Inside this issue: Prabhuji Speaks
3
Transformation Story
5
Panchadasi
8
Sanatana Dharma
10
Swetaswara Upanishad Bhavahdare
12
Soundarya Lahari
17
Sri Lalitha Sahasranama
18
Yogadha Adhbhutagalu
20
Seva or Service
21
Uncertainty and Predictability
21
Zen Koans
22
Divya Jyothi I S S U E
2 3
N O V
2 0 1 3
From the editors desk Hari Om,
Everything is a thought 23 Guru Gita
23
Yogasana
33
Wishing all Atmajyothis a very happy Diwali. Let us celebrate the onset of wisdom in our lives by vanquishing the demon of the ego created out of ignorance of our real nature. Let the festival of lights bring awareness of the light of Self and make us conscious of all our thoughts and actions. This month we have featured quotes from the Ribhu Gita. It is one of those no nonsense scriptures that tell us again and again to abide in the all blissful Self. On the activities front, the first session of Metamorphosis was successfully conducted on Oct 27th. Kudos to all who made this event a success. Also please be informed that Sadguru Prabhuji’s book Miracle of Witness Consciousness is now available as an eBook for free download from the Smashwords website. More details are given later. Happy reading, - In Guruseva
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Prabhuji Speaks Forces of Light and Darkness Mythologies are full of stories of the perpetual fight between the demons and divine forces. Demons are called asuras and divine beings are called devatas. Devata word comes from the root ‘div’ means light. Devatas represent the forces of light. In physics we learn about two types of forces – centripetal and centrifugal. The centripetal and centrifugal forces are shown in the following diagram. In this diagram a man is swinging a ball tied to rope. Two forces operate here – force which moves the ball away from the person and the force which pulls ball towards the person. The ball remains in circular motion due to the two opposing forces.
These two types of forces also operate in our life. The forces which take us away from our center – “atma” or the Self and the forces which take us towards the center. The centripetal force of nature is called Devas and the opposing forces are called asuras. Our mind has a tendency move outwards in search of happiness. We seek happiness in material objects. We consider the matter as reality. In the process we forget our own true nature as pure awareness. We identify
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ourselves with body mind complex. Once we identify with the body mind complex, we start experiencing ourselves as finite beings forgetting our true nature as infinite consciousness-bliss. This tendency of mind to move away from the Self to non-self is due to the forces of darkness. This force of darkness which binds one to the physical objects is the real “satan” . Abide as That in which there is neither any defect nor good quality, neither pleasure nor pain, neither thought nor silence, neither misery nor austerities practiced for getting rid of misery, no “Iam-the-body” idea, no objects of perception whatso-
On the other hand, deep inside us there is always a feel for what is Truth, what is right and what is wrong. It is like a compass needle always pointing towards Northern hemisphere. Our actions are guided by conscience which keeps us on the path of right living in accordance to higher values of life – love, compassion, equality. This represents the force of Light. Forces which take us towards the center of our inner Self – devatas. There is always a constant tussle between forces of darkness and light. This is beautifully depicted through the mythological story of asuras and devatas churning the milky ocean. In the process of churning the milky ocean, initially poisonous substance called halahal is generated. Subsequently many precious gifts are produced finally leading to emergence of nectar – amrita. The process of churning of milky ocean is symbolic of the inner struggle which everyone goes through due to devatas and asuras in our consciousness. During the spiritual journey, initially one becomes fully aware of the negativities in oneself – represented by halahal. One develops several positive qualities and perhaps some special mental abilities – called siddhis represented by the gifts emerging out of milky ocean. Finally one attains the eternal life represented by amrita - the nectar. Eternal life is obtained when one realizes that he/she is birthless deathless spirit – pure consciousness – sat-chit-ananda.
ever.
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Transformation Story An Atmajyothi Current Age: 37years Gender: Female Date: 14 Nov 2013 Abide as That in which there
“From Self-destruction to Selfless Service”
are no Holy
Before meeting Sadguru Prabhuji: Emotional dependency and aversion towards responsibilities had got her into trouble repeatedly but she was unable to realize the cause, all she knew was that she was suffering and wanted to escape. Throughout her growing age her family was unstable and these lead her to feel insecure and inferior. She had no one to support her or guide her at home so she depended on friends. She says, “I easily bonded with friends, I had a huge friend circle and as a child whenever there was a problem at home I used to go away to them. After I completed my education and got a job I felt independent because I was not accountable to anyone and I knew that if any further problem would come up at home I could always walk away and some other place. I in fact felt very confident and independent with financial independence.”
Scriptures or sacred books, no one who thinks, no objection or answer to it, no theory to be established, no theory to be rejected, nothing other than one Self
Later, some problems began to arise in her family and she decided to get married and go away. There was never a strong, stable and supporting person in her life until then and she thought that marriage would solve that but she had trouble after marriage too. She says, “After marriage I no more felt confident and independent; all that good feeling was only as long as the going was good. Once things took an unfavorable turn I realized that I could neither handle external situations nor myself.” Her relationships with everyone around went bad with each passing year after marriage. Her health too began to deteriorate and she developed thyroid problems due to emotional stress. She began to depend on friends again. She says, “I began to escape from home and go to my friend’s house. My friend and her family used to be affectionate and supportive. I began to love her as my mother, her husband as my father and her daughters as my sisters. I gradually became completely dependent on my friend and her family both emotionally and otherwise. I used to practically live in their home. My life revolved around them. I had nothing of my own anymore. That was the extent of my dependence.” Her extreme dependence eventually caused problems in her friend’s family and that brought out the worst in her. She says, “Her family members did not like me taking so much of her time, they began to feel insecure. I could not lose my only support system, and I could not give up. My insecurity feeling ruined my relationships with them. That was it; my life went into a spin after that. All hell broke loose.” She lost her support; she lost her purpose and entered a self destructive mode. She says, “I did
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By constantly thinking of the undifferentiated Supreme Being and forgetting thereby all thoughts, including the thought of the Supreme Being, you will become the allcomprehensive Supreme Being
everything possible to rebuild this relationship. Nothing worked. My mind was agitated, didn’t know what to do, I did not want to fight with anyone anymore, did not want to think about them but didn’t know how; my mind was out of control. I finally found a better escape; I started taking some prescribed drugs. Being asleep for most of the day was the best solution at that time, in that way I could stay at home despite my problems with my family members and my mind would be silent. I would sleep for more than 15hrs a day and would spend the waking hours weeping with grief and guilt. I had left my children and my home completely to others. ‘Depression’ and ‘Self Destruction’ are the words to describe my condition back then. Everything inside me and around me was falling apart.” While all this was happening with her, her husband had come in touch with Sadguru Prabhuji and was attending his classes. Her husband had become more calm and peaceful after he began attending Sadguru Prabhuji’s classes and he wanted her to meet him but she would not. She says, “From my childhood I never believed in Gurus and Saints. In my opinion only mentally weak people who cannot handle their lives themselves who are irresolute and want others to decide for them go to Gurus. I felt that if someone goes to a Guru then the Guru would interfere in every aspect and literally remote control his disciples. I did not know much about Yoga and meditation but I hated it anyway. My husband used to praise him often and say that he was a noble man but I was not open to listen to anything that he said. I noticed that my husband had become calm and happier but I did not give credit to Sadguru Prabhuji for that. On the contrary I was worried that my husband would quit his job and become a monk under the influence of some Guru.” Meeting Sadguru Prabhuji in 2010: She was so adamant about not meeting any Guru that her husband and friends had to trick her into meeting Sadguru Prabhuji. That was required only for the first time for she began to admire his peaceful presence and used to look forward to meeting him after that. She says, “When I meet him the first time I did not look into his eyes, my husband and friends had told me that he is a noble man who does meditation and Yoga so I felt very guilty in his presence. The fact that I was taking pills, was not taking care of my children and I had become a bad person were making me feel guilty. When I spoke to him in person he seemed to understand my situation completely. He was able to understand my frustration and anger, my suffocation. Those made me feel somewhat more comfortable with him. I told him that he can only understand my problem but he can’t solve it and he said that he can help me become peaceful; he can help me come out of the mental hell. I later started interacting with Sadguru Prabhuji and my opinion about him began to change gradually. I began to realize that he is different from everyone else in my life, he was genuine and humble. I felt like I have got a new support now.” She then joined the 9months class and attended it regularly. She says, “The first class was amazing, he said how everything in the mind is borrowed from the society. It made me think, and I realized that what he said was true. On the first day I was barely aware of who else was there, it was just me, my questions and Sadguru Prabhuji. At that time I felt that he was a modern spiritual scholar who answers all questions with logic and proof and can quote Newton and Albert Einstein. I thought he was a non commercial, honest, service oriented person who was
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bide as That, on realizing which to be oneself, there is nothing else to be known, everything becomes already known and every purpose accomplished
serving people by teaching. Later after a few classes when I began to understand about enlightenment and liberation I began to understand about who Sadguru Prabhuji is as well.” As the classes went on she got more clarity about many aspects of religion, customs, guilt, right and wrong. She says, “When I meet Sadguru Prabhuji I was at the rock bottom. His teachings brought clarity and I gradually regained confidence and my lost life. I was able to drop many fears, many memories of the past and felt free. I read ‘Drk Drishya Viveka’ and ‘Atma Bodha’ and they changed by perspective about objects and ability of sense organs. It was different. I also read ‘Miracle of Witness Consciousness’ written by Sadguru Prabhuji and that gave me better clarity. It explains about Shiva taking the form of Jiva and that set my mind free in many ways.” Under Sadguru Prabhuji’s guidance she began to involve in service activities and these activities gave purpose to her life. She says, “I visited an old age home frequently and on seeing the people there half the complaints in my life disappeared. I realized how I had made trivial problems big. They wanted affection and attention and for the first time in my life I gave love and affection to others instead of expecting it. Later I began to teach Bhagavad Gita at a government school. Interacting with the children made me energetic. I realized that there is a lot I can do to add value to their lives and that brought meaning to my life. I wanted to help them learn skills that will help them have a better life, I started to teach them English as well.” She interacted with all the other Atmajyothis after completing the nine months class and could learn a lot from them too. She says, “Interacting with the Atmajyothis helped me to get over my emotional dependence on my family and previous friends easily. I had a got a new family now which was focused on wisdom and service. I could notice that I was again becoming emotionally dependent and this time it was with Atmajyothis, but it was different I was aware unlike before and they were patient and nurturing. They knew that it would change, it was a learning phase and hence no one judged. Their patience and understanding gave me comfort and I was easily able to express and overcome my weaknesses naturally without any guilt or fear. Wisdom given by Sadguru Prabhuji had made me and all the Atmajyothis more aware. The fact that we are all more aware and are all focused towards service makes us as a group very supportive and strong.” The service activity which brought her most clarity and peace was transcribing and publishing Sadguru Prabhuji’s talks. She says, “When I started transcribing Sadguru Prabhuji’s talks I felt like I had found what I wanted to do for the rest of my life. I wanted to spread Sadguru Prabhuji’s teaching to as many people as possible. I understood that spending time and giving attention to people with emotional problems, providing secular education are all necessary, they have their own place but the highest is to provide spiritual education, to empower people by giving them clarity and wisdom. This is what can make their life really peaceful and meaningful. Everything else is superficial and temporary compared to this.”
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Abide as That which is absolute Truth, su-
November 2013, over 3years after meeting Sadguru Prabhuji: She is now the Publishing head of Atmajyothi Satsang which is committed to spreading the wisdom of Bhagavad Gita, Upanishads and other spiritual texts to the modern generation as a service to the society and an offering to Enlightened Masters. She says, “I am now trying to be of some use in the publication department. I sincerely want all the people who are in distress to gain clarity through Spiritual teachings and become peaceful. The publication is still a small plant as of today, I want to dedicate my life to making this grow and later hand it over to the next generation of students to carry it forward. This is my vision, this is my purpose, and this is my Sadhana and Seva. From the time I decided to dedicate my time and energy to this noble purpose every other thing has fallen in place. I got a new life a conscious life dedicated to service, I am reborn.”
preme Tranquility, eternal Being, absolutely attributeless, the Self, the absolutely undifferentiated Supreme Being and with the
Panchadasi - Tatva Viveka Parama Sadgurugalige Namanagalu…. Salutations to Pujaneya Prabhuji… ‘’O Sadgurudeva! Just as the baby is not aware of drinking milk in sleep, we are not aware of our true nature, baby is unaware because of innocence and we are unaware because of ignorance. With the grace of Sadgurudeva - Pure awareness, which is your true Nature, shines out. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
conviction that you are
तपः धान कृते त दोगाये वरा या |
That, be al-
वय पवनतेजो बभ ु व ु ो भत ू ा न ज रे || १८ ||
ways happy.
For the experience of Jiva, the tamoguna aspect of Prakriti creates, by the will of Ishwara, the five elements viz. space, air, fire, water and earth. ||18|| Tat bhogya: For the enjoyment of this Jiva who is prajna associated with ignorance avidya; from the prakriti which is predominantly of tamo guna; by the Lord’s will, the five elements namely the space, air, fire, water and the earth are created. The truth is Sat-Chit-Ananda. But Jiva does not realize it because of prathibandha of Vyamoha – obstacle of the delusion which is caused by ignorance – avidya or maya. Ignorance is the nature of three gunas. When these gunas are under the control of Chidananda Brahman though functioning through maya, it is Ishwara. When the Chidananda Brahman comes under the influence of maya and these three gunas are disturbed, it becomes Jiva. The pancha maha bhutas are created by Lord from the tamo guna aspect of prakriti for the bhoga of the Jiva. Lord also provides the instrument to experience. This instrument is the
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subtle bodies, which is protected by the case called annamaya kosha.
Abide as That in which there are neither thoughts nor a thinker, neither the arising nor the preservation nor the dissolution of the world, nothing whatsoever at any time
Here we can again reminisce the cause and effect principle that Gurudeva said earlier. The cause is the ignorance and the effect of the ignorance is the obstacle of delusion - prathibandha of Vyamoha. This Vyamoha is obstacle of delusion here. Moha, is confusion of thought, distraction of the mind. One who is with body & mind concept gets attached. They are attached with "I" ness. They are possessive about everything that they think is owned by them like money, power, people and other materialistic objects. This makes them cling to those objects. So, attachment means clinging to a person, thing etc. When the attachment starts, the fear of losing it agitates the mind. The first disturbance of the mind is desire for an object. The desire is the seed, which grows into tree with different branches like name, form, thing, and activities to which we cling. We cling to the objects physically, emotionally and intellectually. Attachment or Vyamoha means that you depend upon an object or being. If you lose that object, you feel as if a part of you is lost. You feel that you are not complete without that object. You cannot function without that. This is maha moha which is also called maha maya! Arjuna was so confused because of his attachment towards his relatives that he could not fight in the battlefield. Arjuna surrendered himself to Sri Krishna. Arjuna was the means to impart the knowledge of wisdom to millions of millions of human beings by Sri Krishna. This is 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. This does not mean that you have to disassociate from the objects, being or activities. 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. Every interaction with the world we start with 'I am’. When we ask somebody, ‘Who are you?’ or ‘What are you doing’ they reply back starting with 'I am'. We identify ourselves with the material existence and start saying ' I am so and so’ telling them our name and position. We identify with the names given by our parents and after marriage, women add their husband’s name and extend their identity by extending their name. In old age, we say we are somebody’s parents. In childhood, we are children of our parents, at young age we are wife/husband of somebody, in old age we are parents of somebody. What are we without them? Without parents we are not children, without husband/wife we are not wife/husband, and without children we are not parents. Than who are we? On the other hand, who am ‘I’? This is the ignorance and the effect of this ignorance is the attachment – obstacle of delusion – Vyamoha. Jiva - Body, Mind and intellect are the characteristics of 'I'. When we identify with the body, mind & intellect, the conditions apply (limitations). This is presence of 'I' (ego). This is Jiva. For Ishwara there is neither characteristic nor condition, nor association with body, mind & intellect. i.e., the absence of these qualities or without separateness is Ishwara-Brahman. The presence of
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these qualities is 'I' ness, which is the cause of ignorance and the cause of ignorance, is the attachment. This is the only difference between Individual - Jiva and Universal - Ishwara. Even after Atma Jnana all the conditions & limitations for 'I' will continue to exist but with the awareness of "SELF".
Abide as That in which,
For the enjoyment of Jiva, Lord created five gross elements space, air, fire, water and earth. The instrument to experience these, Lord provided subtle bodies like ears, skin, eyes, tongue and nose. To protect these subtle bodies Lord created a case called Annamaya kosha. The nature of the subtle bodies will be seen in the next shloka.
when the mind Shirasa Namisuva, Tamma Pada sevaki
is absorbed in It, one remains without a second, nothing other than oneself is seen to
Sanatana Dharma
exist and incomparable
Paramananda
bliss is experi-
Parama Sadgurugalige Namanagalu.... Salutations to Pujaneya Prabhuji…
enced
O Sadgurudeva! Guru Bhakti is not a mere idea, it is an expression. The expression of Guru Bhakti is in the endless acceptance and dedication; and our attitude towards Guru must be - 'at your service My Lord' ceaseless and unending. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’ ‘From bliss all beings have come, by bliss they all live, and unto bliss they all return.’ - Taittiriya Upanishad Sanatana Dharma is the source of Bliss. Sanatana Dharma is the eternal knowledge. The knowledge of Truth; the knowledge of your Natural State – Bliss. As Gurudeva says, all knowledge obtained by the mind acquired from external world during waking state is needed for survival. Dream state is characterized by knowledge when mind is not in contact with external world. Deep sleep is a state of unawareness of both the internal and external world. One who has assimilated all the three states of Consciousness in the Super Conscious state is the Courageous One.
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Abide as That which is truly the Supreme Absolute Reali-
Waking, dreaming and deep sleep are normal states of consciousness. These are called jagrat, swapn and sushupti respectively. All these states arise and merge back into super conscious awareness called Turiya. Super consciousness is not a different state at all, but the background for all these states. The relationship between super conscious state and the other three states is like the relationship between ocean and the waves or sky and the clouds. Waves rise and fall in the ocean but ocean is ever unchanging. Waves have the same quality as that of the ocean. Similarly, clouds appear and disappear in the sky. But sky itself never undergoes changes. The states of waking, dreaming and deep sleep are very different. It appears as though the person who is in waking is different from the one who is going through dreaming or deep sleep. But because of the substratum of super conscious state, in spite of the different experiences in different states of consciousness, the experiencer appears to remain same.
ty, the Supreme Formless God, the absolutely pure Being, the Supreme State, Absolute Consciousness, the Supreme Truth
Super consciousness is not another state like waking, dreaming and deep sleep. It is called Turiya which means beyond three states of waking, dreaming and deep sleep. It is a background for all the three states of consciousness being in state of awareness and total bliss. Turiyatita is a state in which one transcends the state of turiya. In Turiyatita state, the state of waking, dreaming, dreamless sleep and even turiya is realized as nothing but the expressions of pure consciousness. This is a state of non-duality. One who has this realization experiences supreme bliss. He sees every manifest and unmanifest thing in the universe as glory of his own Self. Path of Self Realization is path of joy. As one starts exploring his inner consciousness he gets filled with wonder. As the intuition develops, leading him closer and closer to the nature of Self he starts acquiring the latent power, loosening up the bondages caused by Maya. As he starts coming out of the bondages, he gets filled with bliss. Bliss is the Natural state which has to be realized; recognized. This is the Eternal knowledge and Sanatana Dharma is the source of this knowledge. Shirasa Namisuva, Gurudeva Pada sevaki
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Swetaswara Upanishad Bhavadhare अि%नय&ा'भम)यते वायय * ा+ध,-यते ु & Abide as That in which there are no concepts or anything else whatsoever, the ego ceases to exist, all desires disappear, the mind becomes extinct and all confusions come to an end
सोमो य&ा त/र0यते त& संजायते मनः || 6 || Where there is fire getting generated, where wind is getting blocked, where the heavenly liquor called ‘soma’ is drunk, there the mind attains the fullness. This is the meaning of this Shloka. Now if you take the literal meaning of this shloka, people will find it meaningless. And that is what many of the foreigners had done. They did a literal translation of the Vedas and Veda mantras. So, some of the foreigners, who translated the Veda mantras, said that in the earlier days there was no fire and because there was no fire, man discovered fire and then they started worshipping the fire. This is a total meaningless interpretation of the fire and the Veda mantras. In this Shloka, it is said that fire is getting generated. In earlier days there were no match boxes, they used to generate fire by rubbing two wooden sticks. Secondly, it is said in the Shloka that where the wind is getting blocked. Now, how can the wind be stopped or blocked? So, please understand that all these are not the literal meanings, there is a different deeper level of meaning. When two wooden sticks are rubbed, you get fire. This fire actually means ‘aarani’. Aarani is something which is used for preparing the homa. So, this aarani or the fire making process is done for a symbolic meaning. The Master and the student, the Guru and the Sishya are the two wooden sticks and when the Realized Master is teaching the student, the Realized Master is the upper stick and the student is the lower stick and the rubbing happens. Fire will be generated internally; it is not a physical fire. The fire of intellect, the fire of wisdom, the fire of intent is generated in the student. And this insight is what opens up the Self Realization. This fire of teaching, this rubbing represents the Master to the student teaching, the student wrong understanding about the life, wrong beliefs of life are questioned by the Master. In this questioning there is a burning which happens and the fire is generated. So, this dialogue between the student and the master is called Upanishad. Upanishad means ‘uplifting thought process’. Our thought process can be downward moving, stagnant or uplifting. So what is downward moving thought process? Thoughts like, “Why am I suffering? Why is my life like this? Before marriage I was suffering and after marriage I was suffering, life is a suffering, etc.”. So this is downward going thought process. They are depressing thoughts. ‘Whys should this happen to me, why only me?’ These thoughts will not take you upward in life. There are some stagnant thought processes like, “Whatever I do, nothing changes in my life. Whatever is happening, we cannot do anything about it. There is corruption everywhere, so what?” It is accepting the status quo. Then there is upward moving thought processes like “Yes I have the ability to change myself. I have the ability to change something which is not right.” Such thoughts will give you courage to operate in life, courage to succeed and attempt in life. Not that by attempting a person will become successful, sometimes by attempting a person may fail also. But in the process of at-
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Abide as That which leads to the complete cessation of misery when the mind is absorbed in It, and the extinction of all ideas of “I”, “you” and “another,” and the disappearance of all differences
tempting he has learnt someth9ing. He is not stagnant. So, there are downward moving, stagnant and upward moving thought processes. And beyond these, there is an uplifting thought process. Upanishad is an uplifting thought process. So upward moving is that you can be successful in life. Uplifting is transformation in life. An Upanishad thought process awakens the divinity in you, awakens the God in you. You realize the God in you. There is nothing more uplifting than the thought process of Upanishads. No scripture in the world can be compared in magnitude the sheer beauty what Upanishad can give. The Upanishads are uplifting thought processes. This Upanishad is given with the example of making the fire. The Master has to rub the student. The Master has to rub the dirt in the Student’s Consciousness. Master has to rub the dirt in the intellect of the mind of the student. The thought process has to be kindled, the intellect should be stimulated, the thinking has to be awakened towards the divinity in you. That’s why the Rishi says, where the fire is generated. Where the wind is stopped, how can the wind be stopped? There is no way that the wind can be stopped. The nature of the wind is to move constantly. Wind can be stopped through pranayama, breathing practices. So various types of yogic techniques for breathing practice helps you to stop the mind momentarily and when the mind stops momentarily you experience the bliss of the Self. That is not permanent of course, it is momentary, but it is pure bliss. When the fire is kindled, the fire of wisdom is kindled by the dialogue between the Master and student, by the teachings of the Master the wisdom awakens. So, when the wind stops, which means when the pranayama, the mastery over the breath stops the mind, then you awaken to your divinity. And third is सोमो य&ा त/र0यते... Somaha means soma rasa. Actually it is said in the Upanishad that Soma is a plant. They used to crush that soma and extract the liquid and that liquid is given as an offering o the yagna and then they used to drink. It is called soma rasa. And soma rasa is supposed to be intoxicant, equivalent to the alcohol. So in Veda mantras, there are many mantras which are dedicated to the Soma. Those who do not understand the Veda mantras think that even during the Vedic period, people used to consume some intoxicants like alcohol. People can understand that there are so many mantras in Vedas where liquor is extolled. So they could not understand the soma rasa concept. In Vedic mantras you have to understand that everything that is an internal happening in you is explained through external symbols. Agni is the external symbol, but it’s internal representation is will power. Soma rasa is an intoxicant outside, but internally it is the mind getting purified and merging with the Self Realization. When the mind merges with the inner Consciousness, the Self, you experience the extreme state of Bliss and that is explained as soma rasa. So, the Rishi has given three examples. The first example is the fire generated. The fire is generated through the teaching by the Master to the student. Second example is the Pranayama. Student is doing the breathing practices and third example is the soma rasa. When the mind has become silent through the meditation, mind merges with the higher Consciousness. So what else you have to give? There is an external example. The jnana as to come, the pranayama has to happen dhyana has to be …. This is the way of Self Realization.
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р│Ж р│Х р▓╛р▓╢ р▓др▓░ р▓Йр▓к р▓╖ р▓╛р▓╡ р▓╛ р│Ж... рдЕрд┐%рдирдп&рд╛'рднрдо)рдпрддреЗ рд╡рд╛рдпрдп * рд╛+рдз,-рдпрддреЗ реБ & рд╕реЛрдореЛ рдп&рд╛ рдд/рд░0рдпрддреЗ рдд& рд╕рдВрдЬрд╛рдпрддреЗ рдордирдГ || 6 || р▓Е р▓пр│Б р▓О р▓Йр▓д р▓Жр▓Чр│Бр▓д "р│Жр▓пр│В, р▓О %р▓╛&р▓пр│Б р▓м(р▓Вр▓з+р▓╛ "р│Ж,р│Х, р▓О р▓╕ р▓Ч(р▓ж р▓ор▓ж01р▓╛р▓и р▓Ор▓Вр▓жр│Б
Attaining pu-
р▓Х р│Жр▓пр▓▓ р▓бр│Бр▓╡ тАШ7р│Жр│Вр│Хр▓ор▓░р▓╕р▓╡р▓ир│Б тАЩ р▓Хр│Б9р▓пр│Бр▓╡ р│Жр│Вр│Х, р▓Е р▓ор▓ир▓╕р│Б: р▓╕р▓Вр▓к;р▓г( р│Жр▓пр▓ир│Б =р│Жр│Вр▓Вр▓жр│Бр▓д "р│Ж. р▓Зр▓жр│Б р▓И р│Ж@ р│Хр▓Хр▓ж
rity of mind by
р▓Ер▓е(.
constantly
р▓И р│Ж@ р│Хр▓Хр▓ж +р▓╛Bр▓╛0р▓е( р▓Ер▓е(р▓╡р▓ир│Б р│Ж%р│Жр▓жр│БCр│Жр│Вр▓Вр▓б р│Ж, р▓Ьр▓иE%р│Ж р▓Зр▓жр│Б р▓Ер▓е(Fр│Хр▓и р▓О р▓╕р│Бр▓д "р│Ж. Cр│Жр▓▓р▓╡G H"р│Жр│ХIр│Хр▓пр▓░р│Б
thinking that
Jр▓╛9р▓жр│БK р▓Зр▓жLр│Ж р│Х. +р│Жр│Хр▓ж р▓ор▓др│Б +р│Жр│Хр▓жр▓ор▓Вр▓дMр▓ж р▓Ер▓е(р▓╡р▓ир│Б р▓кр▓жр▓Ч&%р│Ж р▓Ер▓ир│Бр▓Чр│Бр▓г+р▓╛ р▓╛Nр▓╛р▓Вр▓дEOр▓жр▓░р│Б. =р▓╛%р▓╛ ,
everything
Cр│Жр▓▓р▓╡G H"р│Жр│ХIр│Хр▓пр▓░р│Б +р│Жр│Хр▓ж р▓ор▓др│Б +р│Жр│Хр▓жр▓ор▓Вр▓дMр▓╡р▓ир│Б р▓╛Nр▓╛р▓Вр▓др▓░ Jр▓╛9р▓жр▓╡р▓░р│Б р▓к;р▓╡(р▓ж р▓Е р▓пр│Б р▓Зр▓░ р▓▓ +р│Жр▓Вр▓жр│Б,
that is known
р▓Е р▓пр│Б р▓Зр▓▓ Pр▓░р│Бр▓╡ Cр▓╛р▓░р▓г р▓Е р▓пр▓ир│Б р▓Хр▓Вр▓бр│БF9р▓ж р▓ир▓Вр▓др▓░ р▓Е р▓пр▓ир│Б р▓к;Qр▓╕р▓▓р│Б 1р▓╛Mр▓░р▓ВROр▓жр▓░р│Б р▓Ор▓Вр▓жр│Б =р│Жр│Х&р▓жр▓░р│Б.
is the Supreme
р▓Зр▓жр│Б р▓Е р▓ор▓др│Б +р│Жр│Хр▓ж р▓ор▓Вр▓дMр▓Чр▓│ р▓м%р│ЖT H"р│Жр│ХIр│Хр▓пр▓░р│Б р│Х9р▓░р│Бр▓╡ р▓Ер▓е(Fр│Хр▓и +р▓╛0Uр▓╛0р▓и.
Being and that
р▓И р│Ж@ р│Хр▓Хр▓ж р▓Е р▓пр│Б р▓Йр▓д р▓Жр▓Чр│Бр▓д "р│Ж р▓Ор▓Вр▓жр│Б =р│Жр│Х&"р│Ж. Fр▓ВPр▓и Pр▓ир▓Чр▓│ Vр│Жр▓ВWXр▓ЯZр▓г р▓Зр▓░ р▓▓ . р▓Ьр▓ир▓░р│Б р▓Ор▓░р▓бр│Б
Supreme Being
р▓Х[Z%р│Жр▓Чр▓│р▓ир│Б р▓Тр▓Вр▓жр▓░ ]р│Жр│В р│Ж р▓Тр▓Вр▓жр│Б р▓Йр▓Ьр│Б^р▓╡Gр▓жEр▓Вр▓ж р▓Е р▓пр▓ир│Б р▓Йр▓д Jр▓╛р▓бр│Б р▓жKр▓░р│Б. р▓Ор▓░р▓бLр│Жр▓п"р▓╛ р▓И р│Ж@ р│Хр▓Хр▓ж
is oneself, and
р▓О %р▓╛&р▓пр│Б р▓м(р▓Вр▓з+р▓╛ "р│Жр▓пр│В р▓Е р▓Ор▓Вр▓жр│Б =р│Жр│Х&"р│Ж. р▓Ир▓Ч, %р▓╛&р▓пр▓ир│Б р▓д_р│Жр▓пр▓▓р│Б р▓Ер▓ер▓╡ р▓м(р▓В`р▓╕р▓▓р│Б =р│Жр│Х%р│Ж
thereafter
7р▓╛р▓з0? =р▓╛%р▓╛ , р▓Ер▓е(Jр▓╛9Cр│Жр│В&b р▓З"р│Жр▓▓ р▓╡; р▓мEр│Х р▓кр▓жр▓Чр▓│ р▓Ер▓е(р▓╡р▓ир│Б &р▓╕р│Бр▓╡GPр▓▓ , р▓Жр▓│+р▓╛р▓ж Vр│Жр│Х р│Ж р▓Ер▓е(р▓╡р▓ир│Б ,
abiding in the
р▓╕р▓д0 р│Жр▓пр▓ир│Б &р▓╕р│Бр▓д "р│Ж. р▓Ор▓░р▓бр│Б р▓Х[Z%р│Жр▓Чр▓│р▓и р▓ЙQ^р▓ж р│Ж р│Хр▓╡G р▓Е р▓пр▓ир│Б р▓к_р│Жр▓пр│Б р│ХE. р▓Е р▓Ор▓Вр▓ж р│Ж тАШр▓Жр▓░cтАЩ.
state of com-
р▓Жр▓░cр▓пр▓ир│Б р▓пdр▓╡р▓ир│Б р▓╕р▓Ьр│Б^%р│Жр│В&р▓╕р│Бр▓╡Gр▓жCр│Жe р▓Йр▓к,р│Х р▓╕р│Б р▓╛ р│Ж. р▓Е р▓пр▓ир│Б р▓Йр▓д Jр▓╛р▓бр│Бр▓╡ р▓ХMр▓ор▓╡р▓ир│Б
plete identity
7р▓╛р▓ВCр│Жр│Х р▓Х р▓Ер▓е(р▓╡р▓ир│Б &р▓╕р▓▓р│Б Jр▓╛р▓бр│Б р▓╛ р│Ж.
with the Abso-
р▓Чр│Бр▓░р│Б р▓ор▓др│Б Iр▓╖0 р▓Ор▓░р▓бр│Б р▓Х[Z%р│Жр▓Чр▓│р▓В р│Ж, fр▓╛ р▓пр│Б Iр▓╖0 %р│Ж Vр│Жр│Вр│Х`р▓╕р│Б р▓░р│Б+р▓╛р▓Ч, fр▓╛ р▓пр│Б gр│Х р▓и р▓Х[Z%р│Жhр▓╛р▓ж р│Ж
lute Reality,
Iр▓╖0р▓ир│Б Cр│Жр▓│ р▓и р▓Х[Z%р│Ж Jр▓╛р▓др│Б р▓Йр▓Ьр│Б^HCр│Ж р▓╕р▓Вр▓нHр▓╕р│Бр▓д "р│Ж. р▓Е р▓пр│Б р▓Жр▓Вр▓дEр▓Х+р▓╛ р▓Йр▓д hр▓╛р▓Чр│Бр▓д "р│Ж; р│М р▓Х+р▓╛
liberation can
р▓Ер▓▓ . р▓мр│БPl р▓╢W р▓п р▓Е ; fр▓╛р▓ир▓ж р▓Е ; р▓Ер▓Вр▓др▓жр│Г(nZр▓п р▓Е Iр▓╖0р▓и р▓Йр▓д hр▓╛р▓Чр│Бр▓д "р│Ж. р▓И р▓Ер▓Вр▓др▓жр│Г(nZoр▓Вр▓ж
be attained
р▓Жр▓дpfр▓╛р▓ир▓ж Vр▓╛ р▓▓р│Б р│Ж р│Жр▓пр│Бр▓д "р│Ж. р▓И р▓Е р▓п Vр│Жр│Вр│Хр▓зLр│Ж; р▓И р▓Йр▓Ьр│Б^HCр│Ж р▓Чр│Бр▓░р│Бр▓Чр▓│q Iр▓╖0 %р│Ж Vр│Жр│Вр│Х`р▓╕р│Бр▓╡Gр▓жр▓ир│Б
here and now.
р▓кM `р▓╕р│Бр▓д "р│Ж; Iр▓╖0р▓ир│Б Qр│Хр▓╡р▓ир▓ж р▓м%р│ЖT р▓др▓кG р▓│qр▓╡&Cр│Жр▓пр▓ир│Б р│Жр│Вр│ХEр▓╕р│Бр▓д "р│Ж; Qр│Хр▓╡р▓ир▓ж р▓ор│Вр▓вр▓ир▓ВsCр│Жр▓п р▓м%р│ЖT Iр▓╖0р▓ир│Б р▓Чр│Бр▓░р│Бр▓Чр▓│р▓ир│Б р▓кMI р▓╕р│Б р▓╛ Lр│Ж. р▓И 1р│ЖM р│Ж р▓п Cр│Жр│Хр▓│qHCр│Жр▓п р▓Е р▓пр│Б р▓Йр▓д hр▓╛р▓Чр│Бр▓д "р│Ж. р▓И р▓Чр│Бр▓░р│Б р▓ор▓др│Б Iр▓╖0р▓░ р▓╕р▓В р▓╛р▓╖tр│Жр▓Чр▓│р▓ир│Б р▓Йр▓к р▓╖u р▓Ор▓Вр▓жр│Б =р│Жр│Хр▓│vр▓╛ "р│Ж. р▓Йр▓к р▓╖u р▓Ор▓Вр▓ж р│Ж тАШр▓Жvр│Жр│Вр│Хр▓ЪLр│Жр▓Чр▓│р▓ир│Б р▓Йр▓ж (р▓ор│Бр▓Ц+р▓╛ р▓Ор▓др│Б HCр│ЖтАЩ. р▓ир▓оp р▓Жvр│Жр│Вр│Хр▓ЪLр│Жр▓Чр▓│q Cр│Жр▓▓р▓ор│Бр▓Ц+р▓╛ р▓╣ р│Жр▓пр│Бр▓╡, р▓╣р▓░р▓п"р│Ж р▓В р▓░р│Бр▓╡ р▓Ер▓ер▓╡ р▓Йр▓ж (р▓ор│Бр▓Ц+р▓╛ =р│Жр│Вр│Хр▓Чр│Бр▓╡ =р▓╛%р│Ж р▓Зр▓░р▓мр▓╣р│Бр▓жр│Б. Cр│Жр▓│р▓ор│Бр▓Ц+р▓╛ р▓╣ р│Жр▓пр│Бр▓╡ р▓Жvр│Жр│Вр│Хр▓ЪLр│Жр▓Чр▓│q р▓Ор▓Вр▓ж р│Ж р▓Пр▓ир│Б? р▓Жvр│Жр│Вр│Хр▓ЪLр│Жр▓Ч{р▓╛р▓ж тАШтАЩр▓ир▓и%р│Ж р▓ПCр│Ж +р│Жр│Хр▓жLр│Ж? р▓ир▓и Qр│Хр▓╡р▓и р▓ПCр│Ж р▓И р▓др▓░р▓╣? р▓ор▓жр│Б+р│Ж%р│Ж р▓ор│Бр▓ВBр│Ж р▓ир▓и%р│Ж р▓ПCр│Ж р▓И +р│Жр│Хр▓жLр│Ж? р▓ор▓жр│Б+р│Ж р▓Жр▓ж gр│Хvр│Ж р▓ир▓и%р│Ж р▓ПCр│Ж р▓И +р│Жр│Хр▓жLр│Ж? Qр│Хр▓╡р▓и+р│Жр│Х р▓Тр▓Вр▓жр│Б +р│Жр│Хр▓жLр│Ж. Fр│Х%р│Ж...тАЩтАЩ
Divya Jyothi
Page 15
ಇದು ಆvೋಚLೆಗಳq Cೆಳಮುಖ+ಾ ಹ ೆಯುವ ಕMಮ. ಇವG ಕು Tಸುವ ಆvೋಚLೆಗಳq. ‘ಇದು ನನ%ೆ ಏCೆ ಆಗVೇಕು? ನನ%ೆ JಾತM ಏCೆ ಆಗVೇಕು?’ ಈ ಆvೋಚLೆಗಳq ಮನು Qೕವನದ gೕಲುpಖ+ಾ ೆ%ೆದುCೊಂಡು =ೋಗುವGPಲ . CೆಲವG ಆvೋಚLೆಗಳq ಹರಯ"ೆ ಂತvೆ ೕ ೕಲು ವGದು, =ೇ%ೆಂದ ೆ, ‘’LಾLೇನು Jಾ9ದರು Qೕವನದ ಏನು
Pure and im-
ಬದvಾ%ೊಲ . ಏನು ನ_ೆಯು "ೆ,ೕ, ಅದCೆe LಾವG ಏನು Jಾಡಲು 7ಾಧ0Hಲ . ಎಲ _ೆ ಬMNಾZBಾರ ಇ"ೆ, ಆದ ೆ ಏನು?’’
pure thoughts
ಇದು ಯ|ಾO} ಯನು O ೕಕEಸುವ =ಾ%ೆ. ನಂತರ ಆvೋಚLೆಗಳq ಊಧ (+ಾ =ೋಗುವ ಕMಮH"ೆ, ‘’=ೌದು, ನನನು
are a feature of
Lಾನು ಬದvಾoOCೊಳqbವ 7ಾಮಥ0( ನನ%ೆ ಇ"ೆ. ಸEhಾ ಇಲ PರುವGದನು ಸEJಾ_ೋ 7ಾಮಥ0( ನನ%ೆ ಇ"ೆ.’’
the mind. There
ಇಂತಹ ಆvೋಚLೆಗಳq Qೕವನದ Cಾಯ( ವ(Fಸಲು "ೈಯ(ವನು ೕಡುತ "ೆ, Qೕವನದ ಏLಾದರು ಪMಯತ
are no wander-
ಪಡುವ ಮತು ಯಶಸು: =ೊಂದುವ "ೈಯ(ವನು ೕಡುತ "ೆ. ಪMಯತ ಪಟZ ೆ ಒಬ ಮನುಷ0 ಯಶಸು: =ೊಂದು ಾ Lೆ
ing thoughts in
ಎಂದಲ , CೆಲವGVಾE ಪMಯ Oದರೂ ಫಲCಾE ಆಗPರುವ 7ಾಧ0 ೆ ಇ"ೆ. ಆದ ೆ ಪMಯತ ಪಡುವ ಕMಮದ ಅವನು
the Supreme
ಕvೆ ದುK ಬಹಳ ಇ"ೆ. ಅವನು ಂತvೆ ೕ ಂ ಲ . =ಾ%ಾ , Cೆಳಮುಖ+ಾ ಹ ೆಯುವ, ಉಧ (ಮುಖ+ಾ ಹ ೆಯುವ ಮತು
Being. There-
ಂತvೆ ೕ ಂ ರುವ ಆvೋಚLೆಗಳ ಕMಮಗಳq ಇ"ೆ. ಇ"ೆಲ ದWeಂತ vಾ ಆvೋಚLೆಯನು ಉಧ (ಮುಖ+ಾ ಎತು ವ
fore, abide as
ಕMಮH"ೆ.
That and, free
ಉಪ ಷu ಆvೋಚLೆಗಳನು ಉಧ (ಮುಖ+ಾ ಎತು ವ ಕMಮ. gೕಲುpಖ+ಾ =ೋಗುವGದEಂದ Qೕವನದ ಯಶಸು:
from the pure
=ೊಂದಲು 7ಾಧ0. gೕಲುpಖ+ಾ =ೋಗುವGದು ಎಂದ ೆ Qೕವನದ ಪEವತ(Lೆ ಎಂದು. ಉಪ ಷu ಬ%ೆT ಆvೋಚLೆಯ
and impure
ಕMಮ ಮp ಇರುವ "ೈವತ ವನು ಎಚ Eಸುತ "ೆ, ಮp ಇರುವ ಭಗವಂತನನು ಎಚ Eಸುತ "ೆ. ಮp ಇರುವ
thoughts of the
ಭಗವಂತತನು ಅEಯು ೕE. gೕಲುpಖ+ಾ =ೋಗಲು ಉಪ ಷu ಆvೋಚLೆ ಂತ vಾದ ಆvೋಚLೆ ಇಲ .
mind, remain
ಪMಪಂಚದ Vೇ ೆ hಾವ ಗMಂಥವ; ಉಪ ಷu 7ೌಂದಯ(Cೆe =ೋ ಸುವGದು 7ಾಧ0Hಲ . ಉಪ ಷu ಆvೋಚLೆಗಳನು
still like a
gೕಲುpಖ+ಾ ಎತು ವ ಕMಮ.
stone or a log of
ಅ ಯನು ಉತ Jಾಡುವ ಕMಮವನು ಉ"ಾಹರtೆhಾ ೆ%ೆದುCೊಂಡು ಈ ಉಪ ಷ ಅನು Cೊಡvಾ "ೆ. ಗುರುವG
wood. You will
Iಷ0ನನು ಉಜ^vೇVೇಕು. ಗುರುವG Iಷ0ನ ಪMfೆಯ ಇರುವ Cೊ{ೆಯನು ಉಜ^vೇVೇಕು. ಗುರುವG Iಷ0ನ ಮನO:ನ ಬುPl
then be always
ಶW ಯ ಇರುವ Cೊ{ೆಯನು ಉಜ^vೇVೇಕು. ಆvೋಚLೆಗಳ ಕMಮವನು =ೊ ಸVೇಕು, ಬುPl ಶW ಯನು ಉ ೆ ೕQಸVೇಕು,
happy.
ಆvೋಚLೆಗಳನು ಮp ಇರುವ "ೈವತ ದ ಕ_ೆ%ೆ ಎಚ EಸVೇಕು. =ಾ%ಾ ಋnಗಳq =ೇಳq ಾ ೆ, ಎ ಅ ಯು ಉತ ಆಗುತ "ೆ,ೕ, ಎ %ಾ&ಯು ಬ(ಂ`ಸಲ ಡುವG"ೋ, %ಾ&ಯನು ತ_ೆಯಲು =ೇ%ೆ 7ಾಧ0? %ಾ&ಯನು ತ_ೆಯಲು hಾವ ತರಹದಲೂ 7ಾಧ0+ೇ ಇಲ . %ಾ&ಯ ಸ ಾವ+ೇ ಚ ಸು ರುವGದು. %ಾ&ಯನು 1ಾMಣhಾಮದ ಮೂಲಕ ಬ(ಂ`ಸಬಹುದು – ಉO ಾಟದ ಅ ಾ0ಸ. ಉO ಾಟದ ಅ ಾ0ಸCಾe HHಧ ,ೕಗದ ತಂತMಗ&ಂದ ಮನಸ:ನು ಾ ಾe ಕ+ಾ ಸಬಹುದು ಮತು ಮನಸು: ಾ ಾe ಕ+ಾ ಾಂತ+ಾ"ಾಗ ಆತpದ ಆನಂದವನು ಅನುಭHಸು ೕE. ಅದು ಾಶ ತ ಅಲ ಆದ ೆ ಅದು ಶುದl ಆನಂದ. ಅ ಯನು ಹ "ಾಗ, ಗುರು ಮತು Iಷ0ರ ಸಂ ಾಷtೆಯ fಾನದ ಅ ಯು
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ಉEಯುತ "ೆ. ಗುರುಗಳ VೋಧLೆoಂದ fಾನವG ಎಚ ರ+ಾಗುತ "ೆ. =ಾ%ಾ %ಾ&ಯು ಚ ಸುವGದು ಂ ಾಗ, ಅಂದ ೆ 1ಾMಣhಾಮPಂದ ಮನಸ:ನು O"ಾಗ, ಮ "ೈವತ ಎಚ ರ+ಾಗುತ "ೆ. ಮೂರLೆಯದು सोमो य&ा त/र0यते…… 7ೋಮಹ ಎಂದ ೆ 7ೋಮ ರಸ. ಉಪ ಷu ಅ =ೇ&ರುವ ಪMCಾರ 7ೋಮ ಒಂದು ಡ. ಆ 7ೋಮವನು Fಂ9
Abide as That
ಅದEಂದ ರಸವನು ೆ%ೆದು ಆ ರಸವನು ಯdದ ಅ (ಸು ದKರು ನಂತರ ಕುPಯು ದKರು. ಇ"ೆ 7ೋಮ ರಸ. 7ೋಮ
in which there
ರಸ ಅಮಲು ಬEಸುವGದEಂದ ಅದನು ಮದ01ಾನCೆe =ೋ O"ೆ. +ೇದಮಂತMಗಳ ಇದCಾe +ೇPOದ CೆಲವG
is no need for
ಮಂತMಗಳq ಇ+ೆ. +ೇದಮಂತMಗಳನು ಅಥ(Jಾ9Cೊಳ"ೆ ಇರುವವರು, +ೇದದ ಯುಗದಲೂ ಸಹ ಅಮಲು ಬರುವಂತಹ
listening, re-
1ಾ ೕಯಗಳನು 7ೇHಸು ದKರು ಎಂದು =ೇಳq ಾ ೆ. ಜನE%ೆ 7ೋಮರಸದ ಪEಕಲ Lೆ ಅಥ(+ಾಗುವGPಲ . ಮp
flecting and
ಅಂತರಂಗದ ಏನು ಸಂಭHಸುವG"ೋ ಅದನು ಾಹ0 ಪMಪಂಚದ Lೆ ಗಳ ಮೂಲಕ &ಯುವ =ಾ%ೆ ಮ%ೆ
practicing, no
+ೇದಮಂತMಗಳq ಸಂ"ೇಶವನು ೕಡುತ "ೆ ಎಂದು ೕವG ಅಥ( Jಾ9CೊಳbVೇಕು. ಅ ಯು Vಾಹ0 Lೆ ಆದ ೆ ಮp
meditation to
ಅಂತ ಪMಪಂಚದ ಅ ಎಂದ ೆ ಇBಾ ಶW . 7ೋಮ ರಸ ಅಂದ ೆ Vಾಹ0 ಪMಪಂಚದ ಮದ01ಾನ ಆದ ೆ ಅಂತ
be practiced, no
ಪMಪಂಚದ 7ೋಮ ರಸ ಎಂದ ೆ ಮನಸು: ಶುದl+ಾ ಆತpfಾನದ ಐಕ0+ಾಗುವGದು ಎಂದು. ಮನಸು: ಅಂತ ಾತpದ
differences of
]ೊ ೆ ಐಕ0 ೆಯನು ಪ_ೆ"ಾಗ ೕವG ಪರJಾನಂದವನು ಅನುಭHಸು ೕE, ಆ ಪರJಾನಂದ+ೇ 7ೋಮ ರಸ.
sameness, oth-
=ಾ%ಾ ಋnಗಳq ಮೂರು ಉ"ಾಹರtೆಗಳನು Cೊ[Z"ಾK ೆ. ದಲLೆಯದು ಅ ಯ ಉತ . ಅ ಯು ಗುರುಗಳ
erness or inter-
ೋಧLೆಯ ಮೂಲಕ Iಷ0ನ ಉತ hಾಗುತ "ೆ. ಎರಡLೆಯ ಉ"ಾಹರtೆ 1ಾMtಾhಾಮ. Iಷ0ನು ಉOEನ 7ಾಧLೆ
nal contradic-
Jಾಡು ಾ Lೆ. ಮೂರLೆಯ ಉ"ಾಹರtೆ 7ೋಮ ರಸ. ಮನಸು: ಾ0ನದ ಮೂಲಕ ಾಂತ+ಾ"ಾಗ ಪ ಾ ಪMfೆಯ
tions, no words
ಐಕ0+ಾಗುತ "ೆ. =ಾ%ಾ ೕವG ಏನನು CೊಡVೇಕು? ಇದCೆe Vಾಹ0 ಉ"ಾಹರtೆ ಒಂದು ಇ"ೆ. fಾನವG ಬರVೇಕು,
or their mean-
1ಾMtಾhಾಮ JಾಡVೇಕು, ಾ0ನ ಆಗVೇಕು. ಇ"ೆ ಆತpfಾನದ Jಾಗ(.
ings
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Soundarya Lahari - Verse 6 Soundarya Lahari – The Waves of Beauty Abide as That
धनःु पौ6पं मौव7 मधक ु रमयी प9च व'शखाः
in which,
वस=तः साम=तो मलयम,-दायोधन-रथः ।
when one is
तथाBयेकः सवC Dहम+ग/रसत ु े काम प कृपां
completely
अपाFगाGे लH-वा जगDदद-मनFगो वजयते ॥ 6 ॥
merged with It, one experiences pure bliss, never experiences misery, sees nothing, does not take birth again, never thinks oneself to be a separate individual, becomes the Supreme Being
O Daughter of the snow-capped Mountain! That Ananga,(whose) bow is of flowers, (whose) bowstring is of (a row of) bees, (who has but) five arrows, (who has as) his feudatory, Vasanta, and the Malaya-breeze (as his) war-chariot, (he) even though thus equipped, having obtained some grace from Thy side-glance, conquers all this world single-handed. Ananga means without a form. Ananga – Kamadeva, who is the God of desire is also called as Manmatha – the master of our mind who resides in our mind in the form of desire. The desire can never be described as a form and there can never be one desire or one particular desire. Desires not only vary from each other, they cannot be satiated also. The bow of the desire is of flowers – the desires that manifest in our mind are like a bow of colourful flowers which represent our different colourful desires. This is nothing but our dreamland (Mayaloka). The bow string is of bees – the desires in our mind are like a row of bees ready to move in search of nectar. It just needs a media to come out and that media is the arrows. The desire comes out and keeps on moving like a bee until the desire is fulfilled. The thoughts keep on moving like the bees until it finds the nectar. A honeybee starts the honey making process by visiting a flower and gathering some of its nectar. Many plants use nectar as a way of encouraging insects to stop at the flower. In the process of gathering nectar, the insect transfers pollen grains from one flower to another and pollinates the flower. Similarly, our desires start storing impressions and vasanas in the sub-conscious mind. Just as the honey bee is attracted towards the nectar we are also attracted towards the materialistic world. Just as many plants use the nectar as a way to attract and encourage insects, many of the materialistic objects attracts us and encourages us to achieve them. This is the formless desire ‘Ananga’ of our mind. The desire has five arrows, which are under its control, and uses them as and when needed. These five arrows are our five sense organs, which are used by desire when required. When there is a
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desire to see, the eyes are used; when the desire is for feeling, through the skin the touch is felt; when the desire is for taste, the tongue is used; when the desire is for smell, the nose is used and when the desire is for hearing, the ears are used. The five sense organs are the five arrows of desire.
Abide as That which does not, when scrutinized, show any duality in the form of these various
The nature and the spring season are his subordinates. The attraction towards the object is the subordinate to the desire. The Malaya breeze is the battle chariot – the thoughts which keep on shifting between the desired object and the mind is the battle-chariot of the desire. As said in Sri Bhagavad-Gita the desires of the mind are insatiable and are compared to the fire. Any amount of fuel we give to the fire will not satisfy it. We can throw the whole world into the fire and at no point will it say, ‘No thank you, I’ve had enough.’ This is the nature of fire. This is the nature of desire – Kamadeva (Ananga) the desire that has no form or destination. The more we feed it the more its appetite increases, the higher and wider is its sweep. It is only the grace of the Universal Mother; the glance of the Universal Mother which has made this Ananga to conquer the whole world.
objects or the least trace of cause and ef-
Sri Lalitha Sahasranama 10 & 11
fect, That in which, when the mind is ab-
ऎन་ प༇ ༠क་ऌ थञ प चत ऎ ञसञयक
sorbed in It,
Manorupekshukodanda Panchatanmatrasayaka
there is not fear
Armed with the sugarcane bow of mind and having the arrows of the five subtle elements. Armed with the sugarcane bow of mind: Mind is like a sugarcane bow in the hands of the Universal Mother. Just as the sugarcane has the tall stout jointed stems and in each stem, the sugar juice is extracted, the mind also has jointed stems – the streams of thoughts and from each thought arises a desire. This desire is like sugar juice, which seems to be sweet. The thoughts are never ending; it moves on and on and gets stored as impressions. These impressions are the vikalpa of the mind. The mind in the form of Sugarcane bow is the weapon in the left hand of the Universal Mother by which she controls the whole Universe.
of duality at all - and be always happy, unshakable and free the fear arising from duality.
Vikalpa means ‘Imagining’ - An intellectual process, which leads to the formation of concepts, judgments, views and opinions. The term usually signifies deluded or erroneous thinking, which is tainted with emotions and desires and fails to grasp the true nature of things as they are. In this sense, it is synonymous with the term materialistic world, meaning ‘mental proliferation’, an activity of the deluded and unenlightened mind. Vikalpa sets up a false dualistic split that is imposed upon reality, and involves belief in the existence of a perceiving subject and perceived objects. Both ‘subjectivity’ (grÄ haka) and
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‘objectivity’ (grÄ hya) is the result of vikalpa of the mind.
Abide as That,
Having the arrows of the five subtle elements: The arrows she uses for this sugarcane bow are five in number. They are called subtle elements – our senses. Sound; touch; form; taste and smell. The five subtle elements of the five gross elements (earth, water, fire and air, ether) are the arrows in the right hand of the Universal Mother. The arrows are made of bunch of flowers. The Universal Mother uses the arrows as and when she needs to control the World.
on realizing and experiencing the bliss of which, all joys appear to be the joys of That,
ऎन་,प༇J༠क་ऌKथञ प9चत=ऎ &ञसञयक
-
ಎLೋರೂ1ೇ�ೠCೋಌಂಥ ಪಂಚತLಞpತM7ಞಯCಞ
ಎLೋರೂಪ+ಞಌ ಕs ನ sಲ ನೠF9Pರೠಾಳq ಎತೠಪಂಚತLಞp ೆMಗಳLೆ ೕ Vಞಣಗ{ಞ ಉಳbಾಳq.
That which,
ಎLೋರೂಪ+ಞಌ ಕs ನ sಲ ನೠF9Pರೠಾಳq – ಎನಸೠ: Hಜ Jಞ ೆಯ Cೈಯ ಒಂಌೠಕs ನ s ನಂ ೆ ಇರೠಾGಌೠ.
when clearly
ಕs ನ hಞಾ ತರಚ ಉಌKLೆಯ ಌಪ +ಞಌ ಸಂ,ŕł•Qಸಲ ŕ˛&#x;Z Cಞಂಥ ಇರೠಾG"ೋ ಎತೠಪM ŕł• Cಞಂಥಌ ಕs ಣ
known to be
ರಸಾನೠಪ_ೆಯvಞಗೠಾG"ೋ, ಅ"ೇ ತರಚ ಎನO:ನ ಸಚ ಸಂ,ŕł•Qಸಲ ŕ˛&#x;Z Cಞಂಥ ಇರೠಾGಌೠ– ಅ"ೇ
oneself, shows there is nothing apart from oneself, and,
ಆvೋಚLೆಗಳ =ೊ{ೆ ಎತೠಒಂ"ೊಂಌೠಆvೋಚLೆಗ&ಂಌ ಒಂ"ೊಂಌೠಏಯCೆ ಚೠŕ˛&#x;ŕł Zತ "ೆ. ಏಯCೆಯೠಕs ನ ರಸಌಂ ೆ ಏಚಳ OF. ಆvೋಚLೆಗ&%ೆ CೊLೆŽೕ ಇಲ ; ಅಌೠgŕł• ಂಌ gŕł•vೆ ಚ ಸೠತ ಸಂ7ಞeರಗ{ಞ ಸಂಗMಚ+ಞಗೠತ "ೆ. ŕ˛ˆ ಸಂ7ಞeರಗ{ೇ ಎನO:ನ Hಕಲ . H ಞ Jಞ ೆಯ ಎಥ%ೈಯ ಎನಸೠ: ಕs ನ s ನ ರೂಪಌ ಅಸÂ?+ಞ ಌೠK ಇ9ŕł• Hಜ ಾLೆ ŕł• ಯಂ Mಸೠಞ { ೆ.
knowing
Hಕಲ ಎಂಌ ೆ ಕಲ Lೆ – ಏೠPlಜW ಯ ಪMWMÂŽ. ŕ˛ˆ ಪMWMÂŽ ಪEಕಲ Lೆಗಳ ರಚLೆ%ೆ, ŕł•Jಞ(ನಗ&%ೆ, ಅR1ಞMಯಗ&%ೆ
which, all kinds of separate souls become liberated
Cಞರಣ+ಞಗೠತ "ೆ. Hಕಲ ಎಂಌ ೆ ŕ˛¸ŕ˛šŕ˛œ+ಞ ತ1ಞ ಌ ಅ಼ಾ ಾಂಚLೆಯ ಆvೋಚLೆ ಎಂಌೠಸೂ‡ಸೠತ "ೆ. ಇಌೠಏಯCೆ ಎತೠಞಾLೆಗ&ಂಌ ಕಲೠnತ%ೊಂಥೠ+ಞಸ ಾ ೆಯನೠಸತ0ಾನೠಅEಯೠಾ H಍ಲ+ಞಗೠತ "ೆ. 1ಞMಪಂ‡ಕ+ಞ ŕ˛‡ŕ˛Śŕ˛¨ŕł â€˜JಞನOಕ ಪMಸರಣ’ ಎಂಌೠ, ಒಏ ಅfಞ ಯ ಾಂಚLೆಯ Cಞಯ( ಎಂಏ ಅ಼(ಾನೠ&ಸೠತ "ೆ. Hಕಲ ಾG ಸತ0ಌ gŕł•vೆ =ೇEಌ ಸೠಳqb "ೆ ೖತ ಞಾಾನೠ7ಞ Âˆŕ˛¸ŕł ŕ˛¤ "ೆ, ಗMFOಌ Hಡಯಾ0W ಎತೠHಡಯ ಾಸೠಗಳನೠನಂಏೠಾGಌCೆe Cಞರಣ+ಞಗೠತ "ೆ. ಗMFಸೠಾ ಾ0W ಎತೠಗMFOಌ ಾಸೠಎರಥೠಎನO:ನ Hಕಲ ಌ ಍ಲ. ಪಂಚತLಞp ೆMಗಳLೆ ŕł• Vಞಣಗ{ಞ ಾGಲ ಾಳq – ಕs ಣ s %ೆ Hಜ Jಞ ೆಯೠŕ˛?ಌೠVಞಣಗಳನೠಏಳಸೠಞ { ೆ. ಅ"ೇ ಪಂಚತLಞp ೆMಗಳq – ನಎp ಇಂPMಯಗಳq. ಜಏl, ಸ ಜ(, ರೂಪ, ರಸ ಎತೠಗಂಧ. ŕ˛?ಌೠಸೂ}ಲ ಞತೠಗಳ (ŕ˛ŕł‚ƒ, ŕ˛œŕ˛˛, ಅ , +ಞಯೠಎತೠಆCಞಜ) ŕ˛?ಌೠಸೂÂ?Â’ ಞತೠಗಳನೠVಞಣಗ{ಞ ಞoಯ ಏಲ%ೈಯ ಇರೠಾGಌೠ. Vಞಣಗಳq ಚೂHನ %ೊಂಚ ಂಌ ತhಞ ಞ ರೠಾGಌೠ. Hಜ Jಞ ೆಯೠVಞಣಗಳನೠHಜ ಾನೠಯಂ MಸVೇಕೠಎನೠ+ಞಗvೆಲ ಉಪ,ŕł• ಸೠಞ { ೆ.
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Yogadha Adbhutagalu ೕಗದ ಅದು ತಗಳ ,ೕಗದ =ಾPಯ ಇರುವ ,ೕ ೕ ಅದೃಷZ ಾ . ಪM Pನವ; ಅವ %ೆ =ೊಸPನ. ಪM ಣ Qೕವ Abide as That in which there are no sense organs or anyone to use them,
ತುಂs"ೆ. ಒಬ Hfಾ ಯ ತರಹ, ಆ ಾpLೆ ೕಷtೆ =ಾPಯ ಇರುವ ,ೕ ಯು ಅಂತfಾ(ನವನು ಒಂದು ಮಗುH%ೆ ಇರುವ ಕುತೂಹಲದ ತರಹ ಪE ೆ@ೕ`ಸು ಾ Lೆ. ಪM Pನ ಅವರು ಅEHನ ತಳಹPoಂದ ಅಮೂಲ0 ಆHNಾeರಗಳ ]ೊ ೆ =ೊರಬರು ಾ ೆ. ಆತp7ಾ ಾ ಾeರ =ಾPಯ ಪ ೆ ಆದಂತ CೆಲವG ಸಂಪತು ಗಳನು ಮುಂPನ H ಾಗಗಳ HವEಸvಾ "ೆ.
That in which transcendent
ಇರುವ ದು ಇದ ಾ ೆ ೋಡುವ ದು
bliss is experi-
7ಾ ೕ ಾವದ O}ರ+ಾ ರುವರು Qೕವನದ ಎದು ಾಗುವ ಆ ತಗಳನು ಪM ಾಂತ+ಾ ತ_ೆದುCೊಳqbವ
enced, That
7ಾಮಥ0(ವನು =ೊಂPರು ಾ ೆ. ಅವರು =ೆಚು +ಾಸ ವ+ಾ ಗಮ ಸುವ 7ಾಮಥ0(ವನು =ೊಂPರು ಾ ೆ.
which is abso-
ಇದEಂದ tಾ(ಯಕ+ಾ Cಾಯ( ವ(Fಸಲು 7ಾಧ0+ಾಗುತ "ೆ. Vೇ ೆ Eೕ ಯ =ೇಳqವG"ಾದ ೆ, ಅವರು
lutely immedi-
ಎಲ Hಷಗಳನು ಇರುವ=ಾ%ೆ Lೋಡು ಾ ೆ. ಸತ0ವನು Lೋಡುವ 7ಾಮಥ0(ವG Vೆ{ೆಯುತ "ೆ. ಈ 7ಾಮಥ0(
ate, That by
ಅವE%ೆ ಪEtಾಮCಾEhಾದ ಶW ಯನು ೕಡುತ "ೆ.
realizing and attaining which one becomes immor-
ತ ದ ಬ ಂಧ ೆಗಳ ಡುಗ ೆ ಅವರ ತ ದ ಮತು ಅEHಲ "ೆ ೇಕರtೆhಾಗುವ ಆ ತಗಳ, ದುರಂತಗಳ ಮತು ಆತಂಕಗಳ ಸಂ7ಾeರಗಳq ಪMfೆಯ ತಳದ ಮೂ9ಬಂದು hಾವ Vೇಸರದಲು Oಲುಕ"ೆ ಕರ =ೊಗುವGದನು Hೕ ಸುವ 7ಾಮಥ0(ವನು
tal, That by
=ೊಂPರು ಾ ೆ. ಇದು ತ ವನು ಶುದl%ೊ&O %ಾಢ+ಾದ ಾಂ ಮತು ಮುW ಯನು ೕಡುತ "ೆ. ಈ
becoming which one does
ಶುದl%ೊ&ಸುವ ಪMWM oಂದ "ೇಹ ಮತು ಮನಸು: ಾಂತ+ಾಗುವ (ಗುಣ+ಾಗುವ) ಅನುಭವ ಆಗುತ "ೆ.
not return to this cycle of
ಕೃ#ೆಯ ಅಮೃತ&ಾ'ೆ
births and
ಆಂತEಕ ಶುPlೕಕರಣ ೕವM ೆಯನು ಪ_ೆ"ಾಗ, ಶW ಯ ರೂಪದ ಹ ೆಯುವ ಸದುTರುಗಳ ಕೃ1ೆ%ೆ 1ಾತM+ಾಗುವ
deaths
ಒಂದು ಸೂಕ +ಾದ ಹಡ%ಾಗು ಾ ೆ. ಈ ಶW ಪ ಎಂದು ಕ ೆಯಲ ಡುವ ಶW ಯ ಚಲLೆಯು ಅವರ Vೆನು ಹುEಯ ತಳದ ಇರುವ ಕುಂಡ ಶW ಯನು ]ಾಗೃತ%ೊ&O ಅವರ Hಕಸನವನು ತ Eತ%ೊ&ಸುತ "ೆ. ಆಂತEಕ+ಾ ಇರುವ ಬ(ಂಧಗಳನು Vೇ`O Qೕ+ಾತpವನು ಉನ ತ ಪMfೆಯಕ_ೆ%ೆ ಕ ೆ"ೊಯು0ವ ಶW ಕುಂಡ .
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ಊಧ) ಎೠಖ+ಞ, ಜ. ಯ ಚಲ ೆ ]ŕ˛žŕ˛—ŕłƒŕ˛¤%ೊಂಥ ಕೠಂಥ ಜW ಯೠVೆನೠಚೠEಯ ಸೂÂ?Â’ CೇಂಌMಗಳ ಎೂಲಕ ಉಧ (ಎೠಖ+ಞ ತನ ಪಯಣಾನೠ1ಞMರಂRಸೠತ "ೆ. ŕ˛ˆ ಜW ಯ ಪಯಣಾG VೆನೠಚೠEಯ ತಳಚPಯ ಇರೠಾ ಎೂvಞ ಞರ ಜW CೇಂಌMPಂಌ 1ಞMರಂŕ˛+ಞ Iರಌ ಇರೠಾ ಸಚ7ಞMರಌ CೊLೆhಞಗೠತ "ೆ. ŕ˛ˆ ಪMWMŽಯ ಕೠಂಥ The concept 'I-
ಜW ಯೠಏ(ಂಧ+ಞ ರೠಾ ಜW CೆಂಌMಗಳನೠೆ ೆಌೠ, ‡ತ ಌ ಎತೠಅEHಲ ಌ ಸಂ7ಞeರಗಳನŕł
am-the-body' is
ಜೠಌl%ೊ&ಸೠತ "ೆ. ಜW ಯೠಏ(ಂಧಗಳನೠVೇ`O ಉಧ (ಎೠಖ+ಞ ಚ ೆಯೠಾ ŕ˛ˆ ಪMWMŽಯ ಪEtಞಎ
the sentient
,ೕ ಯ OPlಗಳq ಸ ಡZ+ಞ Cಞಣೠತ "ೆ.
inner organ (i.e. the mind). It is also the illusory samsara. It is the source of all groundless fears. If there is
Seva or Service Seva / service to others actually makes me feel better. If I think good about others, it makes me feel good (as explained by you on Thursday talk). I understood it. The more good I think of others, heart feels better, and if I really wish others well, and work for others benefit, keeping their wellness in mind, I can feel the connectedness of sahasrar and heart this I think is twin hearts.
no trace of it at all, everything
- Atmajyothi Prasad
will be found to be Brahman.
Uncertainty and Predictability Uncertainty gives a thrill, predictability gives a boredom. People try to make future stable and secure, hence their future becomes predictable and they lose interest in life quickly. The childhood enthusiasm is lost by middle years and disillusionment with life begins. Similarly sense of duty, which gives boredom quickly. I am not saying that one should run away from duties. But, there is no task that 'I Have to do'. - Atmajyothi Prasad
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Zen Koans Children of His Majesty Yamaoka Tesshu was a tutor of the emperor. He was also a master of fencing and a profound student of Zen. His home was the abode of vagabonds. He had but one suit of clothes, for they kept him always poor. The emperor, observing how worn his garments were, gave Yamaoka some money to buy new ones. The next time Yamaoka appeared he wore the same old outfit. "What became of the new clothes, Yamaoka?" asked the emperor. "I provided clothes for the children of Your Majesty," explained Yamaoka.
The Silent Temple Shoichi was a one-eyed teacher of Zen, sparkling with enlightenment. He taught his disciples in Tofuku temple. Day and night the whole temple stood in silence. There was no sound at all. Even the reciting of sutras was abolished by the teacher. His pupils had nothing to do but meditate. When the master passed away, an old neighbor heard the ringing of bells and the recitation of sutras. Then she knew Shoichi had gone.
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Everything is a thought Everything is a thought in consciousness. Sense of body, sense of mind, sense of intellect, sense of sensory perceptions, sense of separation, sense of doing, sense of everything is a thought in consciousness. Of which the sense of separation is strongest and recurring thought pattern for an earth bound soul. Everything rises and falls in consciousness. Prabhuji's response : Everything is sensation-feeling-emotion-thought - Atmajyothi Prasad
Guru Gita - Shloka 106-108 106. People roam in this world like pots in a Persian wheel, full of ego about their education, tapas, power etc. 107. Without true knowledge of Guru principle, people who perform great sacrifices, yogis, who perform severe austerities do not get liberated. 108. Those who are averse towards serving Guru, be they gandharvas, yakshas, pitrs, charanas, rishis, siddhas, and devatas (all divine beings), will not get liberated.
Announcement
Prabhuji's book 'Miracle Of Witness Consciousness' is available as an e-book
This book is about you. About your inner Self as taught by Enlightened Master Lord Shiva in the ancient treatise called Shiva Sutras. It is about knowing your Higher Self which is Light of awareness and discarding your lower self which is born out of darkness of ignorance. You are not the body, nor the mind nor the memory or the intellect. You are not the doer, nor the enjoyer and not the thinker. You are the Eternal Self (Atman), Eternal Witness (Sakshi) – of the drama of life involving the play of mind and matter. Freedom from suffering by knowing who you are not, is called Liberation (mukti). Experiencing Eternal Peace (Para Shanti), Eternal Bliss (Ananda) by realizing who you are, is called Enlightenment. The book can be downloaded for free from the following link: http://www.smashwords.com/books/view/362416
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Yogasana For details please contact Yogacharya Prasad
STEP – 1 : Introduction of Asana • Name: Ardha-ustrasana • Meaning: Half camel • Justification: Half of camel posture • Type: Sitting • Category: Culturative • Stithi: Dandasana • Vishranti: Shithila dandasana • Counts: 4 • Complimentary: Paschimottanasan STEP – 2 : Demonstration • Silent Demonstration: Final posture as shown in figure • Demonstration with counts, explanation and breathing: Come to Stithi (Dandasana) • Ekam: Inhale exhale; stand on your knees • Dve: Inhale and bend backwards, put your palms on the back, fingers pointing towards body Hold the posture for 1 minute with normal breathing • Trini: Inhale and release hands and straighten • Chatvari: Exhale and come to stithi • Come to sithila dandasana and relax. STEP – 3 : Benefits and Limitations Specific Benefits: • Makes spine flexible • Increases circulation to head region • Corrects thyroid glands Specific Limitations: • People who undergone recent chest / abdomen surgery should avoid posture • People with hernia problem should avoid posture • People with severe hypertension should avoid this posture STEP – 4 : SUBTLE points • Knees should be together • Don’t spread your elbows • Perform the complementary asana.
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Participate There are various forums for you to participate and contribute. Readers Reviews: If you have valuable feedback for Divya Jyothi please share them with us. You can email them to xsubbu@gmail.com and 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 Dec
Page 3: Pictures and short reports of Satsang activities
2013 we are celebrating Christmas. Please send your contributions based on the same
Spiritual Masters: Articles of teachings on various spiritual masters. All contributions can be mailed to xsubbu@gmail.com and gayatri.kadiyala@gmail.com 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 NR Colony (open to all) 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