Divya Jyothi - Nov 2012

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Prabhuji Speaks

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Law of conservation of Karma

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Divya Jyothi

Panchadasi Tatva Viveka

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Sharing the Enlightened Wisdom

Deepavali - The light of pure consciousness

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Sanatana Dharma

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Sakshibhavada Adhbhutagalu

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INSIDE THIS ISSUE:

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From the editor’s desk Hari Om. Wishing all Atmajyothis a very happy and prosper‐

Amma’s Message for Diwali Shri Guru Nanak’s teachings

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Prabhuji Speaks on Patanjali Yoga Sutra

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Significance of Karthika Masa

ous Diwali. This edition we are celebrating Diwali and Guru Nanak Jayanthi. At the time of religious

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turbulence in India, during the onset of Mughal inva‐ sion Guru Nanak was born. Through his teachings he managed to sow the seeds of a new religion which accepted the truth of the One Supreme Reality with‐ out giving credence to the rites and rituals of Hindu‐ ism or Islam that were holding sway at that age. He was the first in a lineage of ten Guru’s which the Sikh religion reveres to this day. This month’s edi‐

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Final Talks of Annamalai Swami

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Praying and Crying to God as Meditation

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Patanjali Yoga Sutra Talk 1

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Basement Gita

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tion features quotes from Guru Nanak and articles on the message of Diwali and Karthikeya. By the way the talks on Patanjali Yoga Sutras given by Prabhuji as part of the Atma Darshana Program will be featured in Divya Jyothi. One talk will be published every month. Also please note Prabhuji’s talks are not broadcast live on UStream anymore, but on YouTube through Google Plus Hangouts. So please make sure you are connected through Google Plus and You Tube. We pray this festival of lights illumines your intellect and bestows upon you the joy of realization. Happy reading.

— In Guruseva Vachanas and Message of Diwali Yogasana

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Prabhuji Speaks Deepavali - Festival of light (Enlightenment) We are celebrating Deepavali in this month. Deepavali is the festival of light. The spirit of Deepavali is beautifully summarized by the invoca‐ tion Asatoma ma Sadgamaya, Tamaso ma Jyothirgamaya, Mrityorma Am‐ ritam gamaya ! Lead us from untruth to Truth, darkness to light and death to immortal‐ ity.

Death to immortality ( Mrityorma amritam gamaya) Our inner self – Atma is eternal. Atma has no birth, no death and no bondage and no liberation. Identifying with the body mind intellect complex, the Atma appears to be having birth and death. When the erroneous notion drops, the real nature of self‐dawns and immortality is experienced. The first day celebration of deepavali is called yama deepam – lighting the lamp of Lord of death. Yama Deepam – Lamp of Lord of death The mythological story on Yama deepam has full of symbolic meaning. A lady was told by astrologer that her husband is going to die because of snake bite on such and such a day. On the fateful night, the lady decorated the bedroom with many lamps, mirrors and gold coins. Yama dharmaraya –lord of death came in the form of serpent to bedroom only to be perplexed by dazzling lights. He could not locate the husband of the lady due to the shining light and went back. Thus the lady saved the light of her husband. Symbolic meaning : Turning back the death can happen only one realizes ones true Self – self realization. Light lit by the lady in bedroom repre‐ sents the light of knowledge – atmagyan. Mirror reminds us to see our own true self. Lamp represents lamp of wisdom ‐ atmagyan. Gold coins represent the divine qualities. Enlightenment of Bali Chakravarthy - Bali Deepam (Tamaso ma jyothirgamaya) There is a celebration of bali deepam lighting the lamp honouring Bali chakravarthy. Bali chakravarthy was a powerful demon who conquered three worlds. Scared of Bali, celestials went to Shri Vishnu to save them from Bali Chakravarthy. Shri Vishnu comes in the form Vamana of a young boy of eight years to Bali chakravarthy seek‐ ing a donation of three steps of land. Bali grants the wish of the boy only to realize that the boy is nobody other than Shri Mahavishnu who measures earth and heaven with two steps and keeps the third step on the head of Bali chakravarthy who humbly offers his head. Symbolically the story represents the enlightenment of Bali. Bali represents the powerful ego in us. Vamana represents the purified mind. Measuring the earth and heaven in two steps represents the state of God realization – Savikalpa Samadhi while offering the head represents dropping the ego in total surrender. Worship of Shri Mahalaxmi ( Asato ma sadgamaya) Mahalakshmi represents the wealth ‐ money, power… etc. represented by Astha laxmis. During the deepavali time we do puja of Mahalaxmi seeking the wealth for success in life and inner divine qualities of shama, dama , titiksha, uparathi, shraddha, samadhana and mumukshatvam. The objective world is asat. Self is the Sat. To at‐ tain the realization, inner qualities required are gained by Lakshmi puja. In summary, Deepavali is celebration of light – Inner Light Atmajyothi, Universal Light Brahma jyothi.

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One cannot comprehend Him through reason, even if one reasoned for ages.

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Law of conservation of Karma Sharanagati or Surrender to God's will has an inherent danger in it. It may make us non proactive in our spiritual practices and mental makeup. If one takes sharanagati too far, they will turn inactive or reactive and prove counter productive. Some define surrender to God as 'Accept whatever happens as prasada / boon of God’. While this is true that whatever happens, is indeed prasada / boon of God, but, there is a method to the fruits that are served to us. It is not arbitrary. One cannot indulge in harming others and say, this too is in the grand plan of Universe. Then surely, the result of such harmful / hateful acts will visit that person either in this life or some other life. The fruits of karma are like a postal dispatch we made to our own address. It will be delivered. May be the government postal department fail in some cases, but the system of karma never fails. One cannot hide behind sharanagati. Then what is Sharanagati / Surrender? There will come a moment in one's life when one's energy is not sufficient to tackle a problem. Then the ego recognises its limitation. Then it seeks others' help. This is an acknowledgement that ‘i’ is incapable and ‘i’ needs help. In worldly matters, this help is in the form of a business transaction. We pay in cash or kind in return for help and the 'i' returns to its thought pattern of 'i is the master’. In case of spiritual help, the giver, who is God / Universe / Guru, has no expectation from you. What can you give back in return to such an entity? Only be in deep gratitude. Accepting that there is a higher nobler force that runs universal karmic cycle, and that force out of its compassion will liberate us is called as sharanagati. Then surely the person who has sought refuge in highest entity will be given refuge and will be liberated out of compassion and Grace of that higher force. According to Sanskrit language the word that de‐ scribes that is 'Narayana'. Narayana means 'one who gives refuge to beings in universe’. May Narayana bless us all? ‐ Atmajyothi Prasad

Universe gives in abundance Expect us to maintain balance Take only necessary with humble acceptance If not, pay the consequence. Enjoy the divine cosmic dance Shiva and Shakti in essence Nothing is coincidence Appearance and disappearance is mere experience.

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Panchadasi - Tatva Viveka.

Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji... '' O Sadgurudeva ! Thou is the one who rules over every single cause , in whom all this comes together and goes asunder again. Thou is the Lord, the bestower of blessings, the adorable God . O Gurudeva ! O Pujaneya ! Please bless me to merge in Thy lotus feet .'' 3 . In the waking state the objects like sound, touch etc. are many and different from each other. The conscious‐ ness establishing their differences, being one, is not different (like the objects). Commentary : In waking state the objects of knowledge such as sound, touch etc. are different from each other because of there individual characteristics . The consciousness are distinct from the object, being one it is not different. The knowledge of something is different from that thing. For example , we see a table and chair in a room and say this is table and chair . The knowledge of table and chair is different from table and chair . We have the knowledge that the object what we are seeing are table and chair, but the knowledge itself is not an ob‐ ject . The object and its knowledge are two distinct thing . .

Death would not be called bad, O people, if one knew how to truly die.

The next thing we have to understand is , How do we have knowledge of the object ? There are objects outside me, and it is the light which makes the objects visible. The basic assumption is, there are things which have an inde‐ pendent existence apart from me . but what Vedanta says is entirely different , Vedanta says there is No two , its just one , so, if there is just one, than how does the awareness of second come ? Does the one Reality becomes many ? or it seems to become many . Can existence come from Non‐existence ? Can something come , out of noth‐ ing ? and the answer is Yes . There was nothing before Creation and God out of his own will created the Universe , so , '' Nothing is impossible for God .'' When this is the answer, than there are no questions at all . From that ONE many has come, God alone existed in the beginning and that is Reality . That one is Pure Conscious‐ ness . Whatever we see is super imposed on that consciousness. We can once again take the example of Snake and the Rope. Rope is the Reality ‐ The Consciousness. Snake is su‐ per imposed on the rope, snake is really not there, but I am able to see the snake because of the rope. If the rope was not there, I wouldn't have seen the snake. So, the rope is necessary for the existence of the snake. Just as it is said that He The God is the cause of everything. What is the cause for me to see the Snake, which is unreal ? The answer is Consciousness. Without Consciousness I would not have been able to see the Snake ! So, The Conscious‐ ness and the Cause are inseparable and The snake and rope are inseparable. but as long as you see the snake, you cannot see the rope. as long as we are aware of the world, we cannot see the God. When the consciousness and the objects which are super imposed on consciousness become one, than there is no difference between consciousness, knowledge of the object , and the object. The object which is super imposed on consciousness merge with the knowledge of the object, and the knowledge of the object merge in Conscious‐ ness and there is Only Pure Consciousness . Everything that we see in the waking state, the objects are different , the consciousness is one and the same. The difference is not in the Consciousness or the knowledge, but the differ‐ ence is in the objects. Here the subject is not the mind , the subject object could come , the subject is always the conscious entity, but here we are still not speaking about Atman at all , we are just talking about the modification of the mind. Shirasa Namisuva, Gurudeva Pada sevaki

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Quiz All questions are form Kathopanishad and about Diwali 1. 2. 3. 4. 5. 6. 7. 8. 9.

serve the Name

Nachiketa was the son of ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ The question, "Father! To whom will thou give me?" is from ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ Upanishad. Nachiketa was offered to ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ by his father. Nachiketa had to wait for three days and nights with self‐imposed fasting to meet ‐‐‐‐‐‐‐‐‐‐‐‐‐‐ Lord Yama offered ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ to Nachiketa. Diwali is the festival for celebration for ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ The ultimate offering is our ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ symbolized by Bali offering is head to the feet of Lord. Vamana ‐ Va means ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ and mana stands for ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐. The light represents the ‐‐‐‐‐‐‐‐‐‐‐‐‐‐ and the wick represents our intellect and the oil represents the ‐‐‐‐‐‐‐‐‐‐‐‐‐‐ and ‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 10. Sound and light from the Diwali crackers represent ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ and the ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ in the world. 11. Lighting of yamadeepam on Dhanteras (dhanatrayodasi) symbolizes conquering of ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐. 12. Lakshmi stands for ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐, what we aim for in our life. 13. In Narakachaturdasi, Naraka stands for Nara which means ‐‐‐‐‐‐‐‐‐‐ and Ka meaning ‐‐‐‐‐‐‐‐‐‐‐‐.

of the Lord, and

‐ Answers on page 10

Sing the songs of joy to the Lord,

become the servant of His servants.

Upanishad Quotient Match the Sanskrit words with their English meaning. The words are from Kathopanishad shraddha ‐ death mrthyave ‐ faith daasyati ‐ born again ajaayate punah ‐ donate vaishwanarah ‐ ignorant alpa medhasah ‐ fire sunrthaam ‐ without food prateekshe ‐ wealth veeta manyuh ‐ old age varaan ‐ free from anger jaraya ‐ boons vitthena ‐ expectations anashnan ‐ holy discourses Answers on page 16

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Deepavali - the light of pure consciousness Parama Sadgurugalige Namanagalu ... Salutations to Pujaneya Prabhuji ... '' O Sadgurudeva ! Thou is the Light of Self ‐ Atmajyothi , Thou is the Light of the Universe ‐ Brahmajyothi , Thou is the Light to the world ‐ Jagajyothi , Thou is the Light of Love‐ Premajyothi , Light of Compassion ‐ Karunaajyothi , Light of Wisdom ‐ Jnanajyothi , Thou is the Light of Pure Consciousness ‐ Shudda Prajnaajyothi . O Gurudeva ! O Pujaneya ! Please Bless me to Merge in Thy Lotus Feet .''

Thou has a thousand eyes and yet not one eye; Thou host a thousand forms and yet not one form.

Deepavali is the ' Festival of series of Light ' . To illuminate the Inner Self ‐ Atmajyothi , with the help of Knowledge ‐ Jnanajyothi , leads to become the Light of the Universe ‐ Brahmajyothi . When one realizes this , he/ she becomes Light to the world ‐ Jagajyothi , full of Love and Compassion ‐ prema & Karunaajyothi and at the end Merges with the Light of Pure Consciousness ‐ Shudda Prajnaajyothi ! Atmajyothi ‐ Ayam Atma Brahma : The Self is Brahman . He who dwells in the Light but is within it , whom Light does not know , whose body is Light , and who controls Light within , is the Inner Self ,the inner controller , the immortal ... Atmajyothi ... He who dwells in the intellect , yet is within the intellect , whom the intellect does not know , whose body the intellect is , who controls the intellect from within , he is your Self , the Inner controller , the Immortal ‐ Atmajyothi ... ( Brhadaranyaka Upanishad 111 . 7 . 14 . 22 .) Commentary : Pure light cannot be seen , it is black. All we can see is the light reflected off an Object . Similarly Pure Knowledge is darkness to us until we experience it in the shape of an experienced object . We know Knowledge is not the same as the object upon which it reflects . We cannot say anything about the Knowledge excluding the Object ! there is nothing to say . Intellect does not know That Knowledge . The Knowledge is igno‐ rance to us as light is darkness to light ! To illuminate this Inner Self through Knowledge is 'The festival of Deepavali as Atmajyothi ! '

Jnanajyothi ‐ Pragnanam Brahma ‐ The Knowledge is Brahman . Having negated all limited equipment with the declaration of ' not this , not this ' ( neti , neti ) , one should realize the oneness of the individual Atman and the Supreme Brahman through the Mahavakyas ( vedic aphorisms ) ...Jnanajyothi... . Atmabodha (Sankara) 30 . Commentary : The first point to know is that you are not Your Gross physical body made up of organs of actions & perception ( Karmendriyas ) . You are not the Subtle body made up of mind and intellect . ( jnanendriyas ) .You are the Casual body made up of unmanifest desire ( Vasanas ) . By dropping all what you are not with the Knowledge of discrimination ‐ Jnanajyothi , the Atmajyothi (the divine flame of the Spirit) Shines effulgently . This divine flame of spirit which shines effulgently is ' The festival of Deepavali as Jnanajyothi ! '

Brahmajyothi ‐ Aham Brahma Asmi ‐ I Am Brahman . In Me alone all is born . In Me all dissolves , that Non‐dual Brahman am I. I am subtler than the subtlest . I am greater than the greatest . I am the manifold universe . I am ancient . I am the Purusha ‐ The primal being . I am the Lord . I am golden . I am auspicious form ‐ Brahmajyothi ‐ Kaivalyopanishad 19 . 20

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Commentary : We are like the Bubbles that foam up out of the Ocean , bubble and the ocean are water . When he/ she understands the water in the bubble understands the water in the ocean and water everywhere . Conscious‐ ness is one and the same in the microcosm and macrocosm . We have to discover this essence in our own Self and merge with the Eternal self ‐ Brahmajyothi Space lies between two points, and Time lies between two experiences , in both cases, second is required . The Atman is the most Ancient , so , it is beyond space and Time.... The Purusha is the being out of which all being are born , Like ocean is the cause for all waves, Purusha is the cause for all beings... He is the Lord who is the ruling power , he is golden ‐ means Brilliant , the source of all Knowledge . He is auspicious , the source of all joy . These three things are needed in this world and Brahman is the seat of all three . When you realize you are Brahman , this becomes ' The festival of Deepavali as Brahmajyothi ! '

Even Kings and emperors with heaps of wealth and vast dominion cannot compare with an ant filled with the love of God.

Shudda Prajnaajyothi ‐ Tat Tvam Asi ‐ That Thou Art . When one realizes he is the wave in ocean , and the wave is indivisible from ocean , he understands he is not indivisible from the creator , he is the creation of the creator , he is the part of the creator , Creator is creation ‐ Srustikarta is srusti . As said by Pujaneya Sadgurudeva in Miracle of Witness Consciousness ‐ Can dancer be different from dance ? Can creation be different from Creator ? Can Object be different from Subject ? When this happens , he/she becomes the Light of Love & Compassion ‐ Premajyothi & Karunaajyothi , Mahatma Gandhi is still remembered for his Love , selflessness , Compassion and total commitment towards the Nation and People . All these lead to the Celebration of Deepavali as ' The festival of Shudda Prajnaajyothi ' . As Pujaneya Sadgurudeva says '' You are the light of Self ‐ Atmajyothi , Light of Self is Light of Universe ‐ Brahmajyothi , One who realizes this becomes Light to the world ‐ Jagatjyothi , Light of Love ‐ Premajyothi , Light of Compassion ‐ Karunaajyothi, Light of Wisdom ‐ Jnanajyothi '' Prema & Karunaa merges with Jagath , Jagath merges with Jnana , Jnana merges with Brahma , Brahma merges with Atma and Atma merges with Pure Consciousness ‐ Shudda Prajnaajyothi ! This is the spiritual significance and Celebration of Deepavali festival ‐ The Light of Pure Consciousness !!! Shirasa Namisuva, Gurudeva Pada sevaki .

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Sanatana Dharma - Part 9 Parama Sadgurugalige Namanagalu. Salutations to Pujaneya Prabhuji. '' O Sadgurudeva ! The root of all meditation is the image of Gurudeva . The root of all worship is the Gurudeva's feet . The root of all mantras is the word of Gurudeva . The root of Liberation is ONLY the grace of Gurudeva . O Gurudeva ! O Pujaneya ! please bless me to merge in your lotus feet '' Let us see what Sanatana Dharma say about the Direct Knowledge of the Atman . '' An object continues to be dear to one as long as it gives one happiness and it is disfavoured for the duration that it causes unhappiness . An object is not always agreeable or disagreeable . Sometimes , that which is un‐ wanted may become dear . Also, what is strongly liked can become undesirable . Hence, the Atman towards which affection never wanes is always the most beloved .'' ‐ Satasloki ‐ 10

From His brilliancy everything is illuminated.

Commentary - What attracts us towards a particular object ? It is the happiness of the mind . When the minds finds joy in seeing an object , it gets attracted and it wants that joy to be permanent . Mind starts craving for that object . If that object cannot be achieved , the agitation starts and this agitation leads to anger , and anger leads to unhappiness . When this happens we start hating the object. So, the object which was dear to us becomes disfavour due to the unhappiness caused in duration of time . The first disturbance of peace is attraction towards an object , the seed i.e. attraction towards an object , grows into a tree i.e. ., desire for that object . So the prob‐ lem is not the knowledge , we know what is agreeable and disagreeable . Attraction towards an object is agreea‐ ble , but , the desire to achieve that object is disagreeable . It is this desire which agitates us , this agitation may lead us to commit a sin. When we see an object which may be unwanted but attracts us , we start thinking of that object indiscriminate‐ ly . The constant thinking of that object creates a stream of thoughts , which again is nothing but desire . If this desire for the object , which is unwanted is obstructed by being , the thoughts are refracted , which leads to anger , at this point , the object , which is unwanted may become dear . Sometimes an object which is strongly liked becomes undesirable . The reason for this is not the attraction towards an object , but it is the aversion towards the person who is possessing that object . The aversion towards that person makes you dislike the ob‐ ject also . Attraction and aversion are the two sides of the coin and that coin is desire again ! They are our great‐ est enemies yet we are friendly with them . What we like is not necessarily what is good for us , any more than what we dislike is necessarily bad for us . All this likes and dislikes harm us unless they are filtered through our discriminating intellect . Fear and anger are the modification of desire . Attraction towards an object is temporary . If that object is achieved, the desire for another object raises up . You want it or not , you like it or not , you need it or not , your mind moves from one object to another . There is no point in trying to squeeze out eternal happiness by accumulating the material objects . We cannot attain immortality through the possession of the whole world . What we need is Knowledge . Once Maitreyi asks Yagnavalkya '' My Lord ! if this whole world belonged to me with all its wealth, should I , through its possession , attain immortality ?'' Yagnavalkya admits that it will not bring her immortality . This is the deep insight , the eternal knowledge by which affection towards any material objects does not hap‐ pen . When this happens , You are Liberated ! This is the direct knowledge of Atman ! Shirasa Namisuva , Gurudeva Pada sevaki .

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Zen Koans WHY DIDN'T YOU TELL ME? A monk who had studied under the Zen master Kassan for a period of time. Then he left him to go to many other places for more Zen enquiry. However, he could not find any place that fitted him. Furthermore, at any place visit‐ ed, he heard that Kassan was praised as one of the great Zen masters. Therefore, the monk was back with Kassan and asked him: ‐At any place I visited, it was said that you, Sir, have very deep understanding, why didn't you tell me about that? Kassan replied: ‐When you started to cook, I kindled the fire. When you shared the food, I gave you my bowl. Was there any time I disappointed you? Right under the words, the monk awaked.

I am not the born; how can there be either birth or death for me?

HOW TO DEVELOP YOUR FACULTIES The Buddha was talking with Uttara, a young pupil of the bhramin Parasariya: ‐Uttara, does Parasariya teach you how to develop your faculties? ‐Yes, Master Gotama, he does teach us how to develop our faculties ‐How does he do this? ‐We are taught not to see material forms with the eye nor to hear sounds with the ear. That is how to develop the faculties. ‐But in that case, Uttara, the blind and the deaf must be in total development of their faculties, for the blind does not see and the deaf does not hear. Uttara was silent. ‐Well, Uttara, Parasariya teaches you one way and here we teach a different way. Let me tell you what we teach. When a monk sees a form with the eye, usually a feeling of liking and disliking come into being. The monk then understand that liking or disliking has arisen but that either one is not inevitable but is conditioned and dependent on causes. So he heads for a state in which there is equanimity and finds that in so doing the liking and disliking has vanished and he sees things as they are. That is how he develop his faculties. That is what we teach.

Answers to Quiz 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13.

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Gautama Katho Yama / death Lord Yama Three boons Enlightenment Ego Higher , Mind Inner Self, Viveka Vairagya Name, form Death Lakshyam Human being, suffering

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Sakshibhavada Adhbhuthagalu - Part 2 అంత ాత ె వ !

Let no man in the world live in delusion. Without a Guru none can cross over to the other shore.

వ అంద ె శుభకర . వ అంద ె ఆనంద . వ అంద ె ప ె . ఎ ా ద ంత ముఖ వ ప ఒబ#రలు ఆత స&రూప . భగవంత బం)ెగళ+ మలగు,ా- ె , /డగళ+ కనసు 1ాణు,ా- ె , 3ా 4గళ+ ఎచ6ర7ాగు,ా- ె 8ాగు 9ానవర+ తన: మూల స&;ావద బ<ె= అ>వ? 8ెూందు,ా- ె . సృABయ రూపద+ ఇరువ. 7ైభవద ఆత ద క)ె<ె , 9ానవను , Fశ& GాH<ె 7ాహన7ా/JాK ె . Jెౕహ , మనసుM , 8ాగు బుNOయ Pెూ,ె గురు Q1ెూండు , నమ తనవను: QౕRత<ెూSQ1ెూంTరువ కనQUంద 8ెూర బందు , నమ అంత ాళద+ ఇరువ వన మూల స&;ావవను: అనుభFసలు , భగవంత వను నమను: ఎచV>సు,ా-WJాK ె . భగవంత వనను: నమ అంత ాత 7ా/ , 8ాగు పXణY సృABయ FZా&త ా/ అనుభFసువ?దు ఎంద ె , [ౕవనద ఆళ7ాద అథYవను: Sదు , సృABWంద 8ెౕరల]టB Jె&ౖత ;ావNంద _డుగ)ె 8ెూందువ?దు ఎందు .

चैत यमा मा

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శుదK అ>వ? ప ఒబ#ర ఆత . శుదK అ>వ? భగవంత వ , అవన స&;ావ అQ`త& , ప ె 8ాగు ఆనంద . ఎల వX 8ాగు ఎల రూ భగవంత వ . భగవంత వనను: _టుB aెౕ ె ఏను ఇల . భగవంత వ మనసుM 8ాగు Jెౕహద ఒళ/న సత 8ాగు Fశ&ద 8ెూర/న సత . భగవంత వన ఆనందమయ స&;ావ , Fశ&ద Gా ాంశ 8ాగు తత& .

వ 8ాగు శ శ -యు భగవంత వన cెౕతన . భగవంత వ 8ాగు శ - ఒంJెౕ . వ ె శ - , 8ాగు శ -dౕ వ . అవ>బ#రు , aెం య+ ,ాపదం,ె 8ాగు హుF&న+ గంధFదK 8ా<ె . అవfెౕ GాH - వన అ>వ? ( వ తత& ) 8ాగు , jావ?ద>ంద ఎల వ? 8ెూర బంNరువ?Jెూౕ ఆ ప ా శ -యు అవfెౕ . అవళk వన అనంత ఇcెV , ాన 8ాగు jా శ -య రూపద+ ప కట7ాగు,ా-f ె . Fశ& 9ా,ెjా/ అవళk ఇT Fశ&వను: సృABQ , 3ా+Q 8ాగు లయ<ెూSసు,ా-f ె .

వ 8ాగు [ౕవ [ౕవ , భగవంత వUంద ప కట7ాద అణు ఆత . వ ె [ౕవ , [ౕవ7ెౕ వ . అవన ఇcాV శ -Wంద , భగవంత వను , తన: ఇcాV , ాన 8ాగు jా శ -యను: QౕRత<ెూSQ , అనంత అణు ఆత గfా/ ([ౕFగfా/ ) రూప ,ాళk,ా- ె . భగవంత వన FGా-ర7ాద సృABWంద , అవన సహజ స&;ావ7ాద అQ-త& , ప ె , 8ాగు ఆనందద mౕ ె jావ ప ;ావవ? ఆగువ?Nల .

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12 పరమ వ 8ాగు స]ంద శ QౕRత7ాద [ౕFయ రూపNంద jావ ప ;ావకూn ఒళ<ాగద వన ఉతpషB రూప పరమ వ . అవన ఉతpషB రూపద+ అవను శుదK అ>వ? . శ - - cెౕతన , సూrs7ాద కంపనద రూపద+ పరమ వన హృదయద RTత . స]ంద శ -య ాTయ RTతNంద (కంపనNంద ) , ఇT Fశ&వ? సృABjా/ , 3ాల ెjా/ లయ7ాగుత-Jె . అవళను: ప ా శ - ఎందు క ెయ ాగుత-Jె .

వ 8ాగు Fశ& సృABయు భగవంత వనల Jె aెౕ ె ఏను అల . పంచ భూతగfాద ఆ1ాశ , 7ాయు , అ/: , జల 8ాగు భూRWంద కూTరువ Fశ&వ? , cెౕతనద రూపగfెౕ 8ెూరతు aెౕ ె ఏను అల . cెౕతన , శ -య రూప - భగవంత వన ప కటtె . aెౕ ె 9ా న+ 8ెౕళaెౕ1ాద ె , సృABdౕ సృABకతY .

వ 8ాగు అవన ప కటtెగళk అనంత [ౕ7ాత గళk - [ౕFగళk

God is one, but he has innumerable

వ - ప ె

forms. He is the

శ - - cెౕతన

creator of all and He himself takes the human form. శుదK అ>వ? - పరమ వ 8ాగు ప ా శ -

సృAB

( స]ంద ) [ౕవ - ప ,ె ౕక ఆత

Fశ&

3ౌ ా4క వ

భగవంత వన F ెూౕvా;ాసద అనన సంwౕజ ె , ప కృ య Jె&ౖత,ెయను: ప Uxసుత-Jె .

వను ఒందు క)ె స ా Q ఆద ె , మ,ెూ-ంJె)ె గృహస` . వన vా నద భం/యు , స&యం తన: ె ౕ +ౕనవగు -రువ , Fశ& GాHయ స&;ావవను: ప Uxసుత-Jె . భగవంత వను vా నద+ , wౕ/య రూపద+ శుదK ' ఆత ' ా/ , Fశ& GాHjా/ ప Uxసు,ా- ె .

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13 ŕ°…ŕ°§Y ŕ°ž>ŕą•ŕ°ś&ŕ°° - ŕ°ľ 8ŕ°žŕ°—ŕą ŕ°ś -

ŕ°ś - - Fŕ°ś& 9ŕ°ž,ๆయ๠ఇcŕ°žV , ŕ°žŕ°¨ 8ŕ°žŕ°—ŕą jŕ°ž ŕ°°ŕą‚ŕ°Şŕ°Ś ŕ°Ş ŕ°ž ŕ°ś -ŕ°Żŕą . ŕ°­ŕ°—ŕ°ľŕ°‚ŕ°¤ ŕ°ľ ŕ°—ŕąƒŕ°šŕ°¸` ŕ°ž/ తన: ŕ°ś -Wŕ°‚ŕ°Ś Fŕ°ś&ాన๠: ŕ°¸ŕąƒABస๠,ŕ°ž- ๆ . ŕ°ľ 8ŕ°žŕ°—ŕą ŕ°ś - ŕ°’ŕ°Ź#>ŕ°‚ŕ°Ś ŕ°’ŕ°Ź#ŕ°°ŕą aๆ๕ ๆ ŕ°…ŕ°˛ . ŕ°…ŕ°§Y ŕ°ž>ŕą•ŕ°ś&ŕ°° , ŕ°ľ 8ŕ°žŕ°—ŕą ŕ°ś -ŕ°Ż ŕ°°ŕą‚3ŕ°ž7ŕ°žŕ°Ś ŕ°…ŕ°§Y ŕ°Ş?ŕ°°ŕą ŕ°ˇ , ŕ°…ŕ°§Y Qzŕą• , ŕ°ˆ సత ,ๆయన๠: ŕ°Ş Uxస๠త-Jๆ . ŕ°ˆ ŕ°Ş Uxŕ°¤& W| 8ŕ°žŕ°—ŕą ŕ°Żŕ°‚} , ŕ°Ş?ŕ°°ŕą ŕ°ˇ 8ŕ°žŕ°—ŕą Qzŕą• ŕ°Žŕ°˛ రలโ ŕ°¸9ŕ°žŕ°¨7ŕ°ž/ 3ŕąŒ7ŕ°žYŕ°¤ సంప Jఞయాన๠: ŕ°Ş Uxస๠త-Jๆ .

I am neither a child, a young man, nor an ancient; nor am I of

Amma’s message for Diwali

any caste. Aum Amriteshwaryai Namah, Nama Shivaya The message of Deepavali. The traditional name of India is Bharata and Indians are Bharatias – or those who revâ€? el in light’. During the night of Deepavali the myriad little clay lamps (diyas) seem to silently send forth message of Deepavali: “Come, let us remove darkness from the face of the earth.â€? The dharma of ďŹ re is the same wherevâ€? er it is: in a poor man’s house, in arch man’s house, in America, in Antarctica, or in the Himalayas. It gives light and heat. The ame always points upwards. Even if we keep the lamp upside down, the ame will burn upwards. The message is that our mind should be focused on the Atman, the Self wherever we are. The lamps remind us of our dharma to realize our divine nature. “The Self is pure consciousness which is selfâ€?luminous. The cognition of all objects arises from the light of pure Consciousness.â€? â€?says Bhrihadaranyaka Upanishad One lamp can light several others. You can even light another 1000 lamps, and still the ame and the light of the ďŹ rst lamp will reâ€? main as it is. By becoming manifold, the light looses nothing. The lights of Deepavali represent Brahman and creation. It conveys the message of the mantra: “Purnamada Purnamidam Purnaat Purnamudachyate Purnasya Purnamadaya Purnamevasishyateâ€? The rows of lamps teach yet another important lesson of unity. The light that shines forth from the Sun, the moon, the stars, and ďŹ re is all the same. To see and recognise that one light, the light of consciousness, which is manifesting and pulsating in and through all of creation is the goal of life. Thus, recognizing all of creation to be an expression of your true Self, spread the light of love and compassion. The lights of Deepavali are displayed at the entrance doors, by the walls of houses, in the streets and lanes. This means that the inner spiritual light of the individual must be reected outside. It should beneďŹ t society. Passersâ€?by may thereby be prevented from stumbling on their way to reach their destination. Feeding empty stomachs, lighting blownâ€?out diyas and bringâ€? ing light to those whose lives are in darkness is the true spirit of Deepavali. This is true prayer. Jai Ma.

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Shri Guru Nanak’s teachings The priest in utter despair asked,” What kind of sacred thread O Nanak, would you wear?” The Guru replied,

Alone let him constantly meditate in solitude on that which is salutary for his soul, for he who meditates in solitude attains supreme bliss

“Out of the cotton of compassion Spin the thread of contentment Tie knots of continence, Give it twist of truth. That would make a Janaeu for the soul, If thou have it, O Brahman, put it on me. Such a thread once worn will never break Nor get soiled, burnt or lost, The man who weareth such a thread is blessed”. (Asa di Var, Slok Mohal‐ la 1, p‐471) The above Sabad was uttered by Guru Nanak when he was nine years old. According to the custom among the higher castes of Hindus, he was required to invest himself with the sacred thread called 'Janaeu'. Great prepara‐ tions were made by his father for this ceremony. The family priest named Hardyal, started chanting Mantras (Hindu hymns) and was ready to put the thread around Guru's neck when he refused to wear it. He said, “Though men commit countless thefts, countless adulteries, utter countless falsehoods and countless words of abuse; Though they commit countless robberies and villainies night and day against their fellow creatures; Yet the cotton thread is spun, and the Brahman cometh to twist it. For the ceremony they kill a goat and cook and eat it, and everybody then saith 'Put on the Janaeu'. When it becometh old, it is thrown away, and another is put on, Nanak, the string breaketh not if it is strong.” The historical Guru Nanak (1469‐1539), has left a theological legacy that has, in the last five hundred years, become the religious tradition for over twenty million Sikhs spread out worldwide. Guru Nanak Dev Ji, the founder of Sikh‐ ism and the first of the eleven Gurus of the Sikhs, was born in the village of Talwandi. Sri Guru Nanak Dev Ji was born on 15th April 1469. Guru Nanak Dev Ji had one elder sister called Bebe Nanaki. She was the first to recognise Nanak as an enlightened Soul. The young Nanak enjoyed the company of holy men and engaged them in long discussions about the nature of God. Nanak married Sulakhni, of Batala, and they had two sons, Sri Chand and Lakhmi Das. His brother‐in‐law Jai Ram obtained a job for him in Sultanpur as the manager of the government granary. Teachings Early one morning accompanied by Mardana, Guru Nanak went to the river Bain for his bath. After plunging into the river, Guru Nanak did not surface and it was reported that he must have drowned. The villagers searched eve‐ rywhere, but there was no trace of him. Guru Nanak was in Holy Communion with God. The Lord God revealed himself to Guru Nanak and enlightened him. In praise of the Lord, Guru Nanak uttered; "There is but One God, His name is Truth, He is the Creator, He fears none, he is without hate, He never dies, He is

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beyond the cycle of births and death, He is self illuminated, He is realized by the kindness of the True Guru. He was True in the beginning, He was True when the ages commenced and has ever been True, He is also True now." (Japji) These words are enshrined at the beginning of the Sikh Holy Scriptures, the Guru Granth Sahib. Guru Nanak did not believe in a Trinity of Gods, or the belief that God can be born into human form. Three days after disappear‐ ing, Guru Nanak reappeared, staying silent. The next day, he uttered the words: There is No Hindu, There is No Muslim "Let God's grace be the mosque, and devotion the prayer mat. Let the Quran be the good conduct. Let modesty be compassion, good manners fasting, you should be a Muslim the like of this. Let good deeds be your Kaaba and truth be your mentor. Your Kalma be your creed and prayer, God would then vindicate your honour." (Majh)

I bow at His Feet constantly, and pray to Him, the Guru, the True Guru, has shown me the Way.

This pronouncement was substantial as it referred to the day and age in which Guru Nanak lived: Hindus and Muslims of India constantly and bitterly fought each other over the issue of religion. The Guru meant to empha‐ size that, ultimately, in the eyes of God, it is not religion that determines a person's merits, but one's actions. The first glimpse of Guru Nanak’s mind leads us to his unwavering faith in "ONE GOD" clearly stated in the begin‐ ning of Japji in Mul Mantra in the beginning of the Guru Granth Sahib. Ik Onkar is a symbol which appears at the beginning the Sikh scripture and means, "One With Everything". The symbol is written in the Gurumukhi script and has several components. It is the opening phrase of the Mul Mantar, present as opening phrase in the Guru Granth Sahib, and the first composition of Guru Nanak. Further, the Mul Mantar is also at the beginning of the Japji Sahib followed by 38 hymns and a final Salok at the end of this composition. The Guru witnessed the Mughal invasion of India, and saw the horrors inflicted upon the common people by the invaders. Though a pacifist, Guru Nanak did not hesi‐ tate to speak up against injustice: The kings are ravenous beasts, their ministers are dogs. The Age is a Knife, and the Kings are Butchers In this dark night of evil, the moon of righteousness is nowhere visible. Guru Nanak laid forth three basic principles by which every human being should abide: Vand Chhakkna: Sharing with others, helping those with less who are in need Kirat Karna: Earning/making a living honestly, without exploitation or fraud Naam Japna: Chanting the Holy Name and thus remembering God at all times (ceaseless devotion to God) Besides rejecting the Hindu caste system, idolatry, and ritualism, Guru Nanak preached universal equality. In consistence with his message of equality, Guru Nanak scorned those who considered women to be evil and infe‐ rior to men by asking: Why should we call her inferior, when it is she who gives birth to great persons? Guru Nanak has been documented to have travelled across India and the Middle East to spread his message. Once, at Mecca, the Guru was resting with his feet pointing toward the holy shrine. When a Muslim priest angrily reprimanded the Guru for showing disrespect to God, the Guru replied, "Kindly point my feet toward the place where God does not exist." Among the many philosophical foundations laid by Guru Nanak, his characterization of God, as illustrated by his visit to Mecca, is most recognizable. It forms the opening lines of the 1430 page Sikh Holy Scripture, Guru Granth Sahib. The translation is as follows: There is but One God, The Supreme Truth; The Ultimate Reality, The Creator, Without fear, Without enemies, Timeless is His image, Without Birth, Self Created,

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By His grace revealed. Like all the Gurus after him, Guru Nanak preached by example. During a time of great social disarray and religious decay, his message served as a fresh, uncorrupted approach toward spirituality and God. The message of the Guru took almost 240 years to unfold, and so, in accordance with the Will of God, the soul of Guru Nanak merged into the souls of his nine successors. Thus on September 22, 1539 in the early hours of the morning Guru Nanak merged with the eternal light of the Creator. Then the followers lifted the sheet they found nothing except the flowers which were all fresh. The Hindus took theirs and cremated them, while the Muslims took their flowers and buried them. "Asceticism doesn't lie in ascetic robes, or in walking staff, nor in the ashes. Asceticism doesn't lie in the earring, nor in the shaven head, nor blowing a conch. Asceticism lies in remaining pure amidst impurities. Asceticism doesn't lie in mere words; He is an ascetic who treats everyone alike. Asceticism doesn't lie in visiting burial plac‐ es; It lies not in wandering about, nor in bathing at places of pilgrimage. Asceticism is to remain pure amidst im‐ purities. (Suhi). Nanak has given a beautiful summary of his teachings in one of his hymns as follows:—

Owing to ignorance of the rope the rope appears to be a snake; owing to ignorance of the Self the transient state arises of the individual-

Love the saints of every faith: Put away thy pride. Remember the essence of religion Is meekness and sympathy, Not fine clothes, Not the Yogi’s garb and ashes, Not the blowing of the horns, Not the shaven head, Not long prayers, Not recitations and torturings, Not the ascetic way, But a life of goodness and purity, Amid the world’s temptations. From multiple sources — Contributed by Atmajyothi Gayathri.

ized, limited, phenomenal

Upanishad Quotient - answers

aspect of the Self. 1. 2. 3. 4. 5. 6. 7. 8.

DIVYA

shraddha ‐ faith mrthyave ‐ death daasyati ‐ donate ajaayate punah ‐ born again vaishwanarah ‐ fire alpa medhasah ‐ ignorant sunrthaam ‐ holy discourses prateekshe ‐ expectations

JYOTHI

9. 10. 11. 12. 13.

veeta manyuh ‐ free from anger varaan ‐ boons jaraya ‐ old age vitthena ‐ wealth anashnan ‐ without food

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Prabhuji Speaks on Patanjali Yoga Sutra ‐ Continued from last month

However well I know him, he cannot be described. He cannot be expressed by words. The guru is the secret that solves the riddle. He is the benefactor of all. Let me never forget him.

Question: It is very difficult to stop the identification of the mind? Answer: Who asks this question? It is the mind. When you ask this question, you are already identified with the mind. So can you ask this question without identifying with the mind? What is your question and what is the ques‐ tion of the mind? Can you differentiate? Self is silent, serene and still, has no problems. All that you have to do is put your effort in making the mind silent through the process of prayer, meditation, and is called Bhakti yoga, selfless service karma yoga, through energy practices called kriya yoga, I teach the practice of Hamsa Kundalini Yoga. You can purify your mind through cleansing chakras which is called Chakra Shuddhi Yoga or you can purify your mind through discrimination which is called Jnana Yoga. So there are four yogas to purify your mind – karma yoga, Bhakti yoga, kriya yoga and Jnana Yoga, all these lead to the same objective of making your mind silent and serene. Be still and know that you are God, which is the principle of Yoga. You become more and more aware of the games played by the mind, more and more aware that the mind is different from you, become aware of thoughts, feelings, emotions and your ac‐ tions. Live in awareness that is the way for separation from the mind. Question: Self has three aspects – Sat, Chit and Ananda. Are they experienced through different paths? How is bliss experienced? Answer: Sat means truth, Chit means consciousness and Ananda means bliss. The nature of the Seer or true reali‐ ty is Sat Chit Ananda. How do you experience this? The Self – there is no experience, experiencing and experiencer, because Self is all that is there. In infinity there are no parts, there is no split between the seer, the process of seeing and the seen. But when the mind becomes silent and serene, tremendous amount of peace, serenity and bliss is experienced. That is actually the experience of bliss. When the mind disappears, the seer, seeing and the seen merge into oneness, then you cannot say whether there is oneness or twoness or anything else and all that is there is Existence whose nature is bliss and consciousness. Only in a purified mind one can experience that bliss. Ramakrishna Paramahamsa, a great Indian saint says a pure mind is not different from the Self or consciousness, a pure mind is called Satvik mind, but Self is when you drop the Satvik mind. But the closest that you can get to Self is in a Purified mind or Satvik mind. Question: How do you differentiate between Existence, Consciousness and Bliss? Answer: The three words represent the same thing for Existence. All the three represent the one reality which is called Existence whose nature is Consciousness and Bliss. The existence is actually everything in the Universe. In language you can say – Sky is, air is, water is, fire is. The isness of everything is called Existence. I am is called ex‐ istence. I am in sentient beings and isness in insentient beings is called Existence. The materials property may change but the Isness does not change. The table is like this, when you burn the table the ash is. You can change the form of the material but you cannot destroy the isness. The book is there, but when the book is burnt ashes remains and ash is. You cannot destroy the isness of the material. This is, that is, I am all this refers to eternal existence. Isness and I‐am‐ness of something can never be destroyed. Isness of something is eternal and is called Sat. Energy is actually manifestation of Existence. The existence itself appears in various forms or manifestation which is the Energy of the Existence and is called Chit. Consciousness appears as objects. Gold appears as an or‐ nament – a ring, necklace or bangle. Existence appears as various objects and is called Matter. Behind the Matter only Existence remains. Behind the energy there is the true spirit the Consciousness or Sat. Behind every gold ring and necklace there is Gold. Similarly behind every appearance of Energy what you have is Isness. The energy ap‐ pears itself in three ways – as matter which has three states solid, liquid and gas. They appear as different things

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just like water appears as liquid, as ice it is solid and as vapor it is gas. They are all the same form of energy taking different shapes, in all the three states one thing does not change and that is the Isness – isness of water, isness of ice and isness of vapor. That isness is called Existence or Sat. Existence is of the nature of Consciousness, it is not unconsciousness and is called Chit. Bliss is also the nature of Consciousness and that Bliss is called Ananda. Sat Chit Ananda refers to the Existence that true reality or supreme reality the eternal principle in living and non liv‐ ing. God is in living and non living that is meant by Sat Chit Ananda Question: What is consciousness?

His (god) compassion is beyond all description. The lord's gifts are so great he expects nothing in return.

Answer: What is consciousness is very difficult to explain. You cannot explain what Consciousness is. All that we can say is whatever is there is only Consciousness; there is nothing other than Consciousness. Typically we under‐ stand there is matter and the one who experiences matter is Consciousness. Consciousness itself gets split into matter and the experiencer of the matter, the subject and object. So Consciousness is both the subject and the object. There is a book which is matter, I see the book so I am the seer, I believe that I am the consciousness that is seeing the book. But forgetting that the same Consciousness appears as the seer and the seen, it appears as mind and matter. Mind and matter both belong to the property of Existence or Sat. There is no definition of Con‐ sciousness existing anywhere in the Universe, because the moment you try to define Consciousness you cannot define it as an object or objectively as Consciousness is the subject. If you try to define Consciousness objectively you miss the Consciousness. All that you can say is that you know what Consciousness is, but what you think of Consciousness and matter, they are both aspects of the same Consciousness. Matter and consciousness are not different. Question: What is the difference between Existence and Consciousness? Answer: There is no difference between Existence and Consciousness. Existence itself appears as Consciousness and when it appears as Consciousness it forgets its own nature which is Existence and it misses the bliss aspect of Existence because it is seeing something other than itself that is infinite amount of matter. So when Conscious‐ ness goes back into Existence that is Bliss. Existence, Consciousness and Bliss all refer to the same entity which is Supreme Reality. They are not different words. Consciousness appears in Existence because of its own nature. When the Consciousness appears there is a separation between the Seer, Seen and the process of Seeing, the one Supreme Reality now appears as three – as Seer, Seen and the process of Seeing. The moment the process of seeing comes into the picture the Seer identifies himself with the object seeing which is the body mind and there is a fear and separation from Existence. There is a feeling of limitedness and insecurity and fear. Through the pro‐ cess of yoga – karma, bhakthi, kriya and Jnana, Consciousness becomes silent, when it becomes silent Conscious‐ ness sees its own true nature which is Existence. Consciousness goes back to Existence and that is called Yoga. When Yoga happens it is bliss. In terms of a formula, when Chit meets Sat there is Ananda. As long as the Chit feels separate from Sat there is misery, sorrow, pain and unhappiness is present. Consciousness (Chit) aspect of the Universe is called Chit, when it identifies itself with limited entity it is called Chitta. In pure consciousness varieties of objects arise world, Universe, planets, stars and galaxies, when the Con‐ sciousness associates itself with a limited entity or body, it is called Chitta. The consciousness forgets its infinite nature and identifies itself with the limited entity called body. When there is individual consciousness there are thoughts – of fear, anxiety, limitedness, doing, not doing. These thoughts that arise is called vrittis. When you silence the mind and its vrittis through the process of Yoga, it is yoga chitta vritti nirodaha. This is the process of Yoga. Vritti nirodaha is when modification of the mind are made silent. This modification of mind to become silent cannot be permanent, that is why there are several practices like prayer, breathing practices process of chanting and many other spiritual and religious practices. To make the mind silent permanently you need …(interruption) Consciousness identified with limited object is chitta, and unidentified consciousness is Chit. In other words there

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is Universal (Chit) and Individual (Chitta) consciousness. Sat Chit Ananda is the nature of the Existence Consciousness and Bliss. Existence of supreme reality has con‐ sciousness or Universal consciousness or Chit. The whole world appears in Universal Consciousness or Chit, when the Universal Consciousness identifies with any limited object – body, it is called Chitta or individual conscious‐ ness. Moment there is individual consciousness there is a feeling of I am the body, I am the mind, I am the intellect and because of that separation, fear, anxiety and agitations in the individual consciousness arises which is called chitta vritti. Analogy is that of a king who suddenly becomes a beggar or a pauper. When the beggar was a king, he had no worries nor thoughts about anything as he was well taken care of, whereas a beggar has to struggle for his existence. Similarly when the Universal Consciousness identifies itself with an object and becomes a Chitta, there are thoughts, worries, anxieties and modifications called chitta vritti. By silencing the chitta vritti individual consciousness merges with the Universal Consciousness. Chitta becomes Chit and Chit becomes one with Sat or Existence and bliss is attained. This process is talked about in Hamsa Kundalini Kriya Hamsa Hamsaya vidmahe Paramahamsaya Dhimahi Tanno hamsa prachodayat

Those in whose heart Rama (god) abides never die nor can be cheated.

So hamsa is individual consciousness and Paramahamsa is called Universal consciousness. When the individual consciousness (chitta) drops its identification with the limited object becomes Chit or Universal Consciousness. When Chitta becomes Chit it experiences Bliss or Sat Chit Ananda is experienced. Question: Further clarification on Mind and Intellect Answer: Intellect is a part of the mind and is not different from the mind. Mind has four functions – manas, bud‐ dhi, ahamkara and Chitta. Manas controls the body, mind, sense organs and organs of action and is the lower mind. Buddhi is the intellect which makes the decisions. Ahamkara is the ego which wrongly identifies with the body, mind and any object. Chitta is the memory or impressions These are the four components of mind in sanskrit– Manas, Buddhi, Ahamkara and Chitta Intellect is called Nischayatmaka buddhi samshayatmaka manas. Lower mind is not clear, it has questions about the object. Mind not recognizing the object happens in the lower mind. Recognition and labeling happens in the Chitta, intellect or buddhi confirms the label by chitta. Buddhi is the decision making or discrimination faculty. Now I see you, I want to talk to you. Decision making happens in the buddhi, seeing happens in the mind and rec‐ ognizing you happens in the Chitta. Is this distinction clear? If yes, to whom? Who understood? Intellect under‐ stood, that is also the faculty of the mind. One mind performs four different functions. There is an external world or society. In external world there is a right and wrong. Society says this is right and that is wrong. It is a cultural conditioning. Pain and pleasure is in the body. Eating a chocolate, drinking coffee, eating good food creates pleasure in the body. Mind has happiness and unhappiness. Intellect has discrimination faculty – yes or no. Nature of the true self is Bliss or Ananda independent of any external conditions. Right or wrong or do’s and don’ts belongs to society, pain and pleasure belongs to the body, happiness and unhappiness belongs to the mind, discrimination of yes and no belongs to the intellect. Bliss belongs to the Seer or Self. When‐ ever you speak be aware of your speech, with respect to whom you are speaking. When you comment something about society you are identified with society, when you say you have a pleasant experience you are identified with body, when you say I am happy you are identified with the mind, when you say this is right, this is wrong. When you say I am, you are blissful. Always remember where you are at a given point of time, what is your address. So again and again going back to your own nature by becoming aware of your speech, actions remembering your

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own self, getting established in your own self is called tadā drastuh svarūpe‐'vasthānam. Again and again you fall back from your nature by wrongly identifying with mental and physical objects. Going back to your self is called tadā drastuh svarūpe‐'vasthānam. The witness consciousness is called your true nature or Sakshi. Read the book – Miracle of Witness Consciousness. Again and again you have to remember you are the Witness and come back to Self. Use language to go back to Self.

Significance of Karthika Masa Question : What is the significance of Karthika Masa.

His (god) is the timeless form. Never born, selfcreating. He is attained by the guru's grace.

Coming after Deepavali Celebration, Karthik Masa reinforces the message of Deepavali. While Deepavali carries the message of enlightenment and liberation, Karthik Masa strengthens our resolve for working towards enlight‐ enment and liberation. Karthik masa is a time of prayer for Lord Shiva, Lord Vishnu and Karthikeyan. About Karthikeyan There is story of Birth of Karthikeyan. There was asura called Tarakasura who had boon from Brahmaji ‐ only child born from Shiva and Parvati can kill him. Shiva was in deep meditation in no mood to marry. Paravathi daughter of Parvata raja was doing penance to marry Shivji. Devatas arrange marriage by disturbing meditation of Shiva through Rati and Manmatha. Shivji marries Parvathi after Manmatha is burnt by opening third eye. Millions of years pass. The child is not born. Agni out of curiosity visits Kailas in the form of bird. Semen of Shiva falls on Agni who drops it in river. The child is born in river. He is taken care by six mothers ‐Karthika stars. Spiritual significance of the story Six faced Lord Muruga is the Adhidevata for six chakras in the body. Agni is Adhidevata for the Manipura Chakra. Varuna ‐ is the adhidevata for the swadhistana chakra (water element).Karthika devatas are the bright stars rep‐ resenting the wisdom. Peacock the vehicle of Murugan represents the vehicle of thousands of eyes. The sharp‐ ness Viveka required in conquering the forces of darkness ‐ negative qualities in us. His Vel represents the Spinal cord. Six faces of Lord Muruga energize the Six Chakras. The birth of the Karhikeyan heralds the upward move‐ ment of Kundalini energy in the Sadhak. Tarakasura ‐ undefeatable demon is the ego which has survived millions of life times. The marriage of Shiva and Shakti in Sahasrar heralds the march of Divine Army lead by Lord Muru‐ ga. Story of Lord Ganesha and Lord Muruga One day, Naradji gifts a mango to Shiva and Parvati. He says the fruit is fruit of wisdom. Whoever eats it, will be‐ come the wisest. But the conditions fruit should not be cut. Muruga and Ganeshji playing nearby start claiming the fruit. Mother Parvathi tells them ‐"whoever completes the Pradakshina of Universe in shortest time will get the fruit". Before she completes her words, Lord Muruga is on his way with his vehicle peacock at lightning speed. Ganeshji slowly gets on to his vehicle and completes Pradakshina of Shiva and Parvathi. Ganeshji wins the fruit of wisdom. Spiritual Meaning of the Story There are two paths for Self realization. Realization of oneness of Shiva and Shakti ‐ Non duality. These two paths are told by Shri Krishna in Bhagavad‐Gita 3.3 speaks of two paths ‐ Path of Jnana and Path of Action. Jnana Marga represented by Shri Ganeshji leads to enlightenment ‐ oneness of Shiva and Shakti very quickly but you

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need the qualities of Shri Ganeshji. You need to master your mind represented by the mouse ‐ vehicle of Shri Ganeshji. But for most of us the path represented by Muruga is very suitable. We are fast movers. Jetsetters. We are action oriented. Kartha ‐ represents action. Path of Action‐Karma yoga is represented by Lord Muruga. We need to follow the path of action involving ‐ Seva (Service), Devotion ( Bhakti), Raja yoga to purify ourselves and defeat armies of Asura ( demonic qualities in us ). Divine Qualities - Forces of Light (Devas) Srimad Bhagavadgita Chapter no 16 lists the divine qualities ‐ Starting with Abhayam, satva samshuddhi. Right way of paying respect to Lord Karthikeyan will be to study chapter 16 of Bhagavadgita and develop at least some of the qualities in us so that forces of darkness ‐ asuric nature in us is defeated. Let us pray to Shri Karthikeyan for bestowing us the Divine qualities. Celebration of Karthik festival To reinforce our commitment to enlightenment and liberation, Karthikmasa is celebrated with lighting of lamps. But Karthika masa is call for action. Action orientedness. Karma marga for liberation.

The real power lies in his hands -- who creates and keeps on watching. Nanak says, no one is high and no one is low before him.

Lord Karthikeyan Karthikeyan is the Senadhipathi ‐ Commander in Chief of armies of Devas. Devas represent light. Devas are the forces of light of consciousness. All positive qualities or Divine qualities Karthik Somavar Vratha The couples who want to observe Somavara vrata wake up early from bed and perform spiritual or ceremonial bath. And they start praying the divine couple Parvati Parameshwara (Uma Maheshwara). The Lord is anointed with Panchamritham (the sanctified mixture of milk, ghee, curd, honey and ocimum leaves) and other sacred substances. Devotees offer Vibhuthi (Bhasma) and Bilva Patra (Bilva leaves) which are favorites of Lord Shiva. Devotees offer naivedya (food offerings) to the Lord and they perform food charity to their fellow devotees and to the poor. One who observes Samovar vrata would enjoy every pleasure in the world and after death that per‐ son would reach Kailasa (Salvation or Moksha or Shiva lok). ‐ By Prabhuji

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Final Talks of Annamalai Swami The pure awareness, which is shining as the inward illumination “I”, is His gracious feet. The contact with these [inner holy feet] alone can give you true redemption. Joining the eye of reflected consciousness [chidabhasa], which is your sense of individuality, to these holy feet, which are the real consciousness, is the union of the feet and the head which is the real significance of the word asi [the verb in tat tvam asi, “that thou art”] .*

Were you to live through four ages, or even ten times more, were

As these inner holy feet can be held naturally and unceasingly, hereafter, with an inward‐turned mind, cling to that inner awareness which is your own real nature. This alone is the proper way for the removal of bondage and the attaining of the supreme truth The benefit of performing namaskaram [prostrating] to the Guru is only the removal of the ego. That is not at‐ tained except by total surrender. Within the Heart of each devotee the gracious Guru is giving darshan in form of consciousness. To surrender is to offer fully, in silence, the subsided ego, which is a name‐and‐form thought, to the aham sphurana [the effulgence of the “I” ], the real holy feet of the gracious Guru.

you known on all nine continents, and were

Since this is so, Self‐realization cannot be attained by bowing of the body, but only by a bowing of the ego.

to gain universal following, were you to earn

Praying and Crying to God as Meditation

fame and praise from all of mankind, if you have not his grace, nothing will save you.

Devotee: "Amma, I know only a little about spirituality. I have faith in Mother and I want to lead a devoted and dedicated life. Could you please tell me something about becoming more spiritual?" Amma gave him this answer: "Son, first of all, you should give up this idea about becoming more spiritual. Just try to pray sincerely to God and meditate on Him. Don't think about becoming more spiritual. That very thought can sometimes be a hindrance. "Cry and pray to God. Sing His glories. Don't overstrain yourself to try to sit in lotus posture or hold your breath to meditate on His form. Meditation is remembrance of God, constant and loving remembrance. Consider Him as your beloved or just consider yourself as His child. Or consider Him as your father or mother. Simply try to think of Him just as we think of our father or mother or beloved. How does a lover remember his beloved? Certainly not by sitting in lotus posture. The remembrance simply happens in him while he is lying down, waking or sitting on the banks of a river, or it may happen while he is at work. It does not matter where he is or what he is doing. Likewise, remember your beloved deity whenever you can, no matter where you are or what you are doing. "Contemplate Him as your creator, protector and the final abode to where you will return. Try to feel Him with your heart, try to feel His presence, grace compassion and love. Open your heart and pray to Him, "O Lord, my creator, protector, and final resting place, guide me to your light and love. Fill my heart with your presence. I've been told that I am your child, but I am totally ignorant of my existence in you. My most beloved Lord, I do not know how to worship you, or how to please you or meditate on your form. I have not studied the scriptures, I

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know not how to glorify you. O Compassionate one, show me the right path so that I can return to my real abode which is nothing but you." "Children, pray and shed tears as you think of Him. That is the greatest sadha‐ na. No other sadhana will give you the bliss of divine love as effectively as sincere prayer. You don't have to un‐ dergo any academic training to love God. You don't have to be a scholar or a philosopher to worship Him or to call out to Him. Just call out, but let the call come from your heart. Just as a child cries out for food or to be fon‐ dled or cuddled by his mother, call out to Him with the same intensity and innocence. Cry and pray to Him. He must reveal Himself. He cannot sit silent and unmoved when some body calls Him like that. "Children, taking this story as an inspiration, try to pray until your heart melts and flows down as tears. It is said that the water of the Ganges purifies whoever takes a dip in it. The tears which fill the eyes while one is remem‐ bering God have tremendous power to purify one's mind. These tears are more powerful than meditation. Such tears are verily the Ganges".

He makes the worthless wor-

Patanjali Yoga Sutra - Talk 1

thy, and showers the gifted with more gifts. None but god can bestow such excellence.

What is Yoga? There are so many definitions of yoga, Bhagavad Gita gives a good definition of yoga, 'yogah karmasu kaushalam' (Shloka 2.50), which means ‘skillfulness in action’ is yoga. A karma yogi performs action in a very skill‐ ful way. What does this mean? Does it mean that someone would become an expert at doing action, or someone would become very proficient? No, it doesn't imply any of these. What is actually means is that the performance of any action does not leave any print in consciousness. Let us take the example of a Jackfruit, it’s not easy to cut open a Jackfruit, it is very sticky, you cannot cut open a Jack‐ fruit unless you apply oil onto your hands. Similarly, in life, when you perform an action, without the attitude of a karma yogi the action will bind you. Now, let us understand the attitude of a karma yogi, that is karma yoga, 'yogah karmasu kausalam', that is the dexterity in action. How does a Karma Yogi perform action? Just as you would apply oil onto your hands before trying to cut open a Jackfruit, a Karma Yogi wears an attitude of detachment before performing an action. The Karma yogi is not affected either by good result or bad result; he is focused on performing the action in the best possible way. He is completed detached from the results and the fruits of the action. What happens if one is attached to the results of action? Results of action can either be Good or Bad. When someone is attached to the results of the action, the good result or bad result will leave behind good impressions or negative impressions in the consciousness. Good im‐ pressions will compel you to do the same actions again and again, negative results will make you avoid those actions. Both good and bad results leave impressions in your consciousness, these impressions will compel you to do further actions and those actions will lead to continuous actions. This becomes a chain or a cycle and every action of yours will bring good or bad results, and the consciousness gets filled with the all kinds of impressions according to the results obtained. And in one life time we create enough karmic impressions that in turn create several life times of suffering due to birth and death!

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So how do you perform an action without leaving impression in your consciousness? Our consciousness should not be polluted with good results and bad results, that is the way of a karma yogi, and this is achieved only through detachment. For example, there is a very good surgeon, he performs surgery on hundreds of patients successfully, he can be perfect in surgery, but when the same surgeon has to operate on his own mother or wife he will not be able to perform the surgery perfectly, why? Because, he is attached to his mother and he is attached to the results of the surgery.

The word is the Guru, The Guru is the Word, For all nectar is enshrined in the world Blessed is the word which reveal the Lord's name But more is the one who knows by the Guru's grace.

Only when you are completely detached from the results of the action, will your actions be perfect. Your actions will be very good, your actions will be focused and the action or its results will not leave any impressions in your consciousness, and your mind will be completely free of attractions and repulsions (conditionings of the past, or karmic impressions). Such a free and pure mind is ever tranquil and it can attain the highest possible truth. There are many examples of karma yogis in ancient scriptures. The great epic Mahabharata gives lot of examples of such beings. One of them was a Rishi called Koushika, who did lot of penance, and because of his penance he got lot of Siddhis, mental powers. One day when he was sitting under a tree, a crow dropped its excreta on its head, Koushika in his anger just looked at the crow, by his very gaze the crow was burnt to ashes. He then goes to a house begging for food, this was the practice for the monks, begging food from various houses. There was a delay in the lady of the house coming out of the house to give him food, Koushika gets angry and he looks at the women, the women smiles and says, 'why are you looking at me like this, I am not a crow to be burned by your angry eyes!', Koushika was very surprised, he wondered how could a house wife know what he did, how could she acquire such Siddhis, that take lot of penance. When he enquires about this the lady says ‘I perform my du‐ ties in the true attitude of karma yoga, completely detached. I take care of my husband, my child, and my family with the sense of detachment’. Koushika asks her ‘Why do you perform actions at all?’ The lady replies ‘It is per‐ formed as a service to the lord, as an offering to the universal consciousness, the purpose of performing such an action is upliftment of our consciousness and realization of truth in our life. When you perform an action the results come from the universe, the results can be bad or good, accepting both as a gift from the universe, a gift based on the laws of karma, a gift based on the karmic impressions, when we accept that as a gift from the lord we will not be disturbed by good or bad results, our focus will remain on actions and we will continue to perform the actions and in this process the mind gets purified, consciousness gets purified’. This is the message which a household woman gave to Koushika, who had performed years of penance. A house‐ hold woman who is doing her duty with an attitude of detachment, with the attitude of a karma yogi, as a service to the lord, not only this but she directs him to a butcher who sells meat for a living, who is realized, and is doing his actions with detachment , as a service to the lord. This is what is meant by yogah karamasu koushalam, the attitude of a karma yogi in performing an action. Let us summarize, what is the attitude of a karma yogi in performing the actions? He performs the actions as a service to the lord or universal consciousness, this is karma yoga, thus performing actions as a service to the uni‐ versal consciousness our mind gets purified and the purified mind can realize the higher truths of life. The se‐ cond aspect of an attitude of karma yoga is that, when you perform actions, the results are either good or bad, when you accept the result, both good and bad as a gift from the lord or universe, as prasada, your mind will not deter. The gift comes from the universe based on the laws of karma, as you accept you are respecting the univer‐ sal law of karma, with this attitude when you perform any action, it becomes karma yoga, and in this process individual consciousness merges with universal consciousness ‐yoga!

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Basement Gita - The Cosmic Trip

Those who conquer their minds are beings of renunciation and detachment. They are beings of renunciation and detachment they are lovingly focuses on the True One, they realize and understand themselves.

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Vachanas & Message of Diwali

He who shows the real home in this body is the Guru. He makes the five sounded word reverberate in man.

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I am a sinner, I am a worthless sinner, I am a meek, but I am yours, Lord.

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The lord God, the giver of peace, has granted His Grace, I am rid of pain, sin and disease.

� Contributed by Atmajyothi Rekha

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Yogasana

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

• • • • • • • • •

Name: Supta pada angustasana Meaning: Foot‐to‐hand in lying down position Justification: In final posture hand touching feet Type: Supine Category: Culturative Stithi: Supine Vishranti: Shavasana Counts: 4 Complimentary: Self

STEP – 2 : Demonstration

Yoga Classes

• • • •

Atmajyothi Pra‐ sad is conduct‐ ing yoga classes through youtube. Please visit youtube.com/ yogajyothi

• • • • •

Silent Demonstration: Final posture as shown in figure Demonstration with counts, explanation and breathing: Come to Stithi (Supine) Ekam: Inhale and raise right leg 90 degrees to ground Dve: Exhale and hold right toe with hand Hold the posture for 1 minute with normal breathing Trini: Inhale and release hand, and bring hand down Chatvari: Exhale and slowly drop down the leg Come to shavasana and relax.

STEP – 3 : Benefits and Limitations

You can also contact him at sppillut‐ la@gmail.com

Specific Benefits: • Good for prostate gland • Improves digestion • Relieves backache, sciatica Specific Limitations: • Don't bend the knees • Don't raise head

•

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STEP – 4 : SUBTLE points Perform the asana on the other side as 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 komalmopu@gmail.com Spiritual Insights: You can contribute short articles on your spiritual experi‐ ence, your love for Saduguru (prose/poems), poetry, etc.

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

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

Next month, Dec’12 we are celebrating

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

Gita Jayanthi, Dattatreya Jayanthi, and Christmas. Please

contributions based

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.

on the above.

Come Online:

send your

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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 Gurukulam’s classes on Gita and Upanishads for chil‐ dren are broadcast on www.ustream.tv/channel/atmajyothi‐LADS

•

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

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

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