskaras or impressions are the inevitable deposits left by the arduous evolutionary descent into the human form and human consciousness; they are like the dust that gathers on the pilgrim as he treads The Path. In the human form, which is the highest, the Divine Life is still enmeshed in these sanskaric deposits in the mind. Its expression is, therefore, necessarily curtailed and distorted through the diverse and distracting moments of the sanskaras, which keep consciousness pinned down to the enticing panorama of that which is false and phenomenal. One by one, the multicolored attachments to the false have to be relinquished; and one by one, the sanskaric faggots that feed the deceptive fires of the separative ego, have to be surrendered in favor of the imperative claims of the invincible Flame of the Truth. Thus and thus only can man ascend to the pinnacle of Divine Attainment which is the endless beginning of Life Eternal. The Life in Eternity knows no bondage, decay or sorrow, and it is the everlasting and everrenewing self-affirmation of conscious and illimitable Divinity. The clouds of sanskaras have to disappear completely before the sky of consciousness is illumined by the Inextinguishable Light of God; Who is the Real Self of All. My mission is to help you to inherit this hidden Treasure of the Self, and all, who earnestly seek it, have my blessings.

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Baba Explains About Miracles . . . "WHY should we produce petty imitation illusions in the already created mighty Infinite Illusion? UNLESS absolutely necessary, for the spiritual purpose of a general collective drawing of mankind towards Self-realization, miracles performed unnaturally or supernaturally can interfere with GOD's ordained evolutionary process." But the other (i.e. the Jiva, which is Brahman reflected in Avidya) is subjected to Avidya (impure sattva). The Jiva is of different grades due to (degrees of) admixture (of rajas and tamas with sattva). The Avidya (nescience) is the causal body. When the Jiva identifies himself with this causal body he is called Prajna.

About Healing . . . "REAL HEALING IS SPIRITUAL HEALING, whereby the soul, becoming free from desires, doubts and hallucinations, enjoys the eternal bliss of GOD. UNTIMELY physical healing might retard the spiritual healing. If borne willingly, physical and mental suffering can make one worthy of receiving spiritual healing. Consider mental and physical suffering as gifts from GOD, which, if accepted gracefully, lead to everlasting happiness." About Silence . . . "GOD HAS BEEN everlasting working in silence, unobserved, unheard, except by those who experience His Infinite Silence. IF MY SILENCE CANNOT SPEAK, of what avail would be speeches made by the tongue? THE VERY MOMENT when HE thinks my speaking would be heard universally, GOD will make me break my Silence."

Soundarya Lahari - verse 2 Lord Brahma ,the creator of yore, Selects a dust from your feet, And creates he this world, The great Adisesha with his thousand heads, Some how carries a dust of your feet, With effort great, And the great Lord Rudra, Takes it and powders it nice, And uses it as the holy ash. - http://shankaracharya.org/soundarya_lahari.php

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Prabhujiâ&#x20AC;&#x2122;s articles in Bodhi Vruksha

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Sanatana Dharma Parama Sadgurugalige Namanagalu. Salutations to Pujaneya Prabhuji

At the command of Isvara (and) for the experience of Prajna the five subtle elements, ether, air, fire, water and earth, arose from the part of Prakriti in which tamas predominates.

O Sadgurudeva! You are the cause of my new birth; You are the Creator of my new life. The effect of new birth and new life is what I am now. This real birth and real life is dedicated to Your service at your Lotus feet My Lord. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet. The Cause and Effect as said in Sanatana Dharma. The belief, shradda that we have from Adi Kala, which is from the time of creation, is that there is a creator of this Universe. He creates the Universe, sustains it, dissolves it, and takes it back to the source. We believe that great creator exists. We call him with different names Eswara, Sadashiva, Narayana. When we think, where is the Lord? The very next moment we have to put up a question, where is he not? Our Sanatana Dharma says there is no place, where God is not there. He is everywhere, he is in each and every particles of Nature, in fact he only exists. He is Sarva Vyapi. Sarva means all over, Vyapi means spread throughout the Universe. If that Creator â&#x20AC;&#x201C; The Lord were not there, where would this Universe be? Who would have given the fruits for our actions â&#x20AC;&#x201C; Karma Phala. There can never be an answer for this question and the question remains a question! What we experience in our life, whether happiness or sad there must be a cause for that and the effect of that is what we are today. There will be a cause for every action; there can never be any action without a cause. Whatever happens in each and every persons life, there is a cause for that. For example, we can never say that enlightenment happened to one person on its own and enlightenment never happened to another on its own. It happened to one person because he was a real seeker and it did not happen to another person because he was not a real seeker. Who is it who decides who it ready for enlightenment and who is not? It is Parabrahma, The Sadguru. It is not enough if one is a real seeker and does Sadana, he must be blessed with Sadguru krupa. It is the real seeking, sadana and Sadguru krupa which enables one to be enlightened. If one is doing sadana and he has an ego that he doing sadana and he will get enlightened and he does not need Sadguru krupa, then even after births and births of sadana he can never be liberated and he can never be enlightened. It is The Lord, Parabrahman who comes in the form of Sadguru to liberate us by imparting the knowledge, the Knowledge of Supreme Reality. A real seeker recognizes Sadguru but a common person recognizes him as a common teacher. One can see many teachers in many fields and this spirituality becomes a field where they come to understand what spirituality is and not to seek liberation.

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There is a cause for each and every aspect of life. Every joy and sorrow in ones life has a cause for it. When we perform good actions, the result will be good and when we perform bad actions, the result will be bad. Who will decide what we are doing is right or wrong? There must be a Supreme person who decides what is right and what is wrong, we cannot do it on our own, because what is right for us may be wrong for others and what is wrong for us may be right for others. So, there must be a Supreme Personality who decides what is right and what is wrong and that Supreme Personality is The Lord â&#x20AC;&#x201C; Parabrahman, Eshwara, Narayana, Sadashiva and Sadguru. The one who created this Universe, the One who is giving the fruits of actions according to their Karmic impressions is Parabrahman. We have sraddha in him, we believe him, we do puja or we worship him. From the sattva part of the five subtle elements of Prakriti arose in turn the five subtle sensory organs of hearing, touch, sight, taste and smell.

What we need is sraddha, bhakti to get the grace of God. The cause of Bhakti is belief in God and the effect of this Shradda and Bhakti is the Darshana of Sadgurudeva. Shirasa Namisuva, Gurudeva Pada sevaki.

Thoughts Gita : At the time of death, the predominant thought determines the next life. This is true even while alive and in daily life. Mind keeps on generating many thoughts. Following a thought , takes one to live and experience that thought, for that period of time, as we hold on to that thought, and come back to follow another thought. The practice that one should do lifelong is to observe all thoughts and not to follow any of them. So, at the time of death also, many thoughts bombard the consciousness, but due to the lifelong practice of vairagya (dispassion), none of the thoughts are followed and one avoids the samsara.

- Atmajyothi Prasad

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Mundaka Upanishad: Chapter 9 Para Vidya (Spiritual Knowledge)

From a combination of them all (i.e. sattva portions of the five subtle elements) arose the organ of inner conception called antahkarana. Due to difference of function it is divided into two. Manas (mind) is that aspect whose function is doubting and buddhi (intellect) is that whose functions are discrimination and determination.

Shubha (Auspiciousness) Shubha is not something which brings you luck like getting a job, or getting married, or what you call good news. What makes us auspicious is called Shubha! I am the body, I am the mind, I am the intellect â&#x20AC;&#x201C; it is what makes us inauspicious, because body dies, mind gets bad, intellect runs everywhere. Real auspiciousness is to understand that I am not the body, I am not the mind, I am not the intellect. I am consciousness, Atma, the Self which is immortal. I don't have birth and death, I am Shiva. Shiva means pure. This is the only shubha, this is the only auspiciousness. Anything other than this is not really auspicious in the ultimate sense, it may be temporary. Something which teaches you about your real nature as pure Consciousness beyond the body, mind and intellect is called as Upanishad. Bhadram Karnevihi shrunyamadevaha- may we listen to the auspicious. Bhadram pashchema akshavir yajathaha - May we see the auspicious! Whatever we see, if we are able to see the whole universe as the glory of the Divine, as the light of the Lord, it is called auspiciousness. Otherwise we see them as stone, mud, water, rains and forests. But when we see them as glory of the Lord, as a glory of the Self, glory of Atman, then it is called auspiciousness. So the first Prayer is to let our ears hear auspicious things and see auspicious things. When we understand what we see, whatever we see becomes auspicious. Sthiraihi anghaihi thushtuvagham sasthanobhihi - let our body and mind be strong and stable, because good body and health is a gift of God, a very great gift. If our health is not good we cant sit for meditation, we cant realize the Self. If we desire good health to be able to see our children getting married and play with our grandchildren, there is nothing auspicious about it. Whatever body, mind and intellect vehicle is given to you, if this vehicle is in good condition and with this vehicle, you are doing loka kalyana (service to the world) that is called auspiciousness. That is why Ayushya (life) is given to you, to see Bhagawan. To see God in the Universe and to do service is called Ayush. Atmano mokshartham jagad hitayacha â&#x20AC;&#x201C; for realization of the self and for service to the world, not for the world, but to see the world as the Divine glory and to do the service this Ayush (Life) is given. To see my children, to see my grand children, to see their marriage, they are all desires. The Ayush is given so that you can spend it properly. May we hear the auspicious, may we experience the auspicious, may we see the auspicious and may we lead our life auspiciously. This is the Prayer of Mundaka Upanishad. Now we are taking second chapter of Mundaka Upanishad. What happened in the first chapter, the first chapter told there are two types of Vidya, Para Vidya and Apara Vidya, there are two types of Knowledge Apara and Para, the lower and the higher, whatever that is required for the

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living in the world, is called Apara Vidya. I have to work, become engineer, medical, doctor, lawyer, whatever is required for your survival in the world is called Apara Vidya. So pooja, mantra, Yajna, homa... is also Apara Vidya. That is for your goodness. Right, I do this homa, that homa, Veda Mantras, I know this mantra, I know that mantra even that is called Apara. Whatever that is required for you survival, whatever required for your wellbeing, in this world or next world, which includes the Vedas, is called Apara Vidya, the lower level Knowledge. The Para Vidya is the higher level Knowledge. What is that Para Vidya? Which uplifts you, which makes you Divine, which brings out Divinity in you, that is called Atmajnan, to know your-Self. I am not the body, I am not the mind, I am not the intellect, I am Atma, Satchitananda Atma. Other than this, all are Apara Vidya. I am the amsha (part) of Lord; I am one with Lord, to understand that is Para Vidya. Leaving this, all others are Apara Vidya! Vedas, Mantras, japa, pooja, homa all are Apara Vidya, lower level Knowledge. Same what you do will become, will prepare you for the Para Vidya. Whatever work you do, whether it is secular, whether it is home, whether it is pooja, whether it is Yajna, homa, if you do it as service to Lord, the same becomes means for your liberation (Mukti). From the rajas portion of the five elements arose in turn the organs of actions known as the organ of speech, the hands, the feet, and the organs of excretion and generation.

I, me, mine, with that thought, if we do anything then the same becomes cause for your bondage. Whatever may be the work, be it that of home, office, it may be Yajna, it may be homa, if that is done with an attitude of mine, for myself, that becomes Apara Vidya. I am doing it as a service to the Lord, so that I will become purified, with that attitude if you do that, mind gets purified, and helps Apara Vidya. Doing is same; it is nothing different in what you do, but what your attitude towards the doing is? I am doing social service. What you will do, I take care of children, I go to orphanage, very good, Apara Vidya. I am doing service, by seeing Narayana in Nara; I see the Divine in human, than the same work leads to Mukti. So the difference between Para and Apara Vidya is, whatever small things you do, whatever you do, if you have an attitude that God alone is the doer, this body and mind are instruments of God, I am doing this for my purification of inner self, so that I become closer to Lord, with that attitude whatever you do, it becomes means for Para Vidya. Story of Father and Bus Driver There was a father in the church and there is a bus driver. Both die, and when they go to the heaven, in the heaven, the gate keeper says to the father, you go to hell. For the bus driver, he says you go into heaven. Then the father protests, why you are sending me to hell, I have spent my whole life to teach about the lord. Then the gatekeeper of the heaven says when you talked about Lord all the people went to sleep. When the bus driver drives you know, everyone was thinking of God! What you do doesn't matter, with what attitude you do, matters and what is the impact on the society matters. Story of Gambler and Devotee Right, there were two friends, one of them is a gambler and the other one is a devotee. Now whenever the devotee goes to the temple and pravachana, this gambler goes to gambling den.

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When one day both of them die, the gatekeeper of the heaven says, gambler you come inside and tells devotee to go to hell. Then the devotee protests, all my life I was spending time in worship and doing pooja and the gambler was wasting his time in gambling. Right, what is this justice, then the gatekeeper of the heaven says, what you do doesn't matter, what your mental attitude does matters. What were you doing during pooja, always you were thinking that your friend is enjoying there. That gambler friend always thinks, oh my God, I am wasting my time and my friend is thinking of God. Attitude towards Work (Karma) So what you do is not very important, what is your attitude to doing makes the difference in Spiritual life. The same sweeping of the flour can be a pooja for lord. If you think, if you do with the attitude that lord is the doer, and this body mind is just an instrument, I am doing it for bhagawan, that same work becomes path for liberation. If you do anything with the attitude that I am doing, then the feeling comes that I am the body, I am the mind, I am the intellect, I am separate from the Lord.

From a combination of them all (i.e. the rajas portions of the five subtle elements) arose the vital air (Prana). Again, due to difference of function it is divided into five. They are Prana, Apana, Samana, Udana and Vyana.

The difference between Para and Apara Vidya is being explained to Shaunaka Rishi by Angirasa Rishi, in the second Adhyaya. What he explains, whatever you do, with what attitude you do, you will be liberated is being explained. And many books which are available, ok, many books on this chapter, they have a somewhat a wrong interpretations of the meaning of this chapter. So we have to be careful when we read this chapter from printed text. So they don't understand the overall intensions of this chapter. The overall intention of this chapter is to change your attitude towards work. Whether it is Karma, whatever Karma you do, if you do it as a offering to the Lord then it becomes purifier.

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Sakshibhavada Adhbutagalu 5ా గురు Ð సదుRరు భూjయ cౕ=ె సదుRరు భగవంత wవన ప . ఎల"రలూ" ఇరువ@దు wవ ెౕ ఎందు, సంప ణ2Bా\ భగవంత wవన6" ఏకత వను% MెూంLరువ, Mాగు ఇkౕ 8శ వ@ wవన ప కటరూపBెౕ ఎందు ెూౕడువవ ెౕ ( సదుRరు ). కృ ె`ంద Hాత ఒబlరు సదుRరుగKOె హ రBాగలు )ాధZ. సదుRరుగళ కృ ె, శs య రూపద6" హ ెదు బరుత >ె. సదుRరుగKంద wషZEOె హEదు బరువ

The five sensory organs, the five organs of action, the five vital airs, mind and intellect, all the seventeen together from the subtle body, which is called the Suksma or linga sarira.

శs యను% ( శs ప ) ఎందు Mెౕళ=ా\>ె. ఒబl Pౕ\యు V ౕకEసువ )ామథZ2ద cౕ=ె సదుRరుగళ ఒందు ెూౕట, ఒందు సbశ2 అథవ Xెలవ@ నుkగళ: )ాకు ఒళ\న అవన శs యను% mాగృతOెూKసలు. ఆ=ెూౕచ ెగKంద ముక ాద అEవను% MెూంLరువ Pౕ\య ఆళBాద 5ానవను% శs ప ె ెయుత >ె. సంప ణ2 ముs Oా\, ప ా hైతనZవ@ ఇKముఖBా\ హ ెదు Pౕ\య6" sం{తూ అ5ాన8ల"దం ె ాశపkసIెౕకు. ఈ ముs య hైతనZవను% ( శs ప ) ఎందు Mెౕళ=ా\>ె. తన% wషZన6" ఇరువ అంత గురు Ð ఆతD గురువను% గురు సువ6" సMాయక ా\రువ@>ెౕ సదుRరు8న ాత .

భగవంత wవన6" ఏకత ఆ=ెూౕచ ెగK"ల"ద అE8న )ాద ె ౕ8యను% భగవంత wవన VW Oె క ె>ెూయుZత >ె. భగవంత wవన hెౕతన శs యు శs ప రూపద6" ఇKముఖBా\ ఒబl Pౕ\య cౕ=ె ఆ=ెూౕచ ెగKంద ముక VW Aా\ బం>ాగ, ఆ Pౕ\య ఆళBాద 5ానవ@ ె ెయుత >ె. ఇదు ఇంL యగKంద ప ెద 5ానవల". ఇదు ఉన%త ప 5ెయ అ వృLN. ఈ ఉన%త ప 5ెయను% Iైరవ ఎందు Mెౕళ=ా\>ె. ఇదు ఆతDXెu ాసBాగుత >ె Mాగు ఇదు ప ా5ాన Mాగు )ాtా ాuరద క ెOె క ె>ెూయుZత >ె. >ెౕహLంద Xెూkరువ ఆతDవ@ తన% అంత ాతD ాద wవన mెూ ె ఏకత వను% Mెూందువ6" ఆళBాద ఆనందవను% అనుభ8సు ా ె. శs ప రూపద6" బరువ కృ ె`ంద Hాత బం త ఆతDవ@ ముక Bాగలు )ాధZ.

)ా ప 5ెయ అ వృLN ఆ=ెూౕచ ెగKంద ముక Bాద అE8న అ వృLNOా\ )ా ావద 8 ానవను% అ ాZస HాడIెౕకు. ఒబlరు సుమD ె కుK >ాN ెూౕ అథవ Aావ@>ాదరు Xాయ2ద6" ెూడ\>ా ెూౕ అవర మనసుo Hాత AాBాగలు Xాయ2 రతBా\రుత >ె. {త ద6" ఇరువ సం)ాuరగళ: ఆ=ెూౕచ ెగ^ా\, కలb ెగ^ా\ Mాగు ాrగ^ా\ mాగృత మనVoన హంతXెu సతతBా\ ఏరు రుత >ె. ఇంL యగళ మూలక ఒళ బరువ@>ెల" ావ ెగళ6", గ ]Xెగళ6" ఏEKతగKOె XారణBాగుత >ె. ాrగళ:, ఆ=ెూౕచ ెగళ:, కలb ెగళ:, ావ ెగళ: Mాగు గ ]Xెగళ: ప 5ెయ6" Xా VXెూండ HాయBాగు రుత >ె. ఇ>ెల"వ 88ధ hెౕత ా శs గళ చల ెగKం>ా\. ఈ చల ెగKంద ]తకర అథవ అ]తకరBాద అనుభవగKOె ఒళOాగు ౕర. ఆద ె అదృషUవ ా నమOె ]తకర అథవ అ]తకరBాద చల ెగళ: ప 5ెయ6" MాదుMెూౕగుత >ె. Aావ@దు ాశ త అల". ఆద ె ఈ చల ెగKంద IెౕరూE>ె HానVకBాద గురుతుగళ: ావ@ ఎచ రLంద ఇరLదN ె Lౕఘ2Xాలదవ ెగూ ఇరుత >ె. ఒబlరు ౕవనద ఎల" ఏEKతగళను% ఒం>ెౕ సమ ా\ ఎదుEసువ )ామథZ2వను% Mెూందువవ ెగూ ౕవనవ@ దుః£ావ)ెWయను% Mెూందుత >ె.

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)ా ావ ఒబlరు )ా ావవను% IెళVXెూళ:aవ@దEంద ఈ శs చల ెగళ ప ావLంద Mెూరబరలు )ాధZ. శs యు న ెసు రువ Xెూ ెrౕ ఇల"ద ఈ చటువnXెగళ మధZ, Xెౕంద iందుBా\ ఆతD ప 5ెయ రూపద6" ఇరువ భగవంత wవను ఇదEంద అ8చ6త ా\>ాN ె. ఎ=ా" శs గళ: ఆతDద Xెౕంద Lంద ఊ 2తBా\ ప@నః ఆతDద6" ఐకZBాగుత >ె. ఒబlర అEవను% ప ణ2 ప 5ెAాద ఆతDద cౕ=ె XెౕంL ౕకృతOెూKV, Mాగు శs చల ెగళను% ఆ Xెౕంద iందు8 ంద గమ సువ@దEంద ౕవనద6" HానVకBా\ ప ా8తBాద ఏEKతగKంద ముక ాగు ా ె. ఈ శs చల ెగళను% వZs యు ప ణ2Bా\ సమ{త Lంద గమ సIెౕకు. బహళ Iెౕగ అవరు (ఆ ాDనంద) ఆళBాద ప ాంత ెయ VW Oె ఒళOాగు ా ె. ఎ=ా" శs చల ెగళ: Y క ఎందు దృడBా\ అథ2HాkXెూండు, Aావ ఆ=ెూౕచ ెగళ mెూ ెAాగ6 అథవ

By identifying himself with the subtle body (and thinking it to be his own), Prajna becomes known as Taijasa, and Isvara as Hiranyagarbha. Their difference is the one between the individual and the collective (i.e. one is identified with a single subtle body and the other with the totality of subtle bodies).

ాత ద mెూ ెAాగ6 గురు V Xెూళa>ె ఇరIెౕకు. ఇ>ె ముs య Hాగ2.

)ా Ð Hానవన6" ఇరువ >ైవత . )ా ావవను% XెౕంL ౕకృతOెూKసువ@>ెౕ భగవంత wవన6" ఐకZBాగువ Eౕ . )ా ావద Xెౕంద వ@ అ వృLN MెూంL>ాగ, వZs యు ప ణ2Bా\ 62ప ెయను% ప ెదు, ఆతDద ఆనందవ@ హ ెయలు శురుBాగుత >ె. )ా ావవ@ కమ2ద బంధనLంద శురుBాద s r Ð ప s rయ చక వను% ెLసుత >ె.

)ా ావ

కలb ెగళ:, ఆ=ెూౕచ ెగళ:,

{త

ావ{త గళ:, గ ]Xెగళ:, ావ ెగళ:, ావ@క ెగళ:

అE8న మనసుo

ాను ( ఆతD )

Hా ా అమృ ానందమ` )ా ావద బOెR ]ౕOె Mెౕళ: ా ె: ౕవ@ స>ా 62ప ా\, అపEjత ా\, మనVoన Mాగు ఆ=ెూౕచ ెగళ అడచfె ఇల">ె, ఆగువ@>ెల"వను% సుమD ె గమ సువ VW యను% )ా ావ ఎందు Hా ా అమృ ానందమ` Mెౕళ: ా ె. )ా Aా\రువ@దు ఎంద ె ఎhె తు Xెూండ IాహZ Mాగు ఒళOె ఆగువ@>ెల"దర బOెR mాగృత ా\రువ@దు (అE8 ంద). ఆద ె Bాస వద6" ఒళగూ ఇల Mెూరగూ ఇల". ఆ ఉన%త ప 5ావ)ెWయ6", ౕవ@ సంభ8సువ ఎ=ా" బద=ావfెగళను% సుమD ె గమ సుత ఎల"దర Xెౕంద Bాగు ౕర. ౕBె ఈగ Xెౕంద Bా\, ఎల"దర ౕవశs ౕBెౕ ఆ\రువ@దEంద, సంభ8సువ Aావ బద=ావfెగళ: మDను% 8చ6తOెూKసువ@Lల".

-Hా ా అమృ ానందమ`

Divya Jyothi

Page 41

Lalitha Sahasranama िचदQ6नकुRडसंभूता Ð Who manifested from the fire of intellect. Cit means intellect; Agni means fire;

Kunda means place; Sambhuta means manifest. The altar or the place from where the burning desire for liberation manifest is Citagnikunda- The intellect.

Isvara (as Hiranyagarbha) is called totality because of his sense of identification with all the subtle bodies (of the universe). The other (the Taijasa) is called 'individual" because it lacks this knowledge (and is conscious only of his self, being identified with his own subtle body).

As Gurudeva says, the spiritual heart is the Centre for all spiritual sadanas. The spiritual heart consists of Intellect-Buddhi; Mind-Mansa; Ego-Ahankara; Sub consciousness - Chitta. The purpose of various spiritual practices is to reduce egoistic impressions in sub consciousness (chitta) so that the intellect becomes free. The freed intellect operates directly under the guidance of witness (shakshi). The Spiritual heart is the kunda or the place from where the light of Knowledge manifests (sambhuta) from the burning fire (agni) of the intellect – (cit). The fire of intellect comes out in the form of burning desire for liberation; this burning desire for liberation is called Mumukshatva. From where the light of wisdom manifest that place is called spiritual heart or Agni Kunda . Agni Kunda means Bali Peeta – where sacrifices are offered to the God. What we offer here in the Agni Kunda – Spiritual heart, is the Ego and Ignorance. When the ego and ignorance is offered to the God your chitta becomes pure. When the chitta becomes pure, the inputs from the sense organs becomes selective. What is not needed is rejected from the mind itself. This discrimination is done by the intellect when the ego and ignorance is offered to the fire of intellect. When the ego (Ahankara) is offered, the related one 'my'ness (Mamakara) follows ego without any hardship. When these two are offered to the fire of intellect, the burning desire for liberation lights up in the mind and the knowledge of wisdom Para Vidya manifests from the intellect. So, the spiritual heart – The Agni Kunda can be found in Gurudeva Alaya. The sacrifice offered from us are ignorance (Ajnana) and ego (Ahankara). When the ego and ignorance are burnt in the fire of intellect (Citagni), the burning desire for liberation lights up in mind and The (Para Vidya) Knowledge of Wisdom manifest from the spiritual heart. So, Gurupaduka is the Agni kunda; the offering done at the Gurupaduka is the ego and ignorance; when the ego and ignorance are burnt in Gurupaduka, Gurudeva the Cit – Parabrahman shines out in our Consciousness as Citagnikunda sambhuta – िचदQ6नकुRड संभूता. So, the one who manifests as the Pure Consciousness in us is Gurudeva and Gurudeva alone!!!

Divya Jyothi

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िचदQ6नकुRड संभूता Ð {ద\%కుండ సంభూ ా Ð అEవ@ అ ెూ%ౕ అ\%`ంద ఆ8భ28సువ. { అంద ె అEవ@, అ\% ఎంద ె mా =ె, కుండ ఎంద ె బ6 [ౕట, సంభూ ా ఎంద ె ప కట Oెూౕండవళ:. ముs MెూందIెౕకు అ ెూ%ౕ ఉన%తBాద ఆXాంtె (ముముYత ) ప కటOెూళ:aవ సWళ {ద\%కుండ.

గురు>ెౕవ Mెౕళ:వ MాOె ఆ ాZ Dక )ాధ ెగKOె ఆ ా Dక హృదయBెౕ Xెౕంద . ఆ ా Dక హృదయవ@ బుLN, మనసుo,

To provide the Jivas with objects of enjoyment and make the bodies fit for such enjoyment, the allpowerful Isvara has made each of the (subtle) elements partake of the nature of all others.

అహంXార Mాగు {త Lంద కూk>ె. ఆ ా Dక )ాధ ెగళను% Hాడువ ఉ>ెNౕశBెౕ {త ద6" తుంiరువ అహంXారద సం)ాuరగళను% కkc Hాk, బుLNయను% స తంత OెూKసళ:. స తంత Bాద బుLNయు ెౕరBా\ )ా య Hాగ2దశ2నద6" Xాయ2 వ2]సుత >ె.

బుLN ఎంబ అ\%`ంద అE8న mెూZౕ ప కటOెూళ:aవ సWళ అథవ కుండ ఆ ాZ Dక హృదయ. ముs MెూందIెౕకు ఎను%వ అ ౕ ఉన%తBాద ఆXాంtె (ముముYత ) అE8న అ\%య రూపద6" ప కటOెూళ:aత >ె. 5ానద mెూZౕ ప కటOెూళ:aవ సWళవను% ఆ ాZ Dక హృదయ అథవ అ\%కుండ ఎందు Mెౕళ=ా\>ె. అ\%కుండ ఎంద ె బ6[ౕఠ Ð >ెౕవEOె ఆహు య రూపద6" అప2fె Hాడువ సWళ. ఆ ాZ Dక హృదయ ఎను%వ అ\%కుండద6" ావ@ అప2fె Hాడువ@దు నమD అ5ాన Mాగు అహంXార. అ5ాన Mాగు అహంXారవను% >ెౕవEOె అప2fె Hాk>ాగ మD {త వ@ శుదNBాగుత >ె. {త వ@ శుదNBా>ాగ ఇంL యగళ మూలక గ ]సువ వసు గళ6" ఆ`Xె ఇరుత >ె. IెౕడBాద వసు గళను% మన)ెoౕ తZ\సుత >ె. అ5ాన Mాగు అహంXారవను% అE8న అ\%Oె అప2fె Hాk>ాగ, ఆ అEవ@ Aావ@దు Iెౕకు Aావ@దు Iెౕడ ఎందు 8 ె"ౕషfె Hాడుత >ె. అహంXారవను% అప2fె Hాk>ాగ, అదర mెూ ెయ=ె"ౕ ఇరువ మమXార అదను% Aావ కషUవను% పడ>ె అనుసEసుత >ె. ఈ ఎరడను% అE8న అ\%య6" అప2fె Hాk>ాగ, ముs MెూందIెౕకు ఎను%వ మహ ాXాంtెయ Iెళకు మనVoన6" మూk, ప ా8>ెZయు { ఇంద ప కటOెూళ:aత >ె.

MాOా\ ఆ ాZతD హృదయ (అ\%కుండ) గురు>ెౕవర ఆలయద6" Xాణలు )ాధZ. నjDంద అప2fెAాద ఆహు అ5ాన Mాగు అహంXార. ఆహు ప ెద అE8 ంద ({త\%) ముs య ఆXాంtె హుటుUత >ె Mాగు 5ానద Iెళకు ఆ ాZ Dక హృదయ6" మూడుత ద.

గురు>ెౕవ ాదుకBెౕ అ\%కుండ, గురు>ెౕవ ాదుXెగKOె అప2fె Hాkద వసు గళ: అ5ాన Mాగు అహంXార, అ5ాన Mాగు అహంXార గురు>ెౕవ ాదుXెయ6" సుటుUMెూౕ>ాగ, { Ð పరబ హD {ద\%కుండసంభూత ా\ నమ6" ప జ 6సు ా ె. MాOా\ నమ6" శుదNఅEBా\ ప కటOెూళ:aవ@దు గురు>ెౕవ Mాగు గురు>ెౕవ Hాత !!!

Divya Jyothi

Page 43

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

Yogasana STEP – 1 : Introduction of Asana • Name: Dhanurasana • Meaning: Bow posture • Justification: In final posture, body is like a bow • Type: Prone • Category: Culturative • Stithi: Prone • Vishranti: Makarasana • Counts: 4 • Complimentary: None

STEP – 2 : Demonstration • Silent Demonstration: Final posture as shown in figure • Demonstration with counts and explanation and breathing: • Come to Stithi (Prone) • Ekam: Inhale and fold legs; hold ankles with hands and forehead on ground • Dve: Deep inhalation; lift head and squeeze your legs upwards; body centered on • abdomen • Hold the posture for 1 minute with normal breathing • Trini: Exhale and release your head onto ground, legs held but not squeezed • Chatvari: Inhale and exhale, release hands and legs • Come to makarasana and relax.

STEP – 3 : Benefits and Limitations Specific Benefits: • Helps in reducing gastro intestinal disorders • Helps in weight reduction, waistline reduction and body slimming • Good for the back Specific Limitations: • People with any health problem should avoid this asana as it requires holding the breath for at least 1 minute in final posture

Divya Jyothi

STEP – 4 : SUBTLE points • Don't spread knees • Lift as much as possible • No complementary.

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Participate There are various forums for you to participate and contribute. Readers Reviews: If you have valuable feedback for Divya Jyothi please share them with us. You can email them to xsubbu@gmail.com and gayatri.kadiyala@gmail.com Spiritual Insights: You can contribute short articles on your spiritual experience, your love for Sadguru (prose/poems), poetry, etc. 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 2013

Page 3: Pictures and short reports of Satsang activities

we are celebrating

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

Guru Poornima. Please send your contributions based on the same

Transcribe: Well 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 Weekly satsangs: At Prabhuji s place over the weekends and at Atmajyothi Anand’s place on Thursdays. Satsangs for festivals are organized at a convenient date/time. Come Online: • Atmajyothi Satsang is online at www.atmajyothi-satsang.org. • Atmajyothi Satsang is also on Facebook and Prabhuji can be reached at atmajyothi.satsang@gmail.com • Listen to Prabhuji's live and recorded talks on YouTube at http://www.youtube.com/user/atmajyothisatsang • Atmajyothi Vishwa Gurukulams classes on Gita and Upanishads for children are broadcast on www.ustream.tv/channel/atmajyothiLADS

Divya Jyothi