Divya Jyothi - Sep 2012 by Atmajyothi Subbu

INSIDE THIS ISSUE: Prabhuji Speaks.

Sri Krishnajanmashtami

Panchadasi - Tatva Viveka

Interview with Prabhuji

Ananda Marga

Sanatana Dharma

Who am I

Guru Paduka Stotram

Spiritual Insights

Ganesha - Swami Shivananda

Divya Jyothi Sharing the Enlightened Wisdom I S S U E

Amma na Sandesha

Srimad Bhagavad Gita Kannada

Talk by Swami Paramarthananda

Wisdom of Sages for modern ages

Yogasana

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A job well begun is half done. A job well begun with the right deity on your side ends much better. :) . Ganesha is prayed to, not only for auspiciousness and blessings at the beginning of any endeavor, he is also the presiding deity for the mooladhara chakra which is the starting point in a yogi’s journey towards attaining oneness with the Supreme consciousness. Ganesha helps us deals with obstacles so we can rise above them and conquer our fears. He is also a symbologists and a visual medita‐ tors dream, as you would have noticed from the cover page. This month we’re celebrating Ganesh Chaturthi, which signiﬁes the celebration of all manifestation as a diverse aspect of That one single energy and its return back to consciousness .

Lord Ganesha - Remover of 41 obstacles Peace Pilgrim

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From the editor’s desk

Sakshi Bhava Adhbhutagalu 30 Basement Gita

Hang on a minute, wasn’t this all about getting out of the loop of action and wasn’t it Ganesha himself who took that short cut around Shiva and Parvati signifying our immediacy and oneness with the Self? To make sure action is put in perspective and that we understand that there is no actor, we are also celebrating the teachings of Shri Ramana Maharishi this month. All the quotes this month are from the master idler and will point you back to your eternal nature, lest you be worried about having to do something to get something as far as the Self goes. Happy reading. ‐ In Guruseva

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Prabhuji Speaks - First Enlightened Being

This month we are celebrating Shri Ganesha festival. Mother Parvati was taking bath in Kailas. She wanted some one to guard the entrance for her bathing place. She created a child out of mud from her body and instructed the boy not to allow anyone inside. The boy faithfully followed the orders of the mother. He didn’t even allow Shivji to enter. Angry Shivji cut the neck of the child. Mother Parvati was very upset seeing the dead body of the child. She got angry. To pacify her Shivji joined the head of the elephant and gave life to the boy once again. Now he is called “Ganesha”. The story may appear very strange. But it is pregnant with spiritual Truths. Shivji is the Father. Shiva is pure consciousness. Parvathi – means daughter of mountain. She represents the mat‐ ter. Everything in the universe is born out of union of Shiva and Parvati – Shiva and Shakti –consciousness and energy (matter). Mother Parvati creates the child out of mud. The child cannot recognise the father – conscious‐ ness. This is the state of all human beings. We are born out of mud – earth element in nature. Mother Parvati – the energy gives life to all human beings. But born out of mud our minds are tuned to form only. We cannot rec‐ ognise the consciousness – which is our Father. We can only recognize the matter – the mother. We are identi‐ fied with the body mind complex made out of matter. We become sons/daughters of the mother forgetting the Father – our consciousness. Shivji as consciousness cuts the head of the child and transplants with elephant head. This is the symbolism used in Puranas to indicate that total thought process is changed – cutting the head and giving new head. New thought process can only come through the wisdom – Jnana. Shivji represents the Sadguru in this process of changing the thought process. Now Ganeshji is able to represent the Father – Con‐ sciousness – Shivji. Thus Ganeshji represents the first enlightened being. All symbols associated with Ganeshji represent the blissful state of a Jnani – enlightened being. Small eyes repre‐ sent sharp observation. Big head represents the wisdom. Big ears represent the ability to listen carefully. Big belly represents the blissful nature. The vehicle mouse represents the ego. Shri Ganeshji's form is the representation of state of Enlightened Being in a beautiful pictorial way. Ganesha means the Gana+Isha – master of Sense or‐ gans. Only a wise one, enlightened one is the master of sense organs. Shri Ganeshji is to be worshipped first be‐ fore performing any auspicious activity. No wonder our ancestors keep reminding us – the purpose of life is en‐ lightenment and liberation. Before performing any action they remind us the state of enlightened being and moti‐ vate us to work towards our liberation.

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Sri Krishnajanmashtami - Part 2 First is bringing Krishna Consciousness into you through message of Bhagavad Gita which has 760 slokas. Which shloka should we implement in our life? What do we understand by Bhagavad Gita? There are 760 shlokas in Bhagavad Gita but there are only two messages in Bhagavad Gita if you understand these two messages you will understand the whole Bhagavad Gita which is:

Your own Selfrealization is the greatest service you can render the world.

1. There are only two ways to live ‐ one is called Pravritti marga and the other is called Nivritti marga. Vritti means thoughts. Pravritti means increasing thoughts and nivritti means reducing thoughts. Which path are you in life? Are you in the path of increasing thoughts or decreasing thoughts? Are you in the path of more and more stress or are you in the path of less thoughts and peaceful life? This is the first message of Bhagavad Gita. If you are stressed out then you are on the path of Pravritti, if you are peaceful then you are on the path of Nivritti. Those who want to go on Pravritti marga don't need to read Bhagavad Gita, there are so many teachers who can teach how to be successful, how to make more money, how to be successful etc., they can approach many many masters who teach how to be successful on Pravritti marga. For those who want to walk on Nivritti marga there are 2 paths: Loke asmin duvidha vishta pura prokta maya nata jnana yogena sankhyanam karma yogena yoginam There are only 2 paths‐ path of liberation ‐ Nivritti marga, path of stress and tension ‐ how to become ambitious. Path of liberation there is only one Guru and that is Lord Krishna, master of Yoga, listen to Bhagavad Gita. On Nivritti marga there are 2 paths ‐ karma yoga and jnana yoga. It is beautifully explained in the anecdote of Shi‐ va, Parvati, Ganesha and Muruga story, explaining the Karma and Jnana yoga. One day Shiva and Parvati were sitting peacefully in Kailasa. Narada, the trouble maker, appears with a mango fruit and says that one who eats this mango will be the Adhipati of Devatas, but under one condition that this mango cannot be cut. Both Muru‐ ga and Ganesha start fighting for the mango. So Parvati puts one condition that one who circumambulates the whole world three times, will get the fruit. Before Parvati could finish her condition, Muruga dashes on his vehi‐ cle Peacock, to go around the world. Ganesha on the other hand goes around his parents and gets the fruit and eats the mango and washes his hands by the time Muruga comes. Muruga gets angry as to how he could get the mango when Ganesha had not even moved. Parvati asks Ganesha to explain why he circumambulated his parents. Ganesha says the whole Universe is nothing but Shiva and Shakti, Consciousness and Energy. By going around the parents Ganesha had circumambulated not just the Earth, but the whole Universe three times. This is the story that seems like a simple version. This story depicts the two paths of Jnana and Karma on the Nivritti Marga. Ganesha represents Jnana marga whereas Muruga represents Karma marga which is action ori‐ ented. Jnana marga is shortest path to realize that Shiva and Shakti are one in you and to experience that is called Mukti or Liberation, and that has to happen in you, that is why Ganesha is Adi devata for Jnana or knowledge. Muruga represents Karma marga. Most of us are action oriented, when we perform karma. It purifies our mind and only then we will be ready for Jnana yoga from Ganesha. These two paths for living are illustrated in Bhaga‐ vad Gita ‐ Pravritti marga and Nivritti marga which in turn has two paths ‐ Jnana and Karma yoga One may argue that Bhagavad Gita has bhakti, dhyana, kriya etc., because Bhagavad Gita is called Yoga Shastra ‐ there is bhakti, kriya, dhyana etc. However, all these yogas are put together in the form of karma yoga, wherever there is ac‐ tion involved whether physical, mental or verbal it is called karma yoga. Verbal action is called japa, mental ac‐ tion is called dhyana and physical action is karma. Wherever action of any kind is involved it is karma yoga The whole of Bhagavad Gita teaches about only two topics ‐ Yagna and Yoga. The whole essence of Bhagavad Gita is: two paths of living ‐ Pravritti and Nivritti, two yogas ‐ Jnana and Karma and, two themes of Bhagavad Gita ‐ yagna and yoga

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What is yoga? The meeting or union of Jivatma and Paramatma is Yoga, which is the peak of human life. Yoga is attaining union with the Lord, Self or realizing the oneness of Jivatma and Parmatma. To attain that yoga, your lifestyle has to be yagna. If you live in the attitude of yagna, then it is yoga. This is the key message or essence of Bhagavad Gita. To understand these key messages we have to read Bhagavatham, as there are case studies and examples from Lord Krishna's life for us to understand the essence of Bhagavad Gita and to implement the message of Bhagavad Gita in our life. Message of Krishna is called Bhagavad Gita and to understand the mes‐ sage we have to read Lord's life in Bhagavatham. In case of some people the message for public is diﬀerent from what their personal life is. Inside and outside lives are diﬀerent. For Mahapurushas or Avatara purushas their life is their message and their message is their life. Their message and life is one and the same. That is why Mahatma Gandhi said, "Be the change that you want to see in the world". If you want to see any changes in the world, these changes have to happen within you. Your life has to become a message, which is Lord Krishna ‐ His life is the message. So Janmashtami is the day we understand the message and Life of Shri Krishna. Why do we need to understand the message and life? We need to hear Lord's message in order to understand and implement following in our lives: pravritti and nivritti marga, jnana and karma yoga and yoga and yagna

Self is the one So we implement the message into our lives. Understanding the life of Shri Krishna is to understand how to apply Lord's message in our lives or application of the message in our lives. It is not just stories in a book, it is for us to read, understand and implement Lord's message and life in our lives. Janmashtami is the day we un‐ derstand the message and life of Shri Krishna and one ﬁne day, if we live the life based on the message and life of Shri Krishna, the birth of Shri Krishna happens in our life, it is the real Janmashtami, until that happens we celebrate the historical Janmashtami.

reality that always exists and it is by its light all other things are seen.

So Lord's life can be understood in Bhagavatham. Let us go to the 10th Canto of Bhagavatham, which illustrates Lord Krishna's life. Shri Krishna was born in a prison on Ashtami day ‐ the 8th day during Krishnapaksha and is called Shri Krishna ‐ Krishna means dark, Bhagwan is light but Krishna is dark, how is that possible and why is that so? Why is Krishna dark when God is the form of light? Because a blind man cannot see the light. For one who does not have eyes Lord cannot be seen, he appears dark. Our eyes are blinded by our ignorance, our spir‐ itual eyes are blinded and we need spiritual eyes to see the Lord. For those who do not have spiritual eyes, Lord is Dark. He is born in darkness; he is born in our ignorance also. The same Krishna was recognized as Bhagwan and Parabrahma by Vidura, Draupadi, Gopikas but same Krishna was recognized as enemy by Kamsa, cunning guy by Duryodhana. Can you recognize Lord even if He appears before you? Gopikas, Vidura Draupadi had their spiritual eyes of wisdom opened and hence they could recognize Krishna as Bhagwan. One has to have inner eyes to recognize Bhagwan who can appear as human or animal. As long as we have ignorance Lord Krishna appears to be dark. It is not easy to recognize God. He can appear in human or animal form. Do we have eyes to recognize God? One day Father was reading the bible in church, and was calling Jesus to come. Out of mercy and compassion for the Father, Jesus walked into the church hall, and asks the perplexed Father what he wanted. Father looks up and down and asks him who he is? Jesus replies that he is Jesus of Nazareth. Father announces that one person has appeared in the Church and claims to be Jesus. Not knowing what to do, the Father calls the Pope for advice. Pope coaches the father to ask Jesus to wait and sit in the church for three hours as there are many people who pose as Jesus Christ. If he waits for three hours then Pope asks the father to call him back. The Fa‐ ther then orders Jesus to sit in the church for three hours, and then he would accept him as Jesus. For most of us, God has to appear with special eﬀects. Even when Shiva appears in front of us, we expect him to have the Trishula, snake etc. but if he comes in the form of human or animal we do not recognize him and have doubts if this is real Shiva or somebody. If Shiva comes in the form of another human being or animal, then it is a gone case, we can never recognize Him.

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The sign of Jnana is: manusyanam sahasresu kascid yatati siddhaye yatatam api siddhanam kascin mam vetti tattvatah vasudeva sarvamiti sa mahatma sa durlabaha

Mind is consciousness which has put on limitations. You are origi-

There are thousands of people who want to see God, not billions because not all of them want to see God. Out of those thousands of people only one or two realize the Lord to see Divine in all living and non living beings. For other people Krishna is human body, Kamsa thought Krishna was human but the same Krishna appeared as God for Gopikas. Our eyesight and perspective has to change to recognize God and how can that change hap‐ pen? That change only happens with wisdom. When do we get wisdom? We get wisdom when our mind is puri‐ fied. When we live our life as an offering to God, with an attitude of service to God, our mind gets purified. Then Jnana comes to us in the form of Guru when the mind is purified. Guru's teaching is the Jnana or Wisdom. This Jnana is received by the Kshara Purusha or Jiva. What does this Jiva understand from the teaching? under‐ stands that I am not the body, I am not the mind and I am not the intellect, I am Shiva swaroopa. Freedom from ignorance is called Jnana. For attaining Jnana you have to live a life of Yagna. This is the teaching from the Guru as Jnana for attaining Mukti. When Kshara Purusha realizes Akshara Purusha in oneself, it is Self realization or Atma Jnana. When you realize oneness of the Self that is Brahma Jnana, realizing Paramatma or Jivatma and Paramatma as one, then you are Brahman realized. First is Self realization and then comes God realization. The‐ se are the two stages of realization. In order to realize God, you have to realize your Self first and know who you are: Naanu naanembeddu naan alla, eedeha mana buddhi naan alla Sachidananda atma shiva naanu naane Shivoham Shivoham

nally unlimited and perfect. Later you take on limitations and become the mind.

If you realize who you are, only then you can realize God and see Lord in everything and everywhere all the time. Without realizing who you are, you try to realize God and get stuck in various philosophies ‐ Dvaita, Advaita and Visishtadvaita. First you realize yourself and then you realize all other philosophies. If we realize who we are and realize God, then Krishna Janmashtami happens in us. Any child is born is out of the impulses of Karma. I am born as a result of Karmaphala and to reap the karmaphala from many many lifetimes, which is why the child cries when it is born. Lord incarnates to free us from this karma. How does He do that? Through Jnana or through His message. yada yada hi dharmasya glanir bhavati bharata abhyutthanam adharmasya tadatmanam srjamy aham This message is not about Duryondhana and Kamsa, it is about you and me. Dharma has become Adharma due to our ignorance. To destroy the Adharma, Lord has to give the message. Killing Duryodana and Kamsa is one time aﬀair for the Lord, but weeding out the ignorance in us takes many many lifetimes. There is so much cor‐ ruption, fraud etc. in society and yet we are anxiously anticipating that Bhagwan will come one day, because He has promised that one day He will come. But you miss Bhagwan's coming as you are in some other century. Bhagawan coming into our life can happen anytime provided we open the doors inside us that is closed from inside. Open the door and Krishna will be born. That is why Krishna is born in the jail, and even after 5060 years the birthplace of Krishna is still in the jail. Even today Krishna's birthplace is a jail. Go to Mathura, policeman will be guarding Krishna's birthplace because it was converted into a Masjid by Muslims. There was ﬁght in the Mas‐ jid, hence Krishna's birthplace is still in lock and key. It is still a jail, 5000 years back it was a jail and even today it is a jail. Same is the state of human beings, Krishna has to be born. Where does He have to be born? In the jail, your heart is the jail or prison. Our heart has become the prison and ruled by Kamsa and in that prison Devaki and Vasudeva, husband and wife together are residing. Devaki means light, Vasudeva is knowledge, they both

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need to reside in our hearts and then Krishna will be born in our hearts. Who is that Devaki and who is that Vasudeva? Our mind and buddhi, mind filled with desires and cravings for objects always wanting something or the other. The purified mind is Devaki and purified intellect is Vasudeva. If they both reside in this prison called heart, then the Divine Child Krishna will be born in our hearts. Lord Krishna being born in Mathura is important and historical, however more important is for Lord Krishna to be born in our hearts of which the mind and intel‐ lect are purified. To purify the mind, perform one has to do karma yoga and for the purification of the intellect one has to do Jnana Yoga. When these two yogas are performed, then Yogeshwara Krishna is born in the prison of our hearts. That is the real Janmashtami.

The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measures to gauge spiritual progress

Kamsa ‐ Kamsa means dukha, one who gives trouble to all people. Who is that kamsa in us? Naanu Naanu Naanu ‐ Ego that I am the body, I am the Mind and I am the Intellect is the Kamsa in us, this ego gives trouble to every‐ one. When Kamsa resides in our heart then Krishna cannot be born in us. Seven children are born and die be‐ fore Krishna can be born as the eighth child. He is the Yogeshwara, that is Raja Yoga ‐ Yama, Niyama, Asana, Pratyahara, Dharana, Dhyana and Samadhi, which is Ashtanga Yoga and when ashtanga yoga happens then Krishna is born. For Krishna to be born, Maya has to disappear. The eighth child who is a girl substituted from Nanda Gopas house is Mahamaya. When Mahamaya disappears Shri Krishna appears. When Krishna is born in the prison, seven children are killed. The prison is well guarded during Krishna's birth. Then Narayana appears with Shanka Chakra Gada Padma in front of Devaki and Vasudeva. Divinity appears as Narayana the Shan‐ kachakragadadhari or Divine Light. So both Devaki and Vasudeva or mind and intellect, prostrate to Narayana. Bhagwantha has no form, guna or name. Lord is beyond name and form. There is guna in the Prakriti. What we see is the Prakriti which has three gunas ‐ sattva, rajo and tamo gunas. Bhagwantha has no gunas, He is Gunati‐ ta, that means He is beyond the three gunas, but His three gunas are gunas of Consciousness Sat‐Chit‐Ananda. There is no relation between Bhagwan’s and Prakriti’s three gunas. Lord has no attachment to Prakriti, but He still takes the body of human being and takes birth. When human beings are born they are attached to Prakriti and identify themselves with the body mind complex. Whereas when the Lord takes the human form, He is not attached to the body mind complex, it is used as a vehicle for Bhagwan to manifest. There is difference be‐ tween using the vehicle and being the vehicle and getting attached to the vehicle. Human beings get attached to Prakriti or their body mind complex. Lord has no such attachment to Prakriti or the body mind complex. In prakriti everything is visible; however Bhagwan is invisible and cannot be seen by the normal eyes. When the visible and invisible Bhagwan become one, then that is Janmashtami. Krishna tells Vasudeva and Devaki to go to Nanda Gopa's place and bring that child to Mathura and keep it in the prison in Mathura. As told by Krishna, Vasudeva goes to the prison door and the door opens, he goes to Gokul and brings the female child to the prison and lays the child by Devaki, and leaves Krishna in Nanda Gopa's place in Gokula. After Vasudeva returns with the female child back to the prison, the child starts crying and the guards wake up. Guards give the message of the new child born to Kamsa. Kamsa comes to the prison and takes the child to kill it. This child jumps from Kamsa's hands and tells Kamsa that the child who is destined to kill him (Kamsa) is born somewhere else and his (Kamsa) time is up. The child starts laughing and disappears. This female child is called Mahamaya. When the Maya in us is destroyed, then Bhagwan will be born in our hearts. In Maya, identification to the body, mind and intellect happens to human beings. When Maya disap‐ pears, then Kamsa ‐ our ego is destroyed and Krishna is born. For Kamsa to be destroyed, Maya has to kick Kam‐ sa or ego and then Krishna comes and kills Kamsa or our ego. Our heart is the prison, Kamsa is the ego, Devaki and Vasudeva are mind and intellect, gatekeepers are Kamsa's or ego's companions ‐ kama, krodha, madha, matsarya, lobha and moha. When Mahamaya in the form of female child kicks kamsa or ego then krishna takes birth in our hearts and in Mathura. This is the spiritual story of Shri Krishna's birth. Let us look at some other stories from Krishna's life so we understand Krishna's life better. Kamsa was killing all the new born babies. Krishna was growing in Nanda Gopa's house, while kamsa is killing all the new born ba‐ bies. Kamsa sends Putana to kill all new born babies. Putana is a visha kanya, by birth her blood is poison and when she breast feeds she poisons the child. She comes and lifts Krishna and breast feeds the baby, and the child sucks the life out of Putana. This five day old baby kills the demon, Putana. Actually in Bhagavatham killing

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is not killing, it is called Liberation of Putana or Mukti for Putana. Bhagwan has no partiality to anyone; He is equanimous to one and all. Putana has come to feed the Lord even though it is poisonous. Lord gives her Mukti when she breast feeds poison, Lord grants her Mukti out of sheer grace that she came to feed him. This is the Grace of Lord. Lord recognizes even a small act of gratitude in us, whereas human beings don't because they are blinded with karma and cannot be grateful for any small acts. Lord says he accepts anything ‐ phalam, push‐ pam, toyam or patram, even a leaf that is oﬀered with bhakti is accepted by the Lord. Whatever you give with devotion, oﬀering your mind with devotion is important and dear to the Lord. Do you know how many lifetimes we have spent as humans and animals? Do you know how much of karma you have accumulated over lifetimes? Many many lifetimes and many many karmas. Anantha karmas.

You need not aspire for or get any new state. Get rid of your present thoughts, that is all.

In Buddha's language we have taken many many million lifetimes, if we put together all our spinal cords from all our lifetimes it will be greater than Himalaya and the dukha we have gone through in all our lifetimes is like a river mightier than the Ganga. This is a metaphor for the lifetimes and karmas human beings have gone through. We have gone through so many lifetimes and accumulated so much karma. Sanchita Karma is anantha, it is impossible to come out of the bondage of karma. It is like a thick dark covering and to come out of this bondage of karma one ray of light is needed. Lord is waiting with that one ray of Light. He is ready to recognize one good act and is ready to grant you Grace. That is the story of Putana to understand that Lord's Grace is infinite. He is ready to recognize even one good act and grant us Grace and Liberation. Putana was Balis wife in previous birth, when Vamana came, she saw Vamana and desired vamana to be her child. To fulfill that desire, she was born as Putana and she fed the child. So Karma chases you in all lifetimes, does not spare any one. However, even one act of goodness or good karma will be rewarded and will take you to Bhagwan, just like Putana. Over many lifetimes we have accumulated so many karmas, in order to be liberated we need Lord's Grace and that Grace is called Mukti. Bhagwan has five roles to play or five karmas srushti, sthithi, samhaara, bandha and moksha. Putana's story illustrates how Bhagwan fulfills the role of bestowing Moksha. Then Krishna kills many other asuras or demons who come to kill Him ‐ Dhenukasura who comes as a cow, Trinavarta who comes as wind, Shakatasura who comes in the form of bull. This is the glory of the child; He kills these demons even before He turned five years of age. An ordinary child has no ability to do this. So that is why He is not Kshara Purusha, nor Akshara Purusha, He is Purushottama in the human form. Divine child is a joy for all people. There are hundreds of Gopikas who recognize the divinity in that child as Parabrahma himself. The Gopikas are souls that are longing for Bhagwan. Gopa means hidden, the intense hidden desire to see Lord is called Gopika. Gopika can be anywhere anyone who has the intense desire to see Lord is Gopika. The desire to see Lord is in everyone, but the expression of that desire is Gopika. Main purpose of Shri Krishna to manifest is to fulfill the desire of the bhaktas and give darshan to Gopikas. That is why he has gone to Nanda Gopa's house even though he was born in Mathura. Gopi‐ kas were there in Gokula. Is establishing Dharma or fulfilling Gopikas desire the first purpose of Lord Krishna's incarnation? He has first come to fulfill the desire of Gopikas, Nanda Gopa and Yashoda as a child and then es‐ tablishes Dharma. This is Lord's birth and karma. Janma Karmacha me divyam. His karma is divine because He wants to fulfill the desire of the Gopikas, the longing that they have had for so many many lifetimes. One day Shri krishna a five year old is playing with his friends, and they are hungry. He asks the kids to bring food from all the houses, where they are all performing yagnas. Krishna's friends go there to ask for food and they are chased out as the yagna is in progress, the men chase them away as they cannot give food before com‐ pleting the yagna. Then Krishna asks his friends to go to the women folk of the house and ask for food. The children go to ask for food and these women come running and bring food for Krishna because Krishna has asked for food. They feed the children and take the rest of the food as prasada back home. One of the men who was performing the yagna gets very angry with his wife for taking the food and giving it to Krishna before the yagna was completed. He throws his wife out of the house in anger. That lady who is thrown out of the house, prays to Lord Krishna, surrenders to Him and dies there. She gets liberated and attains Mukti at that moment. Then all the men immediately realize their mistake and ask Krishna for forgiveness. In this story, there is deep

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Misery is nothing but an illusion caused by the unreal sense of individuality. In truth no one has ever experienced any such thing other than that unreal illusion. If one scrutinizes one's own Self, which is bliss, there will be no misery at all in one's life.

inner spiritual meaning. In this story Krishna is telling that yagna is being done for the Bhagawan. But when even Bhagwan is in front of you, you cannot recognize Bhagwan. But women on the other hand, are endowed with higher divine qualities than men, by nature. Women are naturally endowed with more spiritual qualities like sama, dama, prema, bhakti, titiksha and shraddha. Women have more spiritual and divine qualities required for Spiritual sadhana. But unfortunately these divine qualities are lost and are trapped as jealousy and desire. Women have higher divine qualities because of which they are able to recognize Krishna as a Divine Child. So there are many stories in the Bhagavatham, but due to time constraints I will quickly give the spiritual mean‐ ing of few stories. Then there is the play of Raasa Krida or Krishna dancing with Gopikas, when Krishna was ten years of age. All Gopikas danced with Krishna. That dance of Gopikas is the dance of the Jivatma with Para‐ matma. When individual soul realizes the Paramatma, this time of Self‐realization is called Raasa. So in physical form it is Gopikas playing and dancing with Krishna, in spiritual terms it is jivatma merging with paramatma, experiencing the bliss of realization that is called Raasa. Then there is another story of Krishna lifting the Govardhana Parvata. People are worshipping Indra for rains. Krishna tells them there is no need to worship Indra, instead worship Govardana Parvata. Indra gets angry at Krishna and pours rain. Krishna lifts the whole Govardana Parvata with his little finger. So the inner spiritual meaning of this story is that, people worship various Gods for granting and fulfilling their worldly desires, Krish‐ na says you don't have to worship any demi Gods for your desires because whatever happens or does not hap‐ pen in your life is solely because of your Karma. If you have done good karma something good will happen to you and if you have done bad karma something else will happen to you. So instead of worshipping the Indra and asking for fulfillment of desires from demi Gods, perform karma that will be useful in your life. Karma is what gives you good and bad result and not Devatas, and Grace is given by Bhagwan to lift the Govardana par‐ vata. Just like our house needs a foundation, the whole universe is being held by Bhagwan, which is meant by Bhagwan upholding Govardan Parvata with his little finger. So similarly many events happen in Bhagavatham. Krishna comes when Draupadi cries for Krishna as Bhaktavatsala. Krishna gives the teaching of Bhagavd Gita to Arjuna, gives Vishwa Roopa Darshana to his mother Yashoda, Dhritarashtra and Sanjaya. So Krishna is a deep lover, premi, rajkarni, bhagwantha, jnani and over and above all that, He is Sakshi. Krishna teaches us how to live with deep love, being in the midst of politics but not being affected by it, as a Jnani and as a Universal teacher and as a Sthithaprajna one whose consciousness is established in higher truth. So that is Krishna. Each story from Krishna's life has deep inner spiritual meaning. Many more Janmashtami's have to come and if Krishna is born in your heart by next Krishna Janmashtami you can tell Krishna's stories. ‐ Hare Krishna Hare Krisha Krishna Krishna Hare Hare Transcribed by Atmajyothi Prema and Atmajyothi Gayathri

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Panchadasi - Tatva Viveka.

Chapter 1 Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji... '' O Sadgurudeva ! Thou is Brahman , Eternal and Pure . Thou is beyond perception , formless and taint . Thou is Eternal Knowledge , Consciousness , and Bliss . O Gurudeva ! O Pujaneya ! Please bless me to merge in Thou's lotus feet .'' 1 . Salutations to the lotus feet of Sri Sankarananda whose only undertaking is to destroy the primordial shark of delusion along with its manifest eﬀect.

One suffers because of the idea that the body,

The Vedanta say that we are not seeing the things correctly. So when the Vedanta says that the world is not real , we misunderstand that the world does not exist and how is that possible ? Vedanta says that what we see is not real , which really means that we are not seeing it correctly.

which is never oneself, is `I'; suffering is all due to this delusion.

Commentary : The primordial shark here means the monster of Maya . anything that makes life difficult , anything that is the primary cause of all the stress , anxiety and worries in life is definitely can be called as monsters, and that is what Maya is . Maya makes things appear different from what they are . It hides the reality and projects something else in place of that. The best example is the Rope snake analogy. In this example the rope is the reality which is real and in place of rope we are seeing the snake. So two things have happened. The reality of the rope has got hidden due to darkness i.e., to say I don't see a rope there. If I had not seen anything there , that would not have been the problem , but , I see something else which is not there ‐ The Snake . and what makes me see the snake is the Maya .

When we go back to the snake rope example, it is true that the snake is not real, but that doesn't mean that noth‐ ing is there, the rope is there but the snake is not there. So when the Vedanta says that the world is not real , it does not mean nothing is there, what is really means is God is there. So when we speak about realizing God, we think it in terms of Time and say it is something which may happen in future, or when we think of it in terms of space ‐ that it is something which cannot happen here but can happen in heaven. Vedanta says it cannot be thought in terms of Time or Space. We are already seeing God all the time. In fact there is nothing else to see, if God is Omnipresent than how can we avoid God, when God is everywhere there is no choice , but, we are not see‐ ing God as God. we are seeing God as the world. just like we are not seeing the rope as rope, we are seeing the rope as the snake. it is true that all are afraid of snake, so, what we have to do is just switch on the light and be aware of the reality that I was seeing the rope all the time , but I mistook it as the snake ! in the same way we have to switch on the different kind of light to realize the reality that I was seeing God all the time , but , mistook it to be the world ! and that different kind of light is Consciousness. looking deeply at the Truth and that Truth is the Truth of Consciousness. Maya hides the reality and puts something else in its place and that something else is the effect of Maya. Shirasa Namisuva, Tamma Pada sevaki

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Bhagavan is always with you, in you, and you are yourself Bhagavan.

Interview with Prabhuji Any particular Guru you had in your life? As I always teach everything is a Guru. Your mother, father, brothers, sisters, friends, and enemies, everybody are your Gurus. For putting me into this spiritual path, mainly one person was responsible. His name is Gopala Krishna Shenoy. He taught me yoga at a very young age. I practiced yogasana under his guidance for many many years during which he taught me yoga, pranayama, dhyana and Kundalini, he taught me at a very young age. From the age of 10 till the time I completed my engineering I practiced Yoga under his guidance. That actually put a good foundation for my spiritual life. Then I learnt Kundalini, Pranayama from a Yogi from a place called Hampe. I do not know the name of the Yogi; he taught me Kundalini Yoga. This was when I was in my ninth standard, so I practiced yoga for 7 years. I practiced Kundalini yoga. I had some good amount of exposure influ‐ enced by Mukatananda Meditation center. The current Guru, head of this center is Swami Chidvilasananda Saras‐ wati. I used to attend some satsangs conducted by them. Kashmiri Shaivism attracted me a lot. But I have never met Swami Chidvilasananda or Muktananda. They influenced some of my thinking. Because of my yoga practice and my kundalini which I had from a long time from my childhood, I attained the state of Savikapa Samadhi. And I think the contribution goes to my yoga guru. After that I had a very deep desire to go through the study of scriptures, spirituality and understand them. I had a good exposure to the teachings of Advaita under the guid‐ ance of Swami Chidrupananda and Dvaita under the guidance of Bannenje Govindacharya. Then there was my Guru, Sadguru called Ajja. My teachings of Self‐enquiry were taught to me by Ajja in Puttur. Later, I got good exposure to Bhakthi Yoga under the guidance of Mata Amritanandamayi. So, these are my different Spiritual Masters. If I have to name them, it is Gopala Krishna Shenoy for Hatha Yoga, Siddha Yoga headed by Swami Chidvilasananda, Bannanje Govindacharya for Dvaita, Swami Chidrupananda for Advaita and Self‐enquiry by Sadguru Ajja. What is the difference between Patanjali yoga and Kundalini yoga ? They are similar and related. Patanjali yoga does not mention kundalini directly. Patanjali Yoga works on various energy centres called chakras. Muladhara, svadishtana, manipura, anahata, vishuddha, ajna are the six chakras. Patanjali Yoga works on body and energy and activates chakras. This is also one method. Another method, kundalini yoga which is called shaktipath, happens through master. Vivekananda went to Ramakrishna Parama‐ hamsa and asked him 'have you seen god', Ramakrishna touched heart of Vivekananda and he had a realization. For this to happen, the student has to be an evolved soul like Vivekananda, where you get a glimpse of realiza‐ tion. The idea is to give demo to Vivekananda , now work for it, it will fade, Vivekananda has to work for it later. Kundalini yoga, you need to have a guru and intense devotion to guru. The energy flows upwards due to guru bhakti. A crude example, a person whose energy flows downwards if he sees a person of opposite sex. If a per‐ son of spiritual quality, the energy moves upwards. This upward flow of energy is called kundalini. It is a natural process. If guru graces, it is called shaktipath. It leads to experience of divinity. kundalini yoga can happen through Raja Yoga which is forceful. Or through devotion which is natural. Ramakrishna Paramahamsa says kundalini is necessary, devotion is the key to kundalini, bhakti. Devotion to master and devotion to deity. What happens in kundalini is important. When energy flows downwards, when river flows it creates a footprint. If you take a image of Rajasthan, there was a river called Saraswati, the print of Saraswati after few thousand years after it got dried up can be seen. Similarly, there are impressions created in mind. They create foot prints. Most of the time our mind is in outer world, food and sex. Energy takes that direction always. Because of grace of Guru, if your energy flows upwards, it creates a reverse path for mind, now it can flow towards awareness, so the kundalini energy which is awakened, it goes upwards and purifies all chakras, nervous system and past im‐ pressions. Chakras get impure when mind goes downwards. Chakras get purified when mind goes upwards and

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it prepares you for Self‐realization. Kundalini yoga prepares your subtle body. and prepares for Savikalpa Sa‐ madhi. For Nirvikalpa Samadhi you need jnana, Atma jnana is needed. You mentioned that you learnt yoga for long years, Kundalini yoga, how long did you learn? Kundlaini yoga teaching was for 2 hours, later I practiced that. There was an announcement in newspapers and I went there, learnt it and then practiced it. In Reiki healing and Pranic healing, they do energy transfer, what is the difference? There is a difference, the energy is same, and in Reiki the universal energy is channelized by you. Kundalini ener‐ gy is your own energy which is sleeping at the base of spine. It is there in sexual fluids, it moves upwards, in Reiki you become channel, in Kundalini it is your own energy. You can be channel and still be unaware. In kundalini, it leads to awareness.

Not from any desire, resolve or effort on the part of the rising sun, but merely due to the presence of his rays, the lens emits heat, the lotus blossoms, water evaporates, and people attend to their various duties in life.

What is Reiki? Channelizing universal energy through you. What are symbols? Original Reiki master meditated under ice cold water falls. He saw some symbols of universal energy. Those are Reiki symbols, you need to get from master. When did you start playing the role of Guru? Do you consider yourself as Guru ? I do not consider myself as anything. If my daughter calls and says father, I become father. If my wife says hus‐ band, I become husband. If my boss says I am subordinate, I am subordinate. If a student comes and says I am guru, then I am guru. Guru is with reference to somebody else, with reference to me, I am nothing. If you call me Guru, I am Guru. If you call me Sadguru, I am a Sadguru, master or anything. As far as I am concerned, I am not a guru or Sadguru, I am not a body, mind and intellect, how can I call myself as Guru or something. All these are roles which are played for that situation, when student comes, I become guru. Even if I become Guru, I will not forget that I am not body mind and intellect, to fulﬁll the question of student, I play that role. I will not lose awareness. The awareness that I am not the body, mind and intellect is always maintained. I am not Guru an I am not a student. When did I play the role of Guru? When a student comes, I play Guru role. If student goes back, I am not Guru. If there is student, there is Guru. Because you people are there, I am a Guru. If you ask a question, I take the role of Guru. If there is no student, master disappears. Somebody who claims himself as Guru is not Guru. Somebody else has to say he is Guru. Every other position in world is given authority or position, it is the people who makes Minister, Minister derives power from people, nobody can say they are minister by themselves. If wife says you are husband then you are husband. Otherwise he is nobody. Sometimes after marriage, he becomes nobody. Nobody to become somebody, somebody has to say that you are somebody. Same case with Guru sishya also, if student says you are Guru, then you are Guru. If student says you are not a Guru, then it goes, Guru and sishya is not permanent thing. It is a transaction. Guru is a person with Self‐realization. He has no identity with body, mind and intellect, then how can he call himself Guru. Is liberation is not possible without help of Sadguru ? What is liberation? Many people are not clear about liberation. If wife leaves me, I am liberated. Liberation from wife, boss, and husband is mukti. But it is not that. Mukti is liberation from yourself. I am body, mind, intellect, I, me and mine has to go. Liberation is from limited concept of I. How can you get liberation from yourself? Be‐ cause the ignorance is in you, mukti is from ignorance. How is it possible? Whatever you learn, you can learn

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Meditation is meant to remove

about world. You cannot learn about yourself. That understanding about yourself has to come through authori‐ ty. Is there anybody in world whom we can trust? Everybody is there to get something from you. It is a transac‐ tion. It is a give and take. If you smile, you get a cup of coffee from wife. If you give sari, or present, some ex‐ change. Nothing comes free, any knowledge or wisdom a tag is attached, and something I have to get back. To attain something about truth, you need to go to trustworthy source. Now, as far as our understanding goes, no source is trustworthy. Everybody is selfish in some way. Unselfish knowledge that can uplift you is called Atma jnana. For ex: Upanishad tells about Self‐realization. Even that understanding has to go through mind and intel‐ lect which are impure. Your understanding of scriptures happens through your ignorant mind, what you think is right you take. The basic ignorance did not disappear. In the presence of somebody the ignorance goes, he is Sadguru. That is called Self‐realization. Unless you meet such a person, you cannot believe that such a lifestyle is possible, such knowledge is possible, and such a person is possible. Everything is theory. Our fantasies are there. They are like, for a Self‐realized person one half feet beard. Those do not have beard, cannot have Self realiza‐ tion, so ladies cannot have Self‐realization. Unless they see somebody who is an example of Self‐realization, they will not understand. Where they can see that there is no self interest involved, genuineness, such a person is called Sadguru, provided he is ready to teach you. Without such a Sadguru it is not possible for majority of peo‐ ple to have Self‐realization. Without a Guru there is no Self‐realization possible unless for few rare souls who have past life karma. ‐ Transcribed by Atmajyothi Prema/ Atmajyothi Gayathri

the ignorant idea that He is only outside. If He be a stranger whom you await, He is bound to disappear also. Where is the use for a transient being like that?

Upanishad Quotient Match the Sanskrit words with their English meaning. The words are from Prashna Upanishad English Sanskrit 1. Samithpaani established in Brahman 2. anveshamaana matter 3. Rayi seeking 4. Brahmanishta sacriﬁcial fuel 5. jagrati imperishable 6. aksharam waking state 7. sodasa kalah waking state gross‐body consciousness 8. vaishvanara sixteen qualities 9. krishnapaksha energy channel 10. sukla paksha equalizing breath 11. samana dark fortnight 12. nadi bright fortnight Answers on page 56

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Ananda Marga - Part 7 Showing a paper, what is this? It is a paper. Paper is again a name, what is there in the paper? Paper is made out of bamboo shoots, so if you don't give the name paper, it is a bamboo shoot. Do you agree with this? No, why because you have given the name, this is not paper this is bamboo shoot, where has the bamboo shoot come from? From earth, isn't it? Now is it only earth, water is also there, is this just water, sun is also there in this. So, Maya, mind gives a name and makes it a small entity, do you understand. By naming process we start limiting the reality, we start cutting the reality. The same paper represents, sun moon, earth air water, everything, whole nature is there in paper. So, Lord is in the smallest of the small and the biggest of the big.

The seer alone is real and eternal.

'anoraniyam mahtomahiyam', God is there in the smallest, god is there in the biggest, that is why we do Namaska‐ ra to the paper. The same paper represents, forest, tree, wind, air, water, river all five elements panchamahabu‐ tas) there in the paper. Can you see the five elements in this, no because you have given a new name to the new form? Paper became rocket, when it became rocket we forget the paper, similarly, this paper came from pan‐ chamahabutas, Lord, but we forgot that it came from the Lord. The function of mind is to name and the process of naming cuts the reality into pieces and limits the reality. The process of naming also creates you, how? You say, 'I am', 'I am the body', but you forgot that this is made of five elements, is it just five elements, then also you call it as name body, there is sun in this body, moon, in there, all divine beings are there in this body, Brahma Vishnu, Maheshwara, all Gods, reside in this, but you give name and separate it, limit it. So, again and again you should remember that… ‘Naanu, nanembudu nanalla Ee deha, manah, buddhi, nanalla Satchidanandatma Shiva nanu naane Shivoham, Shivoham, Shivoham’ (I am not the body, I am not the mind, I am not the intellect. I am the Pure Self ‘Satchidanandatma Shiva’, ‘I am Existence, Consciousness, Bliss’, Shivoham, Shivoham, Shivoham) The same mind which is purified is one with the Lord, why, it keeps on giving the name to various objects in the universe, by giving name it creates separation between various elements, so when separation is seen that is Maya, but in reality there is nothing other than the Lord, but due to this may a, instead of seeing oneness you see the separation and the world appears. You start experiencing the world, and the mind starts naming. And when the child is born 11th day namakara, naming ceremony, the first time after 11 days you start calling the child with the name, but what you don't know is, 11th day you start introducing Maya to the child as early as possible. So the whole life the child living with the name, you are sleeping, somebody comes and calls, 'Rama, Rama', you are snor‐ ing. they take your name, 'Vidya', you suddenly get up, so which has gone deep into your mind, god's name that you were chanting whole day or your name, which is kept at the earliest age and you are living with it. Why name chanting is prescribed?

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Name chanting is prescribed so that, you replace your name with the god's name, you do japa, 'Om Namo Bhaga‐ vathe Vasudevaya,' guru has given mantra to you, you do japa, 108 times, and you sleep, someone calls you with that mantra, you are not disturbed, but somebody calls your name, then you suddenly wake up. So mind has put your name deep into your consciousness. To get rid of that name you are asked to chant god's name. Because you are not separate from the god, just by the processing of naming you are separate from the God. But you add just another name to your sub‐conscious mind. You have male name, female name, English name. To replace your name with god's name is called is called Japa Yagna, 'yagnanam japyagnosmi'‐ 'Japa Yagna is the sacred of all ya‐ gnas', why have you attached yourself to the name, by the process of naming you are separating yourself from the God. There is not one thing that is separate from the God, there is nothing other than the consciousness, and consciousness is God. Then why I have become like this, what I am today? There is only God, there is nothing other than the conscious‐ ness, then what we see this wall, this water bottle, this pot, what is this all? THAT existence God, doesn't know inside and outside, because an inﬁnite thing cannot understand what is inside and what is outside, inﬁnite IS, God IS.

The True Being can be realized only in samadhi; what was then is also now. Otherwise it cannot be Reality or Everpresent Being. What was in samadhi is here and now too. Hold it and it is your natural condition of Being.

It is like this, if you go and ask 'Sun', What is light? The sun will say I don't know light, because sun is light. Now if you ask sun, what is Darkness? The sun will tell, 'I don't know', because sun has never seen darkness. Now, if you ask God, what is infinity? He will say, 'I don't know', Now, if you ask God, what is bliss (Ananda)? He will say, 'I don't know', because he is bliss (Ananda). Now, if you ask God, what is knowledge (Jnana)? He will say, 'I don't know', because he is knowledge (Jnana). When everything is God, what will he know what he is? All of us know many things, we are knowledgeable. But Knowledge is bondage. It is given in Shiva Sutras, 'jnanam bandha', knowledge limits us to what we know . Infi‐ nite cannot be known, 'you can be one with the infinite'. There was a Greek philosopher called Socrates, and during his time once there was an Oracle, A priest or priestess acting as a medium through whom advice or prophecy was sought from the gods in classical antiquity. Someone goes and asks the Oracle, Who is the wisest man in the Greece; the Oracle says 'it is Socrates'. So all people rush to Socrates and garland and honor him, and then Socrates asks, 'why are you garlanding me? The Oracle said, 'you are the wisest man in the Greece', and then Socrates says there must be some mistake, 'I don't know anything'. Then the people again run back to the Oracle and says what Socrates said, 'He doesn't know anything, he says, then how do you say he is a wise man?' The Oracle laughs, he doesn't know anything that is why he is a wise man'. Oh. How is it possible that, one who doesn't know anything is a wise man. In reality, 'one, who knows that he doesn't know anything, he becomes a wise man. Most of the people don't even know that they don't know. Most of us live as though we know everything, for example we know this is bottle, this mobile, this paper, but what we don't know that this is Panchamahabutas, this is sun, moon, air water, wind, and earth Etc. Even sun moon, and Panchamahabutas are names, what is there behind is God only. So 'we think we know but we don’t know'. When one knows THAT, they will become silent, mind will become silent. So if you ask any‐thing to god, he says I don't know, because he is every‐thing. He is full of bliss, wisdom.

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Now Lord to experience what is bliss, what is wisdom, he has to take form like you me, and others. He has to expe‐ rience himself in various forms and that is the reason you are born. God is experiencing himself in various forms that is why you are there, he created this universe with his Shakti, to understand his own Shakti, he created Jivas, to experience the universe, one form of the Jivas is you, and one who is experiencing through you is Lord himself. Not only humans, but through all living beings. Audience: But they cannot experience no.

‘No want’ is the greatest bliss.

Prabhuji: the one who is seeing through the eyes and the one who is listening through the ears is Lord only. The same lord experiences the world through cow; the same lord experiences the world through dog; the same lord experiences the world through you; the same lord experiences the world through every living being. We are all the instruments through which one god knows and experiences the world. There is one Lord which is their behind all these and that is consciousness, the consciousness is not fragmented. You have consciousness, I have conscious‐ ness, now consciousness is not fragmented, and mind is fragmented. The instrument is fragmented, the Lord is not fragmented. You are seeing different, I am seeing different, but one who is seeing is the same. Audience: but animals are not aware, we can be aware. Prabhuji: there is no question of being aware; the one who is experiencing is God only. For example: through bin‐ ocular you can see things at distance, through microscope you can see things which are near, so one animal is bin‐ ocular, the other may be microscope, there is nothing in microscope or binocular, it is just an instrument, your body‐mind is also an instrument only, but the one who is seeing is Lord only. According to the capacity of the in‐ strument the world is experienced, that's all. You cannot see things at distance through the microscope, like that you cannot see microscopic things through telescope, each living being has its own specialties and limitations, God experiences the world through that instrument, and however it is experienced. Lord experiences the universe through infinite ways through infinite living beings. That is why it is said, Sahasra‐ shirusha purushaha shahasraksha sahsrapath Lord experiences the world through millions and millions of eyes, he experiences, the world through your eyes, through my eyes, everybody's eyes, 'nimitha matram bhavsavya sachi' , this body mind complex is just an instru‐ ment too experience the world , and after the experience is over and no more experience is required the con‐ sciousness returns, to its source, that is called Mukti, enough for this body. If the experience is not over than it is called death, again another body is taken through this memories and vasanas. so after experiencing , when you feel through this life form whatever I have experienced is enough, then the awareness which had identified with the body mind complex, the consciousness will return back to the source, that is called liberation (Mukti). Now who experiences? It is the mind, it feels, 'I am enjoying, I am doing, but the lord is the Shakshi, the witness', he is the witness in you, in the dog, in me, he is the witness in all living beings, but the mind is different from every living being depending on the quality. Showing two different mobiles of different companies, these are two differ‐ ent mobiles, which operate differently, based on the model, similarly each living beings is made of different model, but the one Shakshi, the witness is one, in all living beings. Now coming out of the mind and going back to Shakshi is going back to God, and that can happen through knowledge (Jnana) and meditation (Dhyana). — Transcribed by Atmajyothi Komal

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Sanatana Dharma - Part 7 Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji.. '' O Sadgurudeva ! I came to you as an empty container, Thou ﬁlled it with the Truth and Reality, Thou embar‐ rassed me lovingly with outstretched arms . I was drowned in the middle of the Ocean of Bhava Sagara, Thou dried up the Ocean and Thou quenched my thirst . Millennium after millennium re‐births, I have surrendered at Thou's Lotus Feet , O Gurudeva ! O Pujaneya ! Please Bless me to merge in Thou's Lotus feet.'' Let us see what Sanatana Dharma says about Guru : Aham Guru Asmi ‐ I am the Spiritual Teacher .

It is the ego which raises such difficulties, creating obstacles and then suffers from the perplexity of apparent paradoxes. Find out who makes the enquiries and the Self will be found.

'' Thou is the Mother ; Thou is the Father ; Thou is the kinsman ; Thou is the friend ; Thou is the Knowledge ; Thou is the Wealth ; Thou is all‐in‐all ; Thou is the Lord of Lord ‐ Parabrahman .'' Commentary : Thou is the mother ‐ Guru is the mother who gives birth to the disciple, that is the real birth ‐ spir‐ itual birth to the disciple. Guru feeds infant disciple with Amrutha which is greater than the mother's milk . Moth‐ er's milk sustains the baby but Amrutha not only sustains the baby but elevates him/her spiritually. Thou is the father ‐ Guru becomes the father and holds the disciple in his arms as he/she enters into the world of spirituality . He teaches you to walk as you toddle in spiritual way and supports you all along . As the evolution starts in you , it is the Guru who encourages all your eﬀorts and appreciates you whole heartedly when you achieve the goal . Thou is the kinsman ‐ Even at the time of disappointment due to our own ignorance Guru as a kinsman helps you smile instead of shedding tears. Guru is someone who listens patiently to your never ending doubts , fears and puts them to rest and brings your mind to Silent and guides you throughout your spiritual journey. Thou is the friend ‐ Guru as a true friend feels happy and his eyes shines with pride at every little spiritual achieve‐ ment . Guru is always there along with you with full of love and compassion seated in your heart as Atman your lifelong friend ! Thou is the knowledge ‐ Guru himself is the living knowledge of the disciple. The disciple need not have to study hours together sitting with Vedas, Upanishads, shruthi , smriti, and so on ., The disciple has to just follow the foot steps of Guru, teachings of Guru and serve the Guru with utmost devotion and Trust. Trust is what comes with evolution and faith is that which has come along with us from birth. Faith is what we do without our aware‐ ness but Trust is the Truth , the Pure awareness ‐ Sadguru himself ! Thou is the wealth ‐ Guru is the wealth , the real wealth ‐ The Pure Consciousness, the wealth which cannot be compared with anything in the whole Universe. The knowledge of Self is the Treasure Tower and that Treasure Tower is Sadguru himself. It is only the Grace of Sadguru which can make an ordinary disciple to an Enlightened Person.

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Thou is all‐in‐all ‐ Guru is everything, everywhere . There is nothing other than Sadguru. Everything is Sadguru ; Everything is from Sadguru ; Everything is of Sadguru ; There is nothing other than and Sadguru ; it is as good as saying '' There is nothing other than Pure Consciousness in the whole Universe ‐ The Sadgurudeva ! '' and he is the Lord of the disciple ‐ Lord of Lord '' Mama Deva Deva '' ‐ Pujaneya Prabhuji. * '' O Goddess Supreme ! By Atma Samarpana Bhava, let all my words uttered be Japa for you. Let all my actions become mudra for you . Let my walking be pradakshina for you . Let my eating, mental and sensory pleasure be ahuti for you. Let my laying down be Pranams for you. Let whatever I perform wit ease become worship for you .'' ‐ Soundarya Lahari . 27 Commentary : When the Atman in you is the Supreme Goddess , Surrender every moment of your life to her. The Supreme Goddess is the Sadguru.

One should realize the Self by the Eye of Wisdom. Does Rama need a mirror to recognize himself as Rama?

Surrender to Sadguru : What is surrender ? Surrender is accepting every moment of life as the Gift of God . Life can never be bed of flowers , it is filled with roses along with thorns. When the thorns are removed, beautiful rose shines out. Surrender is the Trust towards Sadguru. Trust is the spiritual development in the disciple. Being religious is Faith and being spiritual is Trust . Spirituality and Religious are like Trust and Faith . Faith is what comes along with us when we are born, and being religious is like faith which comes along with us without our awareness . Spirituali‐ ty is the Trust which happens through Evolution, Spirituality has nothing to do with being religious. Being reli‐ gious shows the way towards Truth, but when we stick on to the way itself without moving forward we can Nev‐ er reach the Truth. Truth is Sadguru and that is The End where as, way or faith are like Map which can only direct us. Spirituality Transforms us, it is the inner Transformation which happens with the Grace of Sadguru. When we surrender everything to Sadguru who is God himself , you don't have to do anything . it happens . Sadguru is with you 24x7 , but we must be aware of it . This particular article is the great example of the saying '' Sadguru is with you 24x7'' . When I was thinking what else could be added for surrendering to Sadguru, I got a message from Pujaneya '' video streaming'' at about 8‐20 PM on Aug 21st 2012. I logged in and started listening to the Amrutha vani of Pujaneya and was shocked to hear the Subject ! it was '' Surrender to God '' . When it is Sadguru who is seated as Atman in the heart, everything, every moment and every action of the life is of Sadguru, from Sadguru and Sadguru only ! When the action of writing the Article is surrendered to Sadguru, you don't have to write, your hand becomes the Pen in the hands of Sadguru and he is the Writer ! When the action, the fruits of action and the intention of action is surrendered , everything is happening ! Sadguru is the doer ! Sadguru need not have to be in person to operate the actions through you . Sadguru grasps everything without hand, hastens everywhere without feet, sees without eyes, hears without ears, does without action, knows whatever has to be known but OF HIM no one knows ! SADGURU IS THE PRIMAL, THE SUPREME PERSON ,THE PURE CONSCIOUSNESS ‐ PUJANEYA PRABHUJI ! * '' Wherever there is Bhagavan Sri Krishna, the Lord of Yoga, and wherever there is Partha , the archer, there are prosperity, victory and firm policy, this is my conviction. '' ‐ Srimad Bhagavad‐Gita 18 . 78.

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Commentary : Sadguru is the lord of yoga, who purifies your intellect, your speech, your words, your body and your actions through Yoga. Sadguru is the lord of karma yoga who directs you to do Selfless service. Sadguru is the lord of Bhakti yoga where he showers his Love and compassion on you. Sadguru is the lord of Jnana yoga where he imparts you the Eternal knowledge ‐ The knowledge of Self. You are Partha , the disciple . When you are ready to fight the Ego and Ignorance , When you are steady , Sadguru Bhagavan Sri Krishna is there to direct you towards victory and Prosperity . The victory over Ego and Ignorance and the Prosperity is the Eternal Release ! Merging in the Lotus feet of Sadguru ! Shirasa Namisuva, Gurudeva Pada sevaki

Direct knowledge does not require intellectual discourses.

Know Thyself Quiz - 8 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

'Satyameva Jayate' engraved on our National Emblem is taken from ‐‐‐‐‐‐‐‐‐ Upanishad. The higher level of knowledge is called ‐‐‐‐‐‐ Vedas are called ‐‐‐‐‐‐‐‐‐‐ of God. Three sections of Vedas are Brahmana, Aranyaka and ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐. ‐‐‐‐‐‐‐‐‐‐‐ Upanishad is known as Razor of Truth. Master‐Disciple tradition is called ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ in Sanskrit. Vedas are ‐‐‐‐‐‐‐‐‐‐‐‐‐ vidya. Dvaita means Jivatma and Paramatma are ‐‐‐‐‐‐‐‐‐. Unselﬁsh actions are called ‐‐‐‐‐‐‐‐‐‐ karma. Bhutha Yaghna means serving the ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐. One who has understood the essence of Scriptures is called ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐. No‐Mind state is called ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐.

‐ Answers on page 24

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Who am I - Ramana Maharishi As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one’s self, and as happiness alone is the cause for love, in order to gain that happiness which is one’s nature and which is experienced in the state of deep sleep where there is no mind, one should know one’s self. For that, the path of knowledge, the inquiry of the form “Who am I?”, is the principal means.

The Guru cannot give you anything new, which you have not already. Removal of the notion that we

2. If I am none of these, then who am I? After negating all of the above‐mentioned as ‘not this’, ‘not this’, that Awareness which alone remains ‐ that I am. 3. What is the nature of Awareness? The nature of Awareness is existence‐consciousness‐bliss 4. When will the realization of the Self be gained? When the world which is what‐is‐seen has been removed, there will be realization of the Self which is the seer.

have not realized the Self is

5. Will there not be realization of the Self even while the world is there (taken as real)? There will not be.

all that is required. We are always the Self. Only, we don’t

1. Who am I ? The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive sense organs, viz. the organs of speech, locomo‐ tion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasp‐ ing, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five func‐ tions of in‐breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functioning’s, I am not.

6. Why? The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.

realize it. 7. When will the world which is the object seen be removed? When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disap‐ pear. 8. What is the nature of the mind? What is called ‘mind’ is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the

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residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva). 9. What is the path of inquiry for understanding the nature of the mind? That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought ‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the se‐ cond and third. 10. How will the mind become quiescent? By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self‐realization.

You see the objects on forgetting your own Self. If you keep hold of your Self, you will not see the objective world.

11. What is the means for constantly holding on to the thought ‘Who am I?’ When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated prac‐ tice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the sense organs, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antarmukha). Letting the mind go out of the Heart is known as “externalisation” (bahir‐ mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self. 12. Are there no other means for making the mind quiescent? Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the ﬁrst thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath‐control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa). Like the practice of breath‐control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent. Through meditation on the forms of God and through repetition of mantras, the mind becomes one pointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one‐pointed and strong; for such a mind Self‐inquiry will become

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easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self‐inquiry. 13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean. When will all of them get destroyed? As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

If you want to perceive the real nature or form of the Guru you must first learn to look upon the whole universe as Guru rupam [the form of the Guru].

14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self? Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds ‐ one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds ‐ auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impres‐ sions it is regarded as evil. The mind should not be allowed to wander towards worldly objects and what con‐ cerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quies‐ cent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered qui‐ escent, one may live anywhere. 15. How long should inquiry be practised? As long as there are impressions of objects in the mind, so long the inquiry “Who am I?” is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands. 16. What is the nature of the Self? What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in mother‐of‐pearl, these three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no “I” thought. That is called “Silence”. The Self itself is the world; the Self itself is “I”; the Self itself is God; all is Siva, the Self. 17. Is not everything the work of God? Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun‐stone emits fire, the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affect‐ ing the sun, or like the merits and demerits of the other four elements not affecting all pervading space. 18. Of the devotees, who is the greatest? He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things

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move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease? 19. What is non-attachment? As thoughts arise, destroying them utterly without any residue in the very place of their origin is non‐ attachment. Just as the pearl‐diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non‐attachment, dive within oneself and obtain the Self‐ Pearl.

One must see the Guru in all living beings.

20. Is it not possible for God and the Guru to effect the release of a soul? God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru’s gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one’s own eye of knowledge, and not with somebody else’s. Does he who is Rama require the help of a mirror to know that he is Rama? 21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)? Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream. 22. Is there no difference between waking and dream? Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake. so do those in a dream while dreaming. In dream the mind takes on another body. In both wak‐ ing and dream states thoughts. names and forms occur simultaneously. 23. Is it any use reading books for those who long for release? All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one’s Self is; how could this search be done in books? One should know one’s Self with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned. 24. What is happiness? Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward‐turned, and enjoys pure Self‐Happiness. Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back

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into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery. 25. What is wisdom-insight (jnana-drsti)? Remaining quiet is what is called wisdom‐insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom‐insight. 26. What is the relation between desirelessness and wisdom? Desirelessness is wisdom. The two are not diﬀerent; they are the same. Desirelessness is refraining from turn‐ ing the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.

The Truth is that Self is constant and unintermittent Awareness. The object of enquiry is to find the true

27. What is the diﬀerence between inquiry and meditation? Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is Brahman, existence‐consciousness‐bliss. 28. What is release? Inquiring into the nature of one’s self that is in bondage, and realizing one’s true nature is release. SRI RAMANARPANAMASTU ‐ Source: Who Am I, The teachings of Bhagavan Sri Ramana Maharishi. Sri Ramanashramam

nature of the Self as Awareness. Let one practise enquiry so long as separateness is perceived.

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

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Mundaka Para Vidya Breath Upanishads Mundaka Guru Parampara Apara Separate Nishkamya Plants and animals Shrotriya Mano Nasha

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Guru Paduka Stotram - Shloka 9 Kaamadhi sarpa vraja garudabhyam, viveka vairagya nidhi pradhabyam Bhodha pradhabyam drutha mokshathabhyam, namo nama sri guru padukabyam Salutations and Salutations to the sandals of my guru which is the garuda, which drives away the serpent of passion which provides one with the treasure of wisdom and renunciation which blesses one with enlightened knowledge and blesses the aspirant with the speedy salvation

When we take refuge at the 'feet of God' by subsiding into the innermost depth of our being, we will experience the absolute clarity of unadulterated selfconsciousness, which will swallow our mind

Surrender is enlightenment. Surrender to the enlightened master gives instant enlightenment. The secret of happiness lies in the words of the Sadguru No more questions after surrender True understanding dawns because of the grace of Sadguru Surrender is the end of seeking What nobody can give the Sadguru gives, when you give him what you donâ&#x20AC;&#x2122;t want to give. Sadguru gives God in exchange for Ego Sadguru is God himself who has descended to liberate his students. His students are the divine beings who have become eligible to receive his grace because of their past karma The Sadguru ever protects his students in various ways Sadguru is the real father, he is the real mother What would have taken more than a hundred lifetimes to achieve will be achieved instantly because of the grace of the Sadguru An outer journey cannot be made without a light, similarly an inner journey cannot be made without a Sadguru We do not know what happens in the world, we do not know what is happening within us, such is our state. The Sadguru is the only saviour Everything is meaningless without him. He is the one who brings meaning, he is the one who brings light, he is the one who gives sight Surrender completely to the Sadguru and be free

just as light swallows dark-

â&#x20AC;? Atmajyothi Murali

ness.

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Spiritual Insights Throwing pebbles in s ll water thoughts disturb joy and laughter pebbles and water part of landscape thoughts and laughter part of mindscape Why hold one as dear let go other in fear? neither of them are truly your's to pick and choose forever

Lamp been lit Master done his bit O' Mind why don't you get the beauty of shredding every bit Of pain and glow with pure spirit Sri Ramana Maharshiâ&#x20AC;&#x2122;s inďŹ&#x201A;uence on me Somebody gave me a book containing Sri Ramana Maharshiâ&#x20AC;&#x2122;s teachings and quotations around the year 2000. It was a small book but each sentence of Sri Ramana was an atom bomb and made a deep impact on my thinking. My thinking till that time was shaped by what I read in books. I realized by his words that what I lack is direct expeâ&#x20AC;? rience of reality. Whatever I know till that time is secondâ&#x20AC;?hand knowledge. I realized that I need to channelize my energies towards achieving direct experience of the reality â&#x20AC;&#x2DC;Aparoksha anubhutiâ&#x20AC;&#x2122;. My spiritual practices changed course, and there is one goal, that of Selfâ&#x20AC;?realization. Reading books dropped. I read many books till the year 2000. After I read Sri Ramanaâ&#x20AC;&#x2122;s teachings, I might have read about 10 books on spirituality in 10 years. But there is one drawback, I didnâ&#x20AC;&#x2122;t know what is right spiritual practice, how do to it, and where from guidance will come in that aspect. When somebody asked Sri Ramana â&#x20AC;&#x2DC;How to ďŹ nd a Guru ?â&#x20AC;&#x2122; , He replied, â&#x20AC;&#x153;In whose presâ&#x20AC;? ence you feel peace, he is your Guru. A spiritual seekerâ&#x20AC;&#x2122;s mind is already agitated by various practices, doubts. If a Guru asks him to do further practices, know that he is Yama disguised. A Sadguru is one in whose presence or by words the seekerâ&#x20AC;&#x2122;s questions are answered, and his mind becomes silent. â&#x20AC;? I had to wait till 2007 to meet Sadguru Sri Prabhuji, who silenced my mind by his mere presence. All my doubts are answered by Prabhuji, and many spiritual practices was taught to me by Prabhuji in detail to further my spiritual progress. He never once asked me to do this or that. It is always a gentle suggestion. Fortunate are those who found Sadguru. It is bliss. In Sadguru seva, Atmajyothi Prasad

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Ganesha - Swami Shivananda Introduction Remover of all obstacles, Pranava Swaroopi, Embodiment of wisdom, Devata of Muladhara Chakra! O Lord Vinayaka, The bestower of happiness Who has Modaka in hand! O Elephant‐headed Lord! Salutations unto Thee. Om Gam Ganapataye Namaha.

. Ananda [bliss] is the very nature of the Self.

Lord Ganesha is the elephant‐headed God. He is worshipped first. His Names are repeated first before any auspi‐ cious work is begun, before beginning any kind of worship. He is the Lord of power and wisdom. He is the eldest son of Lord Siva, and the elder brother of Skanda or Kartikeya. He is the energy of Lord Siva, and so He is called the son of Sankara and Uma. By worshipping Lord Ganesha, mothers hope to earn for their sons the sterling virtues of Ganesha. The Elephant-Head The following story is narrated about Lord Ganesha’s birth and His having the head of an elephant. Once upon a time, at bathing time, the Goddess Gauri, the spouse of Rudra, created Ganapati as a Suddha, or pure white be‐ ing, out of the mud of Her body, and placed Him at the entrance of the house. She told Him not to allow anybody inside and went for a bath. Lord Siva Himself returned home quite thirsty and was stopped by Ganesha at the gate. Siva got angry and cut off Ganesha’s head, taking Him for an outsider. Gauri came to know of this and grieved much. Siva ordered His servants to bring the head of any creature that might be sleeping with its head northwards. The servants made a thorough search end found only an elephant in that position. The head of the elephant was cut off and brought before the Lord. Siva joined the head of the elephant to the body of Ganapati. Lord Siva made Ganapati worthy of worship by men at the beginning of all their undertakings—marriages, jour‐ ney, expedition, study, etc. He ordained that the annual worship of Ganesha, should take place on the fourth day of the bright half of Bhadrapada (August‐September). Symbolic Philosophy of Lord Ganesha’s Form Lord Ganesha is an embodiment of wisdom and bliss. He is the Lord of Brahmacharins. He is the foremost among Brahmacharins or celibates. He rides on the Vahana, the small mouse. He is the Presiding Deity of the Muladhara Chakra. He is the Lord who removes all obstacles in the spiritual path and brings worldly success. So He is called Vighna Vinayaka. His Bijakshara is Gang. He is the Lord of harmony and peace. Lord Ganesha represents OM or the Pranava. Pranava is the chief Mantra of the Hindus. Nothing can be done without uttering it. Hence the prac‐ tice of invoking Lord Ganesha before beginning any rite or work. The two feet are His Jnana Sakti and Kriya Sakti. Lord Ganesha has the elephant‐head as that is the one figure in nature which is of the form of Pranava. Riding on the mouse represents that He has killed egoism. He holds Ankusa. This represents that He is the Ruler of the world. This is the emblem of Divine Royalty.

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Ganesha is the ﬁrst God, Adi‐Deva. Mouse is a small creature. Elephant is the biggest of all animals. Riding on a mouse and wearing the head of an elephant denote that He is the Creator of all creatures, from the biggest ele‐ phant to the smallest mouse. Elephants are very wise. Wearing the head of an elephant indicates that Lord Gane‐ sha is an embodiment of wisdom. It also denotes the process of evolution. The mouse gradually evolves into an elephant and ﬁnally becomes a man. That is the reason why Ganesha has a human body, the head of an elephant, and mouse as His vehicle. This is the symbolic philosophy of His form. He is the Lord of Ganas or groups, such as the group of elements, the group of senses, the group of Tattwas. He is the head of the followers of Siva. The Vaishnavas also worship Lord Ganesha. They have given Him the name of Thumbikkai Alwar, i.e., Alwar with the proboscis. Lord Ganesha’s two Saktis are Kundalini Sakti and Vallabha Sakti.

When it is felt that the Atman alone is there, permanent happiness stays.

Legends Connected With Lord Ganesha Lord Ganesha is very fond of Modaka, sweet balls made of rice. On one Ganesha Puja Day, He was going from house to house, accepting the offerings of Modaka. Having eaten a good number of these offered to Him, He set out moving on a mouse at night. Seeing a snake, the mouse got afraid and stumbled, with the result that Ga‐ napati fell down. The stomach burst open and the Modakas came out, but Ganappati stuffed the Modakas into the stomach, and catching the same snake, tied it round His belly. Seeing all this, the moon in the sky heartily laughed. Ganapati was annoyed at the behaviour of the moon and pulled out one of His tusks and hurled it against the moon and cursed that no one should look at the moon on the Ganesha Puja Day. If anyone looks at the moon, he will earn bad name or censure or ill repute. If anyone happens to see the moon on that day by mis‐ take or by chance, if he repeats or hears the story of Lord Krishna’s clearing His character in respect of the Sya‐ mantaka jewel, he will be free from that ill‐repute or blame. Lord Ganesha was pleased to ordain thus. Glory to Lord Ganesha! How kind and merciful He is unto His devotees! Ganesha and His brother Lord Subrahmanya or Kartikeya had once a dispute as to who was the elder of the two. The matter was referred to Lord Siva for final decision. Lord Siva decided that whoever would make a tour round the world and come out first to the starting point had the right to be the elder. Lord Subrahmanya flew off at once on His vehicle, the peacock, to make a circuit of the world. But Ganesha went round His parents and asked for the prize of victory. Lord Siva said: "Beloved and wise ‐Ganesha! You did not go round the world". Ganesha replied: "No, but I went round My parents. My parents represent the manifested world". The dispute was settled in favour of Lord Ganesha. Ganesha was thereafter acknowledged as the elder of the two brothers. Ganesha got a fruit as prize for this from Mother Parvati. In the Ganapati Upanishad, Ganesha is identified with the Supreme Self. The legends that are connected with Lord Ganesha are recorded in the Ganesha Khanda of the Brahma Vaivarta Purana. Ganesha Mantra And Ganesha Gayatri Without the grace of Sri Ganesha and His help, nothing whatsoever can be achieved. No action can be undertak‐ en without His support, grace or blessing. During Aksharabhyasa (teaching of the alphabets), the child is initiated into His Mantra of Om Sri Ganeshaya Namah in Maharashtra and other places. Then only the alphabet is taught. The following are some of Lord Ganesha’s most common Names: Sumukha, Ekadanta, Kapila, Gajakarnaka, Lam‐ bodara, Vighnaraja, Vinayaka, Dhoomraketu, Ganadhyaksha, Balachandra, Gajanana, Vakratunda, Surpakarna, Heramba, Skandapoorvaja, Siddhivinayaka, Vighneshwara. He is also known as Maha Ganapati. His Mantra is Om Gam Ganapataye Namah. Sadhaks who worship Ganesha as their Ishta Deva, repeat this Mantra or Om Sri Ganeshaya Namah. Ekadantaya Vidmahe Vakratundaya Dheemahi Tanno Danti Prachodayat: this is Ganesha Ga‐ yatri. The devotees of Lord Ganesha can do Japa of this Mantra also. Ganesha Chaturthi And Ganesha Vrata Ganesha Chaturthi is one of the most popular of Hindu festivals. This is the birthday of Ganesha. It is the day most sacred to Lord Ganesha. It is observed on the fourth day of the bright fortnight of Bhadrapada throughout India.

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Clay figures of the Deity are made, and after being worshipped for two days, or in some cases ten days, are thrown into water. The yearly Ganesh Chaturthi Puja that is thus observed throughout India is the festival ver‐ sion of the Ganesh Vrata that has become enjoined as a compulsory observance, as a matter of tradition. Apart from this annual Puja, the Ganesh Vrata—also known by the name of Siddhi‐Vinayaka Vratam—is done as a spe‐ cial Vrata for the attainment of some particular end in view, usually for clearing oneself of false and unjust accu‐ sations and charges, recovering lost objects, regaining lost status, and removal of obstacles in an enterprise. It is to be performed on the fourth day of the dark fortnight. It consists of elaborate worship of Lord Ganesha with Shodashopachara (a 16 step worship) and various offerings, after appropriate Sankalpa (desire). The divine sage Narada prescribed this Vrata to Sri Krishna who wished to wipe off the dishonour of the charge of stealing the Syamantaka Gem. Much later, Krishna instructed Yudhishthira to perform this Vrata at the time of the Mahabharata war. This renowned Vrata was effectively celebrated by the Devas to obtain Ambrosia on the eve of churning the ocean, by Damayanti to find her lost husband, by Lord Rama to get back Sita, by Indra to defeat Vritra Asura, by Bhagiratha to get down the celestial Ganges, by Draupadi and by Samba to get cured of incurable disease. He who performs this Puja with faith, devotion and concentration obtains all that he desires and attains the Highest Abode. May the blessings of Sri Ganesha be upon you all! May He remove all the obsta‐ cles that stand in your spiritual path and bestow on you both Bhakti and Mukti! ‐ Source h!p://www.sivanandadlshq.org/religions/ganesh.htm

Bliss is coeval with BeingConsciousness.

Zen Koans THE MEANING OF THE SUTRAS AND THAT OF THE PATRIARCH A monk asked the Chinese Ch'an master Chien Paling: ‐What is the diﬀerence between the meaning of the Sutras and that of the Patriarch? The master replied: ‐When it is cold, hen would go up on a tree and duck down to water. SUBHUTI'S EMPTINESS Subhuti was Buddha's disciple. He was able to understand the potency of emptiness, that nothing exists except in its relationship of subjectivity and objectivity. One day, in a mood of sublime emptiness, Subhuti was resting under‐ neath a tree when ﬂowers began to fall about him. "We are praising you for your discourse on emptiness," the gods whispered to Subhuti. "But I have not spoken of emptiness," replied Subhuti. "You have not spoken of emptiness, we have not heard emptiness," responded the gods. "This is the true empti‐ ness." The blossoms showered upon Subhuti as rain.

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Sakshibhavada Adhbhuthagalu ా ావద అదు తగళ ప భూ ప స కద బ ె , ఈ ప స కవ ా ప ెయను! "ెళ#$ెూళ %వ బ ె అ&వ మూ(సుత )ె . ౕవనవను! సమ,త -ా. అనుభ/సువ ామథ12వను! 3ౕడుత )ె . ౕవనద పయణద )ా&య67 ఏరు తగు , అడ:)ా&గళ , ;రువ గళ ఇరబహుదు . ౕవనద సుఖ దుఃఖగళ @ావ "ెౕAె "ెౕAె ప&#B;గC ె సDంFసువ &ౕ;య GౕHె అవలంJ#)ె . ఒబL వ1M Nా-ాగ తన! అంత:శM యను! ;CయుQా @ెూౕ అంతహవను ౕవనద67 ఎదుAా ెూౕ ఎల7తరహ అడచTెగళ , ఏటుగళ , ఒత డగళ ల స)ె ఆనందFంద ఇరలు ాధ1 . అ)ెౕ ఆXా1;Yక శM . ఈ అంత:శM య మూల సతZ [ా పం,క ఆకష2Tె వసు గCంద కళ,$ెూళ %వ సZ ావ , ఈ సZ ావ అథ-ా మ@ెూౕవృ; యను! ా ప ె ఎందు ^ెౕళ Qా Aె . ా ప ెయ ఫల-ెౕ ాడ`ాం; . ాడ-ాద `ాం;aంద సంQెూౕష ఉMc హ&యుత )ె , ఒళ.న పరమ ఆనందద బ ె అ&వ మూడుత )ె . /శZ$ెc గురు-ాద dవన "ెూౕధ@ెగళను! ఆధ&#ద dవసూత ద $ెలవ సూత గళ ఆXారద GౕHె ఈ ప స కవను! ర,సHా.)ె .

The Self is al-

ా ావద అదు తగళ

ways there. It is

(dవసూత ద ఆ)ారగCంద)

you. There is nothing but you.

ఆతY@ెూౕ gౕhాథ2i జగk lQాయచ - ప భూ

Hెూౕ$ా: సమ ాB: సుn@ెూౕ భవంతు || ఓం `ాం; : `ాం; : `ాం; : ||

3న! బ ె ;CF$ెూౕ ఈ ప స కవ 3న! బ ె qౕ ఇ)ె . జగ; న ఆFగురు పరdవన "ెూౕధ@ెగrాద dవసూత గళ ఆ)ారద GౕHె 3న! అంతసsతZవను! అ&యబహు)ా.)ె . అ ానద కత Hెaంద హుtuద 3న! #ౕvత అ&వను! ^ెూౕగHా(# 3న! 3జ సతZద "ెళకను! Qెూౕ&సువ )ెౕ ఈ ప స కద

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31 ఉ)ెwౕశ . 3ౕను Nారు ? 3ౕను '`ాశZత @ాను ' (ఆతY ) మనసుs ^ాగు /షయ వసు /న ఆటగళను! ఒళ ెూం(రువ ౕవనద @ాటక$ెc 3ౕను `ాశZత ా సZరూప 3ౕను ఆతYద "ెళకు (ఆతY zెూ1ౕ; ) అదు /శZద "ెళకూ ^ౌదు (బ హY zెూ1ౕ; ) ఇదను! ;C)ాగ 3ౕను జగ;న "ెళ$ాగు-ె (జగzెూ1ౕ; ) [ె ౕమద zెూ1ౕ; , కరుTెయ zెూ1ౕ; , ానద zెూ1ౕ; . 3ౕను అల7)ె ఇAెూౕదు 3ౕను )ెౕహ అల7 , 3ౕను మనసుs అల7 . 3ౕను స|; అల7 , అథ-ా 3ౕను బుF} అల7 . 3ౕను కతృ2 అల7 , అనుభ/సువవను అల7 , అథ-ా ఆHెూౕ,సువవను అల7 . 3ౕను ఏ@ా.ల7~ౕ మతు 3@ె@ా.ల7Fదwరూ ఏనను! 3ౕ@ె , 3న!)ె ఎందు త[ాD. ;CFరు/ ౕ అదన! అ&;$ెూ - అతతZమ# .

Soul, mind or

ాhాQాcర ^ాగు gౕ

ego are mere

3ౕ@ెౕ@ా.ల7వ అదన! ;Cదు , 3ౕను అదల7 ఎందు ;Cదు , దు:ఖFంద Jడుగ ె ^ెూందువ )ెౕ gౕ . 3ౕను NాAెంబ అ&వ ఆ. Fవ1`ాం;

words. There are

^ాగు పరమ ఆనందవను! అనుభ/సువ )ెౕ ాhాQాcర .

no entities of the

నృత1 ^ాగూ నత2క @ాత1వ నత2క3ంద "ెౕAెNా.రలు ాద1-ెౕ ?

kind. Conscious-

సృ యు సృ కత23ంద "ెౕAెయ.రలు ాద1-ెౕ ?

ness is the only

అదు త ైతన1ద @ాట1 ^ాగూ నత2నవను! గమ3సు .

truth.

dవ ^ాగూ శM య -ైభవద , సుందర , )ై/క @ాట1 . ప ె ^ాగూ ైతన1ద నత2న , ౕ/ ^ాగూ 3 ౕ2/గళ , పవ2త ^ాగూ కణ-ెయ67 , ఆ$ాశ , భూv , జల , అ.! ^ాగూ -ాయు/న67 మనసుs ^ాగూ /షయ వసు /న67 , అణు ^ాగూ పర ాణుగళ67 , ^ాగూ న త సమూహగళ67

/శZ నత2క నటAాజ /శZ నత2క dవను 'నటAాజ' రూపద67 /వ&సHా.)ె . dవను /శZ ా సZరూప , శM ైతన1 అవన సం ా; , ప Aాతన dలD కHెయ నటAాజను /శZద సృ య నత2నద ప ;ౕక . నటAాజన నృత1వ /శZద ఎల7 హంతగళవAెగూ ^ెూౕగుత )ె - న త సgహగCంద l(దు అణు/నవAెగూ . అవ@ెౕ సృ కత2 . అవ@ెౕ సృ . అవను నత2క . అవ@ెౕ నత2న . అవ@ెౕ /షయ . అవ@ెౕ వసు . @ా-ెHా7 అవన 3రంతర /శZ నత2నద

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32 ాగగళ . ఐ3s ౕ ప $ార నమY ^ాగు సృ కత2న బంధుతZ '' ానవను /శZ ఎందు కAెయలDడువ ప ణ2ద ఒందు ాగ . అవ3 ె )ెౕశ $ాలగళ v;a)ె . అవను తన! ఆHెూౕచ@ెగళ ^ాగు ావ@ెగళను! ఇతర&ంద "ెౕAె ఎంబ అనుభవ$ెc ఒళ ాగుQా @ె . ఇదు అవన ప ె ె బందంతహ ఒందు కణctuనంతహ ఒందు బ G . ఈ బ Gqౕ ఒందు బంధన . ఇద&ంద @ావ నమY ాZథ2వను! ాత ,ం;సుQె ౕ-ె ^ాగు నమ ె "ెౕ$ాద $ెలవ వ1M గళను! ాత ;సుQె ౕ-ె . ఈ బంధనFంద ^ెూరబందు ఎల7రను! , అందAె , ఎల7 ౕవంత జంతుగళను! /`ాల దృ $ెూౕనFంద సమ ావ ౕ; ^ాగు కరుTెaంద $ాణువ దు ^ాగు ప కృ;య67 అదర @ైజ ౌందయ2)ెూంF ె "ెAెయు వ దు నమY ప ముఖ కత2వ1-ాగ"ెౕM)ె ''. - ఆలL 2 ఐ #uౕ నటAాజన d6Dకృ;యు సృ , #B; , ^ాగు లయగళ67 , /శZ@ాటకద67 ప Qె1ౕక ' ౕ-ాతYర' రూపగళ67 [ాత 3వ2lసు; రువ dవ ^ాగు శM య అదు త ఆటవను! ప ;JంJసుత )ె . అల7)ె ఆతYవను! భ Gయ67 ముళ .సువ ^ాగు Jడుగ ె ెూCసువ శM యనూ! ప ;JంJసుత )ె . నటAాజన //ధ ,^ె!గళ ఈ $ెళ ె /వ&సHా.)ె . సప2 : సప2వ కుండ63Nా. ప ;3 సుQె . ఈ శM యు ానవన /$ాస$ెc $ారణ .

When the world

డమరు : నటAాజన Gౕ6న బల ైయ67 ఇరువ డమరు సృ య సం$ెౕత . ఓం$ార ఎంబ /శZద మూల శబwFంద /శZద సృ యను! ాడుQా @ె .

recedes from one’s

అ.! : నటAాజన Gౕ6న ఎడ ైయ67 ఇరువ అ.!యు /శZద లయవను! సూ,సుత )ె .

view — that is

అప ాYర : dవ3ంద ధ&#ద [ాశవ అ ానFంద బం త-ాద ౕ-ాతYవను! సూ,సుత )ె .

when one is free

ప ామండHా : ^ెూర వలయద అ.!యు /శZద సూ ^ాగు సూBల తతZగళను! , ఒళ వతు2లవ జలవను! ప ;3Fసుత -ె . ^ెూర ^ాగు ఒళ

from thought —

వలయగళ ఒtu ె /శZద )ెZౖత సZ ావవను! సూ,సుత )ె .

the mind enjoys the Bliss of the Self.

నటAాజన ఎ; ద ఎడ ాలు ౕవనుYM ె $ారణ-ాద ానశM యను! సూ,సుత )ె , ^ాగు ఎడ ై ఎడ ాలను! Qెూౕరు; రువ దు ఆXా1;Yక హంబలద వ1M ె dవన అనుగ హ సం$ెౕత . $ెళ.న బల ై అభయద సం$ెౕత , J(Nాద జ ెయు సృ య సమయద67 /శZద అస వ1స Qెయను! Qెూౕ&సుత )ె . Qాండవ : dవన Qాండవ నృత1వ /శZద సృ , #B; , ^ాగు లయవను! ప ;3Fసుత )ె .

ప స కద అనుక మ $ె ౧.౦ - Nారు 3ౕను ? ౨.౦ - ఆతY సZAెూౕప-ెౕ dవ ౩.౦ - బంధన ౪.౦ - ముM ె )ా& ౫.౦ - ఉన!త ప ె ౬.౦ - పర ానంద ప షDవష2 ౭.౦ - ,ంత@ె ^ాగు Xా1న ౮.౦ - ఓద"ెౕ$ాద $ెలవ ప స కగళ ప&/( ౧ : ఆXా1;Yక హృదయ ప&/( ౨ : బ ^ాYండ (/శZ ) ^ాగు ం ాoడ (సూ )

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33 సదు రుగళ [ాద పదYగC ె అప2Tె

ాదర సYరTె

One must realise his [her] Self in order to open the

౧ . `ె ౕష -ాద అ# తZ$ెc ౨ . మ^ాతYAాద ఋ గళ ^ాగు సదు రుగC ె ౩ . ఆXా1;Yక ఆ$ాం గళ సంఘ$ెc

store of unal-

౪ . నన! dష1Aాద ఎల7 ఆతYzెూ1ౕ;గC ె

loyed happiness.

౫ . గురూ ౕ d ౕ AామLం ాక2 అవ& ె ౬ . d ౕ సు ౕంద ;ౕథ2 ాZvౕ యవ& ె ౭ . కుల)ెౕవQె d ౕ $ాత1a3ౕ - "ాTెౕశZరC ె ౮ . నన! ప;! మమQాC ె ౯ . నన! మకcrాద $ాత1a3ౕ ^ాగు GౖQె ౕaౕ ె ౧౦ . నన! ాQా తAాద d ౕమ; `ాంత ^ాగు d ౕ )ెౕవ)ాస ప భు అవ& ె ౧౨ . నన! అQె d ౕమ; కసూ & ^ాగు ావ d ౕ $ె.ఎం.ఎ . $ామk అవ& ె ఆంగ7 ా ెయ ప థమ ఆవృ; : ౨౪ Gౕ ౨౦౦౭ . న/ౕక&#ద FZ;ౕయ ఆవృ; : ౧౭ ( ెంబ ౨౦౧౦ .ౕQాజయం; . ౧.౦ Nారు 3ౕను ? '' 3ౕను Nారు ఎందు 3న67 3ౕ@ె `ె ౕధ@ె ాడు . 3ౕ NాAెందు అ&తు ముక @ాగు .'' ఎందరు ా3 గురు ప తూ రు అజ . ారతద ఒందు సణ¡ హC%య67 , అవరను! @ెూౕడలు అవర మ@ె ె @ావ హూ)ాగ lౕ ె ^ెౕCదరు . అవర ముఖద67 ఆ Qెౕజసుs , అవర ఆం.క చల@ెయ67 ఇదw ఆనంద , అవర స3!Fయ67 ఇదw `ాంతQె నన! GౕHె ాడ-ాద ప&Tామ Jౕ&తు . అవర ప `ె!గCంద @ాను చMత ెూం ె , ఇదు నన! ప ెయ క ె ె ప Nాణ ా( ఉత రవను! `ె ౕ సలు )ా& ా($ెూtuతు . ఈ ప `ె!aంద @ాను Nారు ఎందు అ&యువ ముము తZ ^ె ా¢. , బహళ ా3 గురుగళ హ; ర ^ెూౕ ెూౕ ాగ2-ాaతు . ఈ ప స కవ ఆXా1;Yక పయణద సమయద67 నన ె లJ#ద ాన ^ాగు అ&/న ఆ)ారద GౕHె , ^ాగు /వరTెయను! '' dవ సూత '' ఎంబ ప Aాతన గ ంథద , ాhాQాcర ^ాగు ముM ఎంబ తతZద GౕHె రూప ెూం()ె . ''dవ సూత వ '' ా3గురు dవ ^ాగు అవన ప;! ^ాగు dష1Hాద శM య నడు-ె , ' ాhాQాcరద ల ణ ^ాగు ముM య ాగ2 ' ఎంబ /షయద బ ె న ెయువ సం ాషTె .

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34 నమను! @ావ అథ2 ా($ెూళ%లు నమY )ెౕహవను! @ావ gదలు అథ2 ా($ెూళ%"ెౕకు . ౕగద ప $ార నమ ె మూరు శ&ౕరగళ ఇ)ె ఎందు ఈ $ెళ.న ,త ద67 $ాణబహుదు .

నమY మూరు శ&ౕరగళ @ాలకc@ెౕ శ&ౕర - ( తు&Nా ) ౨ - సూ శ&ౕర ౩ - $ారణ శ&ౕర

Realise that the

౧ - సూBల శ&ౕర

scenes that expand before you in the form of the world are just

gదల@ెయదు సూBల శ&ౕర రక , ాంస , మూrె ^ాగు )ెౕహద ఎల7 ఒళ అవయవగళ ఒళ ెూం()ె . ఎరడ@ెయదు సూ శ&ౕర , నమY హTెయ మధ1 ాగFంద $ాయ2వను!3వ2lసుQా నమY శ&ౕరద ఆరు చక ద ెౕతనద వ1వ# త క మద67 నమY )ెౕహవను! ాZ నద67 ఇటుu$ెూళ %త )ె . $ారణ శ&ౕరవ సూ శ&ౕరవను! తన! ాZ నద67 ఇటుu$ెూండు హృదయద ాగFంద $ాయ2 3వ2lసుత )ె . ఈ మూరు శ&ౕరగళ $ాయ2 3వ2హTెయను! @ావ ఒందు -ాహన ^ాగు అదర ాలకన 3దశ2నద67 ామ1Qెయను! /వ&సబహుదు .

concepts of the

Nారు ఈ ాలక ?

mind. Otherwise,

)ా&య67 ఒందు -ాహనవను! @ెూౕ()ాగ , అదను! ఒబL ాల@ె ాడుQా , తన! హQెూౕtయ67 ఇటుu$ెూండు ఇ)ాw@ె ఎందు నమ ె

see the world as

;CFరుత )ె . -ాహనవను! ాల@ె ాడుQా aరువ దు ాలకన ాహ1 )ెౕహ~ అథ-ా అవన మన ెూsౕ ? ాలకన మనసుs అవన ాహ1

the form of God.

)ెౕహవను! హQెూౕtయ67 ఇటుu$ెూం(రలు ాధ1 . -ాహన ^ాగు ాలకన )ెౕహవ $ాణుత )ెqౕ ^ెూరతు మనసుs $ా సువ Fల7 . ఇ)ె తరహ సూ వ సూBలవను! న ెసుత )ె , అ)ెౕ తరహ , $ారణ శ&ౕర ^ాగు సూ శ&ౕరవ సూBల శ&ౕరవను! ానవన )ెౕహద67 న ెసుత )ె . ఈ మూరు శ&ౕరMcంత v.Hాద మQెూ ందు శ&ౕర ఉంటు , ఆ @ాలకc@ెౕ శ&ౕరవ శుదw-ాద ప ె - నమY67రువ )ైవతZ . సూBల , సూ ^ాగు $ారణ శ&ౕరవ ఒబL ౕ/)ాదAె , @ాలకc@ెౕ శ&ౕరవ /శZ -ా1 . అదు ఎల7&గు స ా . @ాను Nారు ఎంబ అ@ెZౕషTెయ $ారణ నమY మూల తతZవను! `ె ౕ సలు - ఉన!త ప ె - @ాలకc@ెౕ శ&ౕర . ఇద@ె!ౕ ' ా ' ఎందు ^ెౕళ వ దు .

నమY ఆXా1;Yక హృదయ మ^ాతYAాద ా3 గురుగళ ఒందు ప `ె!యను! ముంFడుQా Aె . 3ౕను Nారు ? ఈ ప `ె!య మహతZ ఏను ? ఈ ప `ె!యు నమHె7ౕ ఇరువ )ై/ౕక ా ా జ1 3 యను! ప&`ె ౕFసలు నమ ె ఒందు కAె . ప పంచద ఎల7 ప ముఖ ప/త గ ంథగళ ఇ)ె సత1-ెందు ారుత )ె .

ఈశZరను సవ2భూతగళ హృదయదలూ7 కుC;రువను - భగవ£ - .ౕత ౧౮ . ౬౧ నమY మన#sన67 బAెూౕ ముంFన ప `ె! హృదయద బ ె . ఈ హృదయ ఎందAె ఏను ^ాగు ఇదు ఇరువ దు ఎ67 ? ఇ67 ^ెౕCరువ దు )ెౕహ$ెc సంబంధ పటu హృదయద బ ె కం(త అల7 . [ా ,ౕన ా ె సంస¤తద67 హృదయవను! ,Qా ఎందు - నన! ప ెయ అ&వను! మూ(సువ

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35 $ెౕంద -ెందు ^ెౕళ ; దర w ు . నమ ెల7&గూ @ావ )ెౕహ - మనసుs - బుF} అ@ెూ!ౕ ావ@ె ఇ)ె . ఇదు నమY అ ాన అథ-ా Mరు ప ెయ (అహం) ావ@ె . ఆదAె @ావ ఈ Mరు ప ె అల7 , @ావ '' ా ౕ '' . నమ67య ా ౕ నమY ఉన!త ప ె , ఇదు '' ాన ప ె '' యను! ప ;3 సుత )ె . Mరు ప ెయ అ&వ నమY అంత:కరణFంద మూ(బరుత )ె . ఉన!త ప ెయు $ాల ^ాగు అంతరMcంత v.Hా. Mరు ప ె అహంన చలనవలనగళను! గమ3సుQా ( ా ౕNా. ) ఇరుత )ె . ఇదు నమ67 ఇరువ ా యను! `ె ౕFసలు కAె . నమY Mరు ప ె ^ాగు ఉన!త ప ెయ 3రూపTెయను! $ెళ.న ,త ద67 Qెూౕ&సHా.)ె . నమY ఉన!త ప ె ^ాగు Mరు ప ెయ అ&/న ారవను! ఒందు క¥ెయ రూపద67 $ెూడHా.)ె - '' )ెౕవరు అడ.రువ zాగ ''.

Do not falter, even for a moment, believing

)ెౕవరు అడ.రువ zాగ

that you face

సృ u ాడ"ెౕకు అ@ెూ!ౕ ఆ$ాంhె ఇంద )ెౕవరు సుందర-ాద /శZవను! సృ u#ద . ఆ /శZవను! .డగళ , [ా గళ , ^ాగు ప గCంద భ;2

insurmountable

ా(ద . ఎల7 ౕ/గళ¦ సంQెూౕషFంద ఇదwవ . నంతర )ెౕవరు గండు ^ాగు ^ెణ¡ను! సృ u ా(ద . అ)ెౕ )ెౕవ& ె QెూందAె శురు-ాగలు

obstacles [ on the path ] but re-

$ారణ-ాaతు . 3త1వ ానవ3ంద దూరు బరలు శురు-ాaతు . ఇదు స& ఇల7, అదు స& ఇల7 . చC ాల J#Nా.ర"ెౕకు , "ెౕ# ె తణ¡.ర"ెౕకు , ^ా ె lౕ ె ఎందు . దూ&న పtu ె $ెూ@ెqౕ ఇర6ల7 . )ెౕవ& ె దూ&న పtuయ బ ె ాకు ా$ాaతు . )ెౕవరు ానవ3ంద త D#$ెూళ%"ెౕ$ాaతు . )ెౕవరు సముద ద అ(య67 అడ. $ెూళ%లు ప య;!#ద ఆదAె ానవను జHాంత ా2v @ౌ$ెయను!

main vigilant in the unfailing

సృ u# అద&ంద )ెౕవరను! బద -ా. l(దు$ెూండ . నంతర )ెౕవరు చంద Hెూౕక$ెc త D#$ెూండు ^ెూౕద . చంద Hెూౕక$ెc gదలు ానవ ^ెూౕ ెూౕవAెగూ )ెౕవరు అ67 `ాంత-ా ె ఇదw , నంతర శురు-ాaతు ౕచ@ె . )ెౕవరు అవన $ెలవ మం; గళ

and guaranteed

సల^ెయంQె అడ.$ెూళ%లు $ెూ@ెగూ ఒందు సుర త-ాద Qాణవను! కండుl(దను - ానవన అంత:కరణద67 (ఆXా1;Yక హృదయ ). ఇ67

method you have

వAెగూ )ెౕవరు అ67 సుర త-ా ె ఇ)ాw@ె . జనరు )ెౕవరను! //ధ zాగద67 హుడుకుQా ఇ)ాwAె ... )ెౕవ ా న , చ§2 , "ెటu ^ాగు ఆ$ాశ .

adopted - that of

నమY మూల సZ ావద బ ె @ావ అ ానద67 ఇ)ెwౕ-ె . నమY ఉన!త ప ెయ ఆనంద ^ాగు `ాంతQెయను! అనుభ/సువ బదలు @ావ

not forgetting the Self.

నరళ Qా ఇ)ెwౕ-ె . నమY Mరు ప ె ె (అహుం ) #లుM)ెwౕ-ె . అదృషuవ`ాk , ఈ నరrాటFంద ^ెూరబరలు ఒందు )ా& ఇ)ె . నమY Mరు ప ె ంF ె నమYను! గురు;#$ెూళ %వ దను! Jటుu , ఉన!త ప ెయ67 ఆనందద అ&వను! ^ెూందువ దు . ఇదను! ^ెూందలు నమY అంత:కరణద ప ణ2 /వరTెయను! అథ2 ా($ెూళ %వ దు అత1వశ1క .

అంత:కణ2ద @ాల7కుc అంగగళను! $ెళ ె ,త ద67 Qెూౕ&సHా.)ె

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36 అంత:కణ2ద @ాలకుc అంగగళ : "ాహ1 ప ె - మనసుs ; $ాలD3క ప ె - బుF} ; ,త ; ^ాగు అహం ావ - అహం$ార . ా యూ అంత:కణ2ద ఈ @ాలకుc అంగగళను! ప $ాశ ెూCసుత )ె. )ైlక హృదయవ రక వను! ^ెౕ ె ^ెూరసూసుత )ె ౕ , ఆXా1;Yక హృదయవ ావ@ె , ా-ా-ెౕశ ^ాగు ఆHెూౕచ@ెగళను! సృ u# )ెౕహద చల@ె ె $ారణ-ాగుత )ె . మరణద నంతర మQెూ ందు )ెౕహవను! ెౕరువ దు అంత:కరణ . @ావ )ైవతZవను! ఇ67 `ె ౕ స"ెౕకు . ౕగద ా ెయ67 ఆXా1;Yక హృదయవను! ఒళ.న యంత - అంత:కరణ ఎందు ^ెౕళ Qా Aె . అంత:కణ2ద $ాయ2 3వ2హTెయను! $ెళ ె /వ&సHా.)ె .

అంత:కణ2ద $ాయ2 3వ2హTె అంత:కణ2ద $ాNా2చరTెయను! $ెళ.న ,త ద67 Qెూౕ&సHా.)ె . ఇంF యగళ మూలక ఒళ బరువ )ెల7వను! మనసుs #Zక&సుత )ె . ఇంF యగC ె "ాహ1 వసు /న బ ె అ&వ ఉం ా)ాగ , ఆ వసు /న ఆవృ; మన#sన67 సృ u ఆగుత )ె . మనసుs '' ఈ వసు ఏను '' ? ఎందు ముంFన / ారTె ె Qెూడగుత )ె , ఒళ బంద / ారగrెల7 ,త ద67 @ెనప గrా. , సం ాcరగrా. `ెకరTె ఆ.రుత )ె . ,త ఒందు ఉ ా ణదంQె . ఇంF యగళ మూలక ఒళబరువ / ారగళ ( కణు¡ - ఆ$ార ;

The Transcen-

M/ - శబw ; ముగు - గంధ ; @ా6 ె - రు, ; చమ2 - సDశ2 ) ( ా@ెౕంF యగళ )

dental state identity with Brahman places

"ాహ1 ప ె (మనసుs)

the man in har-

ఈ వసు ఏను ?

mony with everything, and

ఒళ మన

there is nothing

(,త ) సం ాcర ^ాగు @ెనప గళ (సుY©;)

apart from his

వసు గళను! గురు;సువ దు

Self.

$ాలD3క ప ె (బుF}) 3ధ2&సువ దు

ఇంF యగCంద ^ెూర ^ెూౕ ెూౕ / ారగళ ($ాలు - చల@ె ; హస - l( ౕదు ; "ాa - ాతు ; 6ంగ - సంత@ెూౕతD; ; గుద - మల /సజ2@ె

ఒందు వసు / ె ^ెూం)ా $ెNాగువ / ార సY©;య67 $ా #దAె , అద$ెc సంభంF#ద అహం ావద సం ాcరగళ ,త Fంద ^ెూర^ెూముYత )ె .

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37 ఉ)ాహరTె ె , ఇంF యగళ ఒందు కు,2యను! @ెూౕ(దAె , ,త వ ఆ వసు వను! '' [ా7#uª కు,2 అథ-ా మరద కు,2 '' ఎందు గురు;సుత )ె . అహం ావద సం ాcరవ '' నన! కు,2 , ఒrె%య కు,2 ... '' ఎందు $ా #ద వసు / ె బణ¡ కటుuత )ె . ,త Fంద ఒళ బరువ / ారగళ ఆXారద GౕHె బుF}యు కG2ంF యగళను! న ెసుత )ె . `ెకరTెNాద సం ాcరగCంద , Qెగదు$ెూళ %వ ప ; ందు 3Xా2రదలూ7 అహం$ారవ తుంJరుత )ె . ఈ అహం$ారవ నమY Mరు ప ె .

ఆXా1;Yక ాధ@ె అ@ెౕక /ధ-ాద ఆXా1;Yక ాధ@ెగళ నమY ,త ద67 `ెకరTెNా.రువ అహం ావవను! క(G ా( బుF}యను! సZతంత ెూCసలు . సZతంత -ాద బుF}యు @ెౕర-ా. ా య ాగ2దశ2నద67 $ాయ2 3వ2lసుత )ె - నమY ఉన!త ప ె . మూరూ బ ెయ ౕగ - కమ2 ౕగ , భM ౕగ , ^ాగు Aాజ ౕగగళ ాధ@ెయు నమY ,త వను! శుదw ెూCసలు . ,త శుFwయు మన#sన ప `ాంతQె ె $ారణ . ప `ాంత-ాద మనసుs అహం ావద మూల సZ ావవను! `ె ౕ # బంధనFంద ముక -ాగుత )ె . ఈ నన! ప ెయ `ె ౕధ@ెయ $ాయ2 /Xాన-ె ాన ౕగ . ఈ నన! ప ెయ `ె ౕధ@ెయు అహం ావద భ Gయను! «ద ెూC# నమను! ఉన!త ప ెయ67 @ెHెసువంQె ాడుత )ె . '' Nారు @ాను '' అ@ెూ!ౕ ప `ె!యు , నన! ప ెయ `ె ౕధ@ె ె ఉప ౕ.#ద ఉపకరణ . Nా-ా ాదరూ '' @ాను Nారు ?'' ఎంబ [ె `ె!యను! $ెౕC)ాగ , నమ ె అ@ెౕక

Whatever state

/ధ-ాద ఉత రగళ #గుత )ె - '' @ాను )ెౕహ / @ాను గండ / @ాను ^ెండ; / @ాను ఉXెూ1ౕగస ... lౕ ె '' . ఈ ఉత రగళ ,త ద67 ఇరువ సం ాcరగrెౕ /@ా "ెౕAెౕనూ అల7 . స&Nాద ఉత రవను! హుడుకలు , ఇంతహ సులభ [ె `ె!యు నమY అంధ$ారFంద కణ-ాగుత )ె .

one is in, the perceptions partake

నమY అంధ$ార

of that state.

''Nారు @ాను ? '' ఎంబ [ె `ె!యు సులభ-ా. $ాణుత )ె . ఈ [ె `ె! ె #గువ Nావ ఉత ర-ాగ6 - '' @ాను గండసు / ^ెంగసు , @ాను ార;యవ / జమ23యవ , @ాను సం.ౕత ార '' Nావ దు ఈ [ె `ె!యను! సమ®2సలు ఆగదు . ఈ ఎల7 ఉత రగళ నన! బ ె ^ెౕళ వ బదHా. నన! $ెలవ /షయద బ ె /వరTె 3ౕడువంQె $ాణుత )ె . ఈ యుగద67 , ప ; ఒందు సణ¡ / ారగCగూ నమ ె "ెరళ తుFయ67 ాl; )ెూAెయు-ాగ , ఇంతహ ాXారణ ప `ె! ె ఉత &సలు నమ ె ఏ$ె కషu-ాగు; )ె ? నమ ె అ; జtల-ాద /షయ అణు సమూహద ౌత `ా ా¯ ( నూ1M7య ° ª± ) అథ-ా పర ాణు ౕవ `ాస¯ద (g6కు1ల బ ౕHెూౕ ) బ ె సులభ-ా. అథ2 ా($ెూళ%లు ాధ1. ఆదAె నమను! @ావ అథ2 ా($ెూళ%లు ప య;!#)ాగ నమ ె ెూౕలు . ఏ$ె ? -ాస వ-ాద / ారగళ బ ె @ావ బహళ చ@ా!. అథ2 ా($ెూళ %Qె ౕ-ె . ఆదAె వ1M 3 ెB /షయ బం)ాగ నమ ె ెూౕలు . "ెౕAెయవర సణ¡ తప Dగళ నమ ె $ాణుత )ె ఆదAె నమYవరు అథ-ా @ావ ా ెూౕ )ెూడ: తప Dగళను! క ెగ సుQె ౕ-ె . @ావ దృ u ాంద1Fంద నరళ ; )ెwౕ-ె . నమ ె 3కట-ాద Nావ /షయ అథ-ా వసు -ాదAె , నమYఆసM తటu@ె ఎ ె¢తు ెూళ %త )ె . అదు నమY దృ u$ెూౕణవను! త Dసుత )ె . అదు ెూంధలవను! ఉంటు ాడుత )ె . అ)ెౕ నమY అంధ$ార . ఆXా1;Yక అంధ$ారవను! మ^ా$ావ1 మ^ా ారతద67 దు తAాష²న గుణ ల ణద మూలక Qెూౕ&సHా.)ె .

దృ u lౕన మ^ాAాజన క¥ె మ^ా $ావ1 మ^ా ారతద67 దృ u lౕన మ^ాAాజ దృతAాష²ను , ానవర67 ఆXా1;Yక అంధతZవను! ప ;3 సుత )ె . అవ3 ె ౧౦౦జన మకcళ . అవరు $ౌరవరు . Aాజను మకcళను! కండAె బహళ gౕహ . అవన మకcళ ాడువ )ెూడ: తప Dగళను! ఉ)ా#ౕన ాడుQా ఇదw . అవన ఆ ాBనద67 ఇదw ా3గళ సల^ెగళ /రుదw-ా. , అవన ెూ ె )ౌ పFయ మNా2)ెయ భంగద ప యత!వను! సహ అవను ఉ)ా#ౕన ా(దను .ఇ)ె తరహ ఎ ెూuౕ అ@ా1యగళ $ారణFంద ఒందు మ^ా యుదw సంభ/# , అవన ౧౦౦మకcలు )ాNాFగCంద ా/ ె ఇ ాగుQా Aె . $ౌరవరు నమY అహం$ారద 3 ెౕద సZ ావద ఆHెూౕచ@ెగళ ప ;ౕక ^ాగు [ాండవరు నమY 3d¢త సZ ావద ఆHెూౕచ@ెగళ

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38 ప ;ౕక వను! 3దd2సుత )ె ^ాగు దృతAాష² నమY ఆXా1;Yక అంధతZవను! 3దd2సుత )ె . మ^ా $ావ1 మ^ా ారతద67 దృ u lౕన మ^ాAాజ దృతAాష² Nావ తరహ తన! మకcళ ా ెూౕ ప ;ౕ తప Dగళను! తృ [ె ౕమFం)ా. సl#$ెూళ %; ద@ w ెూౕ, అ)ెౕ తరహ నమను! @ావ ప&dౕ6#)ాగ నమY ;ౕప 2 త[ాDగుత )ె . ^ా ా ె '' @ాను Nారు '' ఎంబ [ె `ె! ె ఉత రవను! హుడుకలు నమ ె అషుu $ాల-ాగు; )ె . నమను! ^ాగు @ావ ా ెూౕ కత2వ1గళను! -ాస వ-ా. Nావ gౕహ/ల7)ె గమ3#దAె , నమY సహజ సZ ావద బ ె నమ ె ఉత రవ సహజ-ా ెౕ స³షu-ాగుత )ె . ఈ ామథ12వను! ాధ@ెaంద అ´వృFw ెూCసువ )ెౕ '' ా ావ ''.

Basement Gita - the cosmic trip

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Amma na Sandesha Parama Sadgurugalige Namanagalu . Salutations to Pujaneya Prabhuji.. '' O Sadgurudeva ! Thou is Ishwara, Thou is Guru , Thou is Atman. Thou is the Ocean . If we approach the ocean with a cup, we get a cup full of water. If we approach the ocean with a bigger vessel, the more we can carry. There is no meaning blaming the ocean for what we have or carry ! O Gurudeva ! O Puajneya ! Please bless me to merge in Thou's lotus feet .'' అమYన సం)ెౕశ - అG&$ాద ప #దw ' ౕగ జన2µ ' ప; $ెయవరు ప జ1 అమY@ెూంF ె న ె#ద సందశ2నద ఆయw ాగ : '' 3ౕవ ాడువ Nావ )ెౕ $ెలసవ QాQాc6క-ాద గుణవ ళ%)ెందూ , ఈశZర@ెౕ 3మ ె ఆ $ెలస $ెూtu)ాw@ె ఎందూ ా/స"ెౕకు . 'నన!దు '

The ego is like a very powerful elephant which

ఎంబ ావ/రద 3 ాuవంత ెౕవకనంQె 3ౕవ ఎల7 $ెలస 3వ2lస"ెౕకు . 3మY కత2వ1వ@ె!ౕ ాధ@ె ఎందు ా/# , ప zా మ@ెూౕ ావFంద ాడ"ెౕకు .'' ౕగ జన2µ : అGౕ&$ాద67 హు#గురుగళ ^ావCaం)ా. 3జ-ాద ఆXా1;Yక [ాసుగళ )ా& తప D; )ాwAె , ^ా ాదAె 3జ-ాద గురువను! అ&యువ దు ^ెౕ ె ? గు&;సువ )ాదరు ^ెౕ ె ?

cannot be

అమY : NాAాదరు తమY అ3#$ె అథ-ా 3యమగళను! 3మY GౕHె ^ెౕరలు బందAె , అంథవరు Qావ ఆతY ా3 ఎందు ¶ూౕ #

brought under

$ెూళ %; దwరు సహ - హు# గురుగళ ఎందు ;Ca& . 3జ-ాద గురువ తన! శM ామథ12వను! ారువ Fల7 . 3ౕవ ఆతనను! అనుస&సు; Aెూౕ

control by any

ఇల7~ౕ ఎంబ ఆతంకవ 3జ-ాద ా3 ె ఇరువ Fల7 . సదు రువ తన! dష1& ె Qా@ెౕ ాద&Nా.రుQా @ె . అదు Jటుu అవ@ెౕ@ాదరు , '' @ెూౕడు dష1 , @ాను ఎల7వను! vౕ&దవను , @ాను మనబందంQె ాడబHె7 , ఆద&ంద 3ౕను నన! ాతను! $ెౕళ"ెౕకు .'' ఎందAె

less powerful

అద&ంద dష13 ె ఒC;.ంత $ెడు$ెౕ ఆగుత )ె . సదు రు-ాదవను lౕ ె ఎందు ాడువ Fల7 . గురువ శ&ౕరద ెూౕద vౕ&రబహుదు , ఆదAె

than a lion,

dష1 ఇనూ! శ&ౕర ెూౕదద67 ఇరుQా @ె . )ెౕహ అహం$ారగళ zెూQె ె వ1వహ&సు; రుQా @ె , ఆద&ంద అవ3 ె ఒబL ాద& గురు/న

which, in this

అవశ1కQె ఇరుత )ె ; అవను Fవ1Qెయ ా$ార-ాద ౕవంత ఉ)ాహరTెయను! అనుస&స బయసుQా @ె . ఆద&ందHెౕ 3జ-ాద గురువ

instance, is no

@ై;కQె ె ^ె,·న మహతZ 3ౕడుQా @ె .

other than the

/`ెౕష త¸ -ైద1రు ^ాగు ా ాన1 -ైద1రు ఇరుQా Aె . 3ౕవ కండ -ైద1 ా ాన1@ా.దw ఎంబ $ారణFంద Hెూౕకద ఎల7 -ైద1రను! 3ౕవ

Guru, whose very

అ ా3గళ ఎందు 3Aాక&సువ Fల7 . ఒGY కండ -ైద1&ంద 3మY Aెూౕగ గుణ-ాగ6ల7 ఎందు ఇ@ెూబLన -ైద1న బC ె ^ెూౕగ)ె ఇరు/Aా ?

look makes the

అ)ెౕ &ౕ; హు#గురుగళ¦ ఇ)ాwరు . అవర సుందర ప వచనగళను! $ెౕC అథ-ా అవరు ాడువ ప-ాడగC ె ారు ^ెూౕగF& ; బదHా.

elephant-like ego tremble and die.

/నయdౕలQె , ెౕ-ా మ@ెూౕ ావ మతు ానద ఆళ - ఇవ గళ మూలక అవరను! అrెదు @ెూౕ(& . [ా ా క ాదకరు హు#గురుగCంద మన@ెూంF)ాwAె ఎందు ^ెౕCF& . ఈ ాన#క ాయవను! ప ణ2ప ¸@ాద 3జ-ాద సదు రువ -ా# ాడబల7 , అంథ గురువ వను! ఆశ aస"ెౕMల7 , నంబలూ"ెMల7 , $ెౕవల అవర ా3ధ1ద67 ఇర"ెౕకు . అంథ ా^ాతYరు Hెూౕకద67 స)ా ఇరుQా Aె . అవరు ఆ$ాశదంQె 3బ2ంద #B;య67రుQా Aె . Nా&గూ ఋ గHా.రువ Fల7 . అంథ సదు రు/న ా3ధ1ద Hాభవను! ప ెదు$ెూండు Nారు "ెౕ$ాదరూ ఆనందవను! ^ెూందబహుదు . అవర ా3ధ1ద Hాభవను! @ావ ప ెదు $ెూళ%FదwAె అద&ంద నమ ె నషu-ెౕ ^ెూరతు అవ&గల7 . ౕగ జన2µ : ౕగద67 ఆసM ఉళ% [ాd¢ ాత1Aాద @ావ అ@ెౕకరు మ@ె ంFగరు , Qా1.గrెనల7 . నమ ె మ@ె , మకcళ , @ెAె^ెూAె ముంQాద ఎ ెూuౕ సంబంధగC-ె . ఇవ సహ ఒందు ఆXా1;Yక ాధ@ెNాగబల7-ెౕ ? అమY : గృహసBరూ ఆతY ాhాQాcర ప ెయబల7రు . అద$ెc ఒం)ెౕ 3బంద@ె ఇ)ె : ాడువ ఎల7 $ెలసగళను! పర ాతYన [ాదగC ె అ 2# , Nావ )ెౕ gౕహ/ర)ె ాZథ2రlతAా.ర"ెౕకు . సతత-ా. , '' ఎల7వ భగవంతన)ెౕ , నన!దు Nావ దు ఇల7 . భగవంత@ెౕ నన! 3జ-ాద తం)ె , Qాa , బంధు , బళగ - సవ2సZ ,'' ఎందు మనన ాడు; ర"ెౕకు . ఇంథ Qా1గ , -ైAాగ1గళ సులభ-ా. బరువ Fల7 ; సతత-ా. బహళ $ాల ప యత! ాడుత Hెౕ ఇర"ెౕకు . జనరు ౕవనవను! Jటుu ఓ( ^ెూౕగ"ెౕ$ెందు అమY ^ెౕళ వ Fల7 . అదు ప కcలుతన-ాFౕతు . 3మY ామ¥ా12ను ార-ా. 3ౕవ ఎల7

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40 $ెలసగళను! అచు¢క ాu. ాడ"ెౕకు . ౕవన$ెc ^ెద& దూర ^ెూౕగువ వ1M ఆXా1;Yక ౕవన$ెc తకcవ@ాగువ Fల7 . ' భగవF ౕQె ' య67 @ెూౕ( , రణరంగFంద ఓ(^ెూౕగలు కృష¡ అజు2ననను! Jడ6ల7 . ౕవన-ెౕ ఒందు యుదw ెూv . అద&ంద త D#$ెూండు ^ెూౕగలు ాధ1/ల7 . l ాలయ$ెూcౕ అథ-ా Nావ )ాదరూ ఆశ మ$ెూcౕ ఓ(^ెూౕ. ; ' @ాను ౕవనFంద త D#$ెూండు J ెu ,' ఎందు 3-ెందు$ెూళ%బహుదు . ఆదAె ౕవనవ అ67గూ 3మను! lం"ా6#$ెూండు బంFరుత )ె . ఆదw&ంద బుFwవంత@ాద వ1M యు తన! వ1వ^ార వl-ాటుగళను! స&Nా. 3 ాlసుత Hెౕ బుF}వం;$ెaంద ౕవన న ె#$ెూండు ^ెూౕగుQా @ె . బుF}వం;$ెయ ౕవన ఎందAె ఆXా1;Yక తళహFయ GౕHె 3ంత ౕవన . @ెూందవ& ె కరుTె Qెూౕరువ దు అందAె ఈశZరన ెౕ-ె ఎందు ;Ca& . ఆXా1;Yక ాధ@ె శురు-ాగువ )ెౕ ాZథ2రlత ెౕవaంద . ఇరువ ఎరడు కణు¡ ము,¢$ెూండు మూర@ె కణు¡ QెAెయుత )ె ఎందు $ాయుQా , Xా1న ాడువంQె కూరువ జన& ె బహు"ెౕగ 3Aా`ె ఉం ాగుత )ె . Hెూౕక$ెc కణు¡ ము,¢ కూతు @ావ ఉ)ాwర-ాగువ దు ఖం(Qా అ ాధ1 . కణు¡ QెAెదు Hెూౕకవను! @ెూౕడుత Hెౕ సృ uయ ఐక1Qెయను! $ాణువ దు ఆXా1;YకQెయ ార ఎన!"ెౕకు . Qా1గవ పd¢మ )ెౕశగళ67 అపరూప-ా. కండుబరుత )ె . ావ Nావ )ెౕ ణ బందు ఎర. 3మY శ&ౕర gదలు ెూండు ఎల7వను! Mతు $ెూండు ^ెూౕగుత )ె ఎంబుదను! 3ౕవ మAె;రు; & . ౕగ సంప )ాయద67 @ావ -ైAాగ1 ావవను! "ెళ#$ెూళ %Qె ౕ-ె ; ^ా ా. ావను! Nావ )ెౕ భయ/ల7)ె , ప`ా¢Qాప/ల7)ె బర ా($ెూళ %Qె ౕ-ె . 3gౕ2హ ముంQాద సదు ణగళను! "ెళ#$ెూండు ఆ అ3-ాయ2 ఘట$ెc #దwAాగుQె ౕ-ె . స@ా1#గళ తమY అంతరంగ ^ాగూ బlరంగ ౕవనగళను! Hెూౕకlత$ాc. ఒ D#$ెూం(రుQా Aె . గృహ ాBశ vగళ "ాహ1ద67 గృహసB ౕవన న ెసుత అంతరంగద67 Qా1.గrా.రుQా Aె . వసు గళను! Qా1గ ాడువ దు gదgదలు కషu-ాగబహుదు , ఆదAె 3ౕవ gదలు మనసుs

Call it by any name, God, Self,

`ాంత ెూCసుQా ^ెూౕగ"ెౕకు . ఎల7 FకుcగCంద ఎదుAాగువ అసంఖ1 సమ ె1గCం)ా. గృహసBన మనసుs స)ా కళవళ ెూం(రుత )ె . ఆదAె ఆంత&క `ాం;యను! ^ెూందువ )ెౕను అ ాధ1వల7 . నమY ప Aాతన ఋ ము3గళ67 ^ె,¢నవరు గృహ ాBశ vగrెౕ ఆ.దwరు . అవ& ె అదు

the Heart or the

ాధ1-ా.దwAె నమగూ అదు ఖం(Qా ాధ1 . నgYళగూ ఆ శM ఇ)ె .

seat of conscious-

గృహ ాBశ vగళ ెూం ె ందర GౕHె కుCత ప టu హMcయం;ర"ెౕకు . ాCయు Nావ )ెౕ ణ ెూం ెయను! ము&యుత )ె ఎందు అ&తు హMc

ness, it is all the

Nావ )ెౕ ణ Qాను ^ా&^ెూౕగలు #దw-ా. కూ;రుత )ె . HౌMక సంబంధగళ క-ెందూ , Nావ )ెౕ ణ ము.యుత -ె ఎందు గృహ ాBశ v

same. The point to be grasped is this, that Heart means the very

అ&;ర"ెౕకు . 3ౕవ ాడువ Nావ )ెౕ $ెలసవ QాQాc6క-ాద గుణవ ళ%)ెందూ , ఈశZర@ెౕ 3మ ె ఆ $ెలస $ెూtu)ాw@ె ఎందూ ా/స"ెౕకు . 'నన!దు ' ఎంబ ావ/రద 3 ాuవంత ెౕవకనంQె 3ౕవ ఎల7 $ెలస 3వ2lస"ెౕకు . 3మY అ# తZద ఆXార-ాద 3gYళ.న ఆతY)ెూంF ె స)ా 6ౕన-ా.& . శ&ౕర-ెంబుదు ఒందు zైలు ాత -ెందూ , అదు 3మY మ@ెయల7 ఎందూ అ&a& . 3మY ౕ;య ఒడ-ెగళ ఆభరణగళల7 , బదHా. బంధనద సరపCగళ , ఎందూ ;Ca& . 3ౕవ బంధముక Aెందు ా/#$ెూం(Fwౕ& , ఆదAె ఆతYద ాZతంత ¹వను! స/యద ^ెూరతు 3మ ె gౕ ఎందAెౕను , ముM ఎందAెౕను ఎందూ ;Cయువ Fల7 !

core of one's be-

ౕగ జన2µ : 3జ-ాద ముM అందAెౕను ?

ing, the centre,

అమY : 3ౕవ ఆతYద67 @ెHెNాదAె ఆగ పవ2తగCంద హ&యువ సDtక సDషu ప&శుదw నFయంQాగు; ౕ& . పవ2త అచల-ా.)ె ; ఆదరూ

without which

అ67ంద ప&శుదw నF ఉగమ-ా. హ&యుత )ె . ఇంథ నF ఎంFగూ బతు వ Fల7 . స)ా తుంJ హ&యు; రుత )ె . Nారు "ెౕ$ాదరూ అద&ంద

there is nothing

మనద య 3ౕరు కు(యబహుదు . ఆతYన67 @ెHెNాదవరు స)ా ఇతర& ె 3ౕడువ మ@ెూౕ ావ ^ెూంFరుQా Aె . ఆతYద ఉడు ెూAెగళ

whatever.

అవ&ంద స)ా ^ెూరబరు; రుత -ె . తమ ె ఏ@ాదరు "ెౕ$ెందు $ెౕళలూ అవ& ె సమయ ఇరువ Fల7 . మ^ాతYరు , సుగంధవను! ఎHె7 ెగూ సూసువ ఆదAె , Qాను ాత , ఉ&దు బూFNాగువ అగరబ; యంQె ఆగబయసుQా @ె . మనసుs మతు అహం$ారగళ ఇల7-ా)ాగ అనంతQెqౕ 3-ాగు; ౕ& . తన! దృ u మతు M qగళ67న /సYయ మతు ^ెూసతనవను! మ^ాతYను స)ా అనుభ/సు; రుQా @ె . ఎల7దర ఒళ ^ెూర ె "ెళగువ ప ెqౕ అవ@ా.రుQా @ె . అహం$ార vౕ&దవరు `ె ౕన1-ాగుQా Aె . అంథవరు మనసుs $ామ $ెూ ౕధగళ "ెను! హతు వ Fల7 . అంతవర ఒళ ె సృ uయ సవ2సZవ ెౕ& ^ెూౕగుత )ె . `ాస¯గళ ^ెౕళ వ సత1గC ె 3ౕవ ౕవంత ా ఆ)ాగHెౕ 3జ-ాద ప&వత2@ె ఆగHారం´సుత )ె . ఆగ 3ౕ-ెౕ సవ2సZ-ాగు; ౕ& ; ఆదరూ /నమ Aాగు; & . ఆXా1;YకQెయ "ెrె "ెrెయలు /నయ-ెౕ ప శస -ాద ెూv . ఇంథ #B;యను! ^ెూంFరువ అసంఖ1 ౕవంత ఉ)ాహరTెగC-ె . 3gYళ.న అంతAాతYద ౌందయ2$ెc శరTా.& ; ఆగ అంథ ఒందు ఉ)ాహరTె 3ౕ-ెౕ ఆగు; ౕ& . dర ా నvసువ , గురు)ెౕవ [ాద ెౕవM .

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If you make your outlook that of wisdom, you will find the world to be God.

Lord Ganesha - Remover of Obstacles By Swami Krishnananda Human life is beset with obstacles. We face oppositions and encounter difficulties in galore, and the whole of our daily activity may, in a sense, be considered as a struggle against all odds which come in different forms as the sorrows of life. The moment we wake up in the morning, we have to face the obstacle called hunger which we try to obviate by cooking and eating food, the obstacle called thirst which we have to get rid of by drinks and the obstacle called disease, exhaustion, fatigue, sleeplessness and the like, which we endeavour to remedy by the introduction of various types of medicines. The very presence of people around us is an obstacle and the human individual suddenly becomes restless, and both consciously and unconsciously puts on an attitude of self‐ defence, as if one has found oneself suddenly in a terrific warfield. The difficulties of life are, to a large extent, the very substance of life itself. The whole of life is a bundle of diffi‐ culties. It is a mess of oppositions, which calls for a continuous counteracting force which is what is called human enterprise. If the whole earth were filled with milk and honey, and if there is no fatigue, no old age and death, no hunger and thirst, no opposition and nobody to utter a word, then there would be no activity, no necessity to do anything and no incentive in the direction of any movement. The quantity, the expanse and the magnitude of the opposition which comes before us in life is such that no single individual will be able to face it. This whole world is too much for a single man and considering the incongruous, disproportionate relationship between a single human individual and the vast world outside, there is very little hope of man's achieving anything in this world, successfully. Because, with a spoon you cannot bail out the ocean of waters, though your effort may be laudable. You are, no doubt, very sincerely industrious in emptying the ocean of its waters with a little spoon or a ladle. Notwithstanding the fact that this effort on your part is praiseworthy, that is not going to lead you to any success and the expected result will not follow. The ocean cannot be emptied by any amount of bailing out with a spoon. Such seems to be the type of world into which we are born and people who are acutely conscious of this situation become humble enough to accept that even an inch of success cannot be expected in this world without a miraculous grace of God. So, even the little success that sometimes seems to come to us is a kind of undeserved promotion, as it were, granted to us by the mercy of the Almighty. Our efforts are only a puny child's whining and weeping with a helpless weakness of body and mind. The traditional annual worship of God in this role, as the remover of all obstacles, as Vighna Vinayaka, is known as Vinayaka Chaturthi or Ganesa Chaturthi. It is the day on which we offer special adoration to the Remover of obstacles. We are terribly afraid of obstacles. There is no other fear in this world except obstacle. So, always we cry: "Remove the obstacles, clear the path, cleanse the road." On the fourth day of the bright half of the lunar month of Bhadrapada (August‐September) every year, the great Lord called the Lord of Hosts, Ganapati, is worshipped throughout India, perhaps in many other parts of the world also. There is no Hindu who does not recognise the pre‐eminence of the worship of this mysteriously conceived deity called Ganapati whose name occurs right in the beginning of the Rigveda itself, the earliest of scriptures, where pointedly the name is taken in a Mantra, "Gananam tva ganapatim havamahe..." The fear of God is supposed to be the beginning of religion. A person who has no fear of God has no religion also, because religion is respect for God. The fear of God goes together with the acceptance of the greatness of God and His Power. Wherever there is power, we are afraid of it. An ocean, a lion, an elephant are all powerful things and we dread the very sight of them. Tradition conceives this great Remover of obstacles, Ganapati, as the son of Lord Siva with a proboscis of an elephant and a protuberant belly, with weapons of various types and a benign gesture of goodwill, grace and blessing with His right hand. The family of Bhagavan Siva is of a peculiar set up. The Lord of all the worlds, lives as one possessing nothing! This manner of living in Mount Kailasa by the great Master of Yogis, Lord Siva, is per‐ haps a demonstration of the great definition of the glory of Bhagavan, the Supreme Being as possessed of all‐

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Silence is unceasing eloquence.

knowledge, all‐power and all‐renunciation. What is Bhagavan and what are His characteristics? 'Bhagavan' is one who has six characteristics. "Aisvaryasya samagrasya viryasya yasasah sriyah; Jnana‐Vairagyayoh chaiva shannam bhaga itirana"‐‐these six characteristics mentioned are all called Bhaga. One who has Bhaga is called Bhagavan. All prosperity, all wealth, all treasure, all glory, all magnificence is Aisvarya. Entire Aisvarya is there. Virya is tre‐ mendous energy, force and power. Yasas is fame and renown. Srih is prosperity. Jnana and Vairagya are the pin‐ nacle of wisdom and the pinnacle of renunciation, respectively. Knowledge is supposed to be a benediction from Lord Siva Himself. In the Srimad Bhagavata Mahapurana, at the commencement of the second Skandha, Sri Suka delineates the names of various deities who have to be adored for various purposes. "Jnanam Mahesvaradicchet ‐‐All knowledge is to be expected from the great Siva." They say that the ocean of Siva is incomprehensible; a part of it was contained in a pot by Brihaspati, and a spoon of it was taken by Panini who is the promulgator of Sanskrit grammar. You know the interesting story as to how Panini, the originator of Sanskrit grammar, received knowledge from Lord Siva. He was supposed to be the dullest of the students in a group that was studying from a Guru in Taxila, Taksha Shila. There were other very intelligent boys. Panini was the most stupid, the least intelligent, very much belittled and made fun of by the colleagues in the class. He was deeply hurt that he was being cowed down by other colleagues and that he could not understand anything that the teacher said. Almost in a desperate mood of disgust with everything, he went to the forest and deeply contemplated on Lord Siva. He prayed: "O Lord! Bless me with Knowledge." It is said that Lord Siva appeared before him, danced and revolved His Dakka or Damaru fourteen times, and the following fourteen sounds were made: "1. Aiun, 2. Rlrk, 3. Aowng, 4. Ai ouch, 5. Ha ya va rat, 6. Lan, 7. Na ma nga na nam, 8. Jha bhanj, 9. Gha dha dhash, 10. Ja ba ga da das, 11. Kha pha chha tha tha cha ta tav, 12. Ka pay, 13. Sa sha sar, and 14. Hal. All this constitutes the very essence of Sanskrit grammar. These sounds, meaningless as they may appear to us, became the foundation of Sanskrit grammar and Sanskrit literature. So, God can teach us without books and without the usual medium of instruction, by a thought, a sound, a look, a touch or a benign gesture. Such a Master's son is Sri Ganapati, Sri Ganesa. We have endless stories about our Gods, all partly humorous and partly highly illuminating. The usual belief is that Lord Ganapati is a celibate and He never married, though there is a belief in North India that He has Siddhi and Buddhi, two consorts behind Him. There is a humorous story about His marriage. He was about to be married and the bridegroom's proces‐ sion was moving in great gusto, from Mount Kailasa evidently, to the bride's palace. We do not know who that contemplated bride was. We know only that there was a procession of the bridegroom. And His pot belly, it seems, burst on the way due to eating too much, and He took a snake, who is sometimes identified with Subrah‐ manya, tied it around His stomach and ate again. It seems Chandra or moon looked at this scene and laughed, saying: "Look at this man who is going for his marriage! His stomach is burst and he is tying up with, a snake? This took place on the fourth day of the bright half of the lunar month, Bhadrapada (Aug‐Sept). Ganapati was irritated very much. He cursed the moon: "You fellow, you talk about me like this. You have insulted me. Well, whoever looks at you on this day will also similarly be insulted." So, people dread to look at the moon on that day. Chauthi Chandra, the moon on the fourth day of the bright half of the lunar month, is considered very inaus‐ picious, resulting in Apavadam or censure and reproach on the one who sees it. Apavada means undeserved blame and scandal. You might have done nothing, yet somebody will go on telling some evil against you. This is the result of looking at the moon on the fourth day, because it has the curse of Ganapati. But they say, in our tradition of curses, that there is also what is called Sapamoksha or a kind of remedy. The moon said: "Please excuse me, why do you curse me like this?" The moon pleaded for some remedy. Then Ganapati in reply said: "OK, alright, I pardon you. Whoever looks at you on the first day after the Newmoon, will be relieved of this curse." I have seen people running to terraces and climbing trees and trying to see the little streak of the moon appearing like a thread on the first day after the Newmoon, to be rid of all the evils that might have grown around them even by an unconscious look on the fourth day, because on that fourth day especially the moon is just before our eyes and very clear. He is located very peculiarly in a position in the sky where you cannot avoid

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You do not grow by acquiring something nor wither away by losing it. You remain what you always are.

seeing him. So, then, when our eyes fall on the moon on the fourth day, we rub our eyes and say, "Oh..very sor‐ ry, some mistake has taken place," and we expect some trouble afterwards. Somebody will say something against us. Anyhow, the remedy is seeing the moon on the first day after the Newmoon. The philosophy behind all these traditional worships and Puranic allegories is that the path of spiritual Sadhana is a mystery by itself and it is not a heroic activity of the Sadhaka, as sometimes he may imagine. No heroism will work there. Even the so‐called heroic attitude, which we sometimes put on, is an entry of divine force into us. Just as a child's or a little baby's walking is the strength of the mother who is holding it with her hand, whatever intelligence we have, whatever satisfaction we enjoy in this life, whatever strength we possess, whether physical or psychological, whatever security we have, whatever is worthwhile in our existence is a modicum of the reflec‐ tion of God's power. The worship of Maha‐Ganapati, with the Mantra "Om Gam Ganapataye Namah," is a hum‐ ble submission of the true circumstance of oneself before the might of God's glory. Who can open one's eyes before God! Who can utter one word before Him! Who can boast of one's learning, greatness, etc., before Him! We would be ashamed even to present ourselves before Him. Consider the might of the Creator, the magnitude of His power, the depth of His Wisdom, His Knowledge and His Omniscience, and your present condition! Com‐ pare it and contrast it. What Sadhana, what meditation, what Yoga can you do! The moment you begin to take one step in the direction of this holy movement towards God, the world pounces upon you with all its army, because the world is quantitatively larger. We live in a world of quantities. We require quantitative food, quanti‐ tative drink, quantitative physical appurtenances, and everything we require and ask for in life is only a quantity rather than a quality. So the quantity of the world being larger than the quantity of our physical personality, we cannot face it. So there is this humble acceptance of submission and a prayer to the great Almighty as manifest in Ganapati. There is another story as to why He is worshipped first on all occasions. It appears Parvati, the consort of Lord Siva, went for a bath, may be in the Ganga. She scrubbed her body and out of the dirt of her body she made a small image of a boy, gave life to it by her touch and ordained him not to allow entry to any person when she is taking bath in the river. Accordingly, that boy stood guarding. At that moment, the great Lord Siva Himself came and the boy prevented His entry, because he cannot recognise Lord Siva, whom he has not seen. He has only the order of his Mother that nobody should enter. He immediately objected to the brave entry of Lord Siva into the vicinity where Parvati was taking bath. You can imagine the feeling of Lord Siva. "What is this? The little chap is standing and preventing me from seeing my own consort!" He immediately chopped off Ganapati's head and he fell down dead. When Parvati came up, she was aghast and said: "Oh Lord, You have killed my boy, he is my own child, and I am deeply hurt. What have you done! Oh, my Lord!" She bet her breast and would not speak. She started weeping. The Lord Siva said, "Do not weep, I shall give life to him." But ironically enough, He would not put the same head back. We do not know the reason why He did this. He told, "Bring the head of someone who is sleeping with his head towards the north." This is why it is said that you should not sleep with your head to‐ wards the north. Otherwise, Siva will search for you! And they found nobody except an elephant lying with its head towards the north. Its head was severed and brought. The elephant's head was attached to the trunk of this boy and life was given by the Great Siva. He became alive and was named as Ganapati, which designation was bestowed upon him by Lord Siva Himself, may be to pacify Parvati or to bring about a peaceful atmosphere around. Lord Siva not only gave him life, but also made him the leader of His hosts. Ganapati, is therefore, the leader of the hosts of Lord Siva Himself. There is a large audience before Lord Siva, consisting of varieties of Ganas. Ganas are demigods; they are neither human nor superhuman, but a peculiar type. Sometimes they look like astral beings. These Ganas are ruled by Ganapati under the order of Siva. So Ganapati means the Generalissi‐ mo, as it were, of the hosts who always live in Kailasa. Apart from making Ganapati the Leader of hosts, Lord Siva bestowed another blessing on Him, saying: "You shall be the first one to be worshipped on all occasion." So this is the order or the ordinance of Lord Siva. The ordinance stands for ever. It is a permanent ordinance from the Great Master: "No one will be worshipped before you, not even me. After you are worshipped alone, will anybody else be worshipped." We won't worship Lord Siva or Lord Narayana without first worshipping Ga‐

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Enlightened Sage (jnani) never exists apart from Brahman, the Absolute.

napati. "Om Gam Ganapataye Namah," is a Mantra to propitiate Ganapati. Human mind is elated and enthused by hearing stories. Image, painting, music, idols, dance, any kind of pictur‐ esque presentation of religion and spirituality or philosophy is generally more appealing than cut and dry logic, as you know very well. So the Puranas and the Epics bring home to us the idea of the necessity to accept the power of God as the only medium by which obstacles can be removed. So, He is called Vighnesvara, the God who is not merely the Ganapati or the ruler of the hosts or Ganas, but also a Remover of all impediments on alt paths. I have heard a story when I was a small boy told by a neighbour. There was a person who never believed in Gods and when his daughter's marriage was to be performed, someone said, "First of all you must worship Ganesa. Do not be in a hurry." He replied, "Let him be Ganesa or his grandfather, I do not care for anybody." He took the Murti of Ganesa and threw it into the tank. And suddenly, they say, there was a fire and the whole marriage Pan‐ dal was aflame. People bet their breasts, cried, ran to the tank and brought back the image. And then, it is said, there was rain, after Ganesa was worshipped. These are all stories and we have to take them for what they are worth. But there is something mysterious about things. Everything is not clear to the minds of men. There are great secrets. And as I began by saying, the spiritual path is itself a great secret. The little Japa that you do, the scrip‐ tures that you read, the audience that you hold and whatever you appear to be doing, is only an outer crust of the mystery of life. The mystery is finally in yourself. You yourself do not know who is goading you to think in this manner. That goading principle is the mystery. If you recognise this mystery within you which mystifies even your intelligence and your efforts, you will be humble, simple and small before God, because spiritual Sadhana is an art of becoming smaller and smaller. It is not to become bigger and bigger. A person becomes smaller and smaller as he approaches God, just as a candle flame becomes dimmer and dimmer as it goes nearer and nearer to the sun; and just before the sun, it is not there? You cannot see even its existence. It vanishes. Likewise, when we approach God, we become smaller and smaller, humbler and humbler, littler and littler, until we become nothing. In this nothingness, we will find God Himself filling us. When there is total emptiness created by an abo‐ lition of ourselves, in this emptiness or vacuum created, God fills Himself. 'Empty thyself and I shall fill thee'‐‐says Jesus Christ. The Mahaganapati Purana, the Ganapati Atharvasirsha Upanishad, the Ganesa Gita and several an‐ ecdotes occurring in the Mahabharata and the other Puranas glorify this aspect of the Supreme Almighty which requires our submission at His feet, and expects us to recognise Him as the sole power that can remove all ob‐ stacles on the path of the spiritual seeker towards the attainment of Godhead. This seems to be a part of the meaning hidden behind the holy worship of Bhagavan Ganapati or Sri Ganesa or Mahaganapati. A dread enters our minds when we think of His Name on account of the feeling that any displeasure on His part may be a doom to us. People are afraid even to forget taking the holy Prasada of Sri Satyanarayana Puja because of the story behind it. Do you know what will happen to you if you do not take the Prasada? It is mentioned in the story that the whole thing will be finished‐‐all your wealth, property, wife, children, etc., will go to dogs in one second. The fear of it makes you bow down and wait for the Prasada even if it is late in the night. These stories are not mean‐ ingless narrations of cock and bull incidents. They instil into our minds a divine urge and a fear of the Divine Pres‐ ence. After all we are human beings who are ruled more by sentiments and feelings than by our reason or our so‐ called understanding. This psychology of the human being is taken advantage of by the writers of the Epics and the Puranas to instil faith in our hearts through these stories. Thus is a little tribute to the glory of Maha Ga‐ napati.

Source: www.sivanandadlshq.org/religions/ganesh_krishna.htm

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Peace Pilgrim (contd) FOUR LETTERS: One day as I was answering my mail a woman said to me, "What can people do for peace?" I replied, "Let's see what these letters say." The ﬁrst one said, "I'm a farm housewife. Since talking with you, I've realized I should be doing something for peace ‐ especially since I'm raising four sons. Now I am writing one let‐ ter every day to someone in our government or in the United Nations who has done something for peace, com‐ mending them to give them moral support." The next one said, "World peace seemed a bit too big for me, but since talking with you, I have joined the Human Relations Council in my town, and I'm working on peace among groups." The third one said, "Since talking with you I have resolved an unpeaceful situation between myself and my sister‐in‐law." The last one said, "Since talking with you, I have cut out smoking." When you do something for world peace, peace among groups, peace among individuals, or your own inner peace, you improve the total peace picture. Whenever you bring harmony into any unpeaceful situation, you contribute to the cause of peace.

What is not permanent is not worth striving for.

THE MOST VALUABLE THINGS: After a wonderful sojourn in the wilderness, I walked again alone the streets of a city which was my home awhile. It is 1:00 p.m. Hundreds of neatly‐dressed human beings with pale or painted faces are hurrying in rather orderly lines to and from their places of employment. I, in my faded shirt and well‐ worn slacks, walk among them. The rubber soles of my soft canvas shoes move noiselessly along beside the clatter of trim, tight shoes with high heels. In the poorer sections I am tolerated. In the wealthier sections some glances seem a bit startled, and some are disdainful. On both sides of us as we walk are displayed the things which we can buy if we are willing to stay in the orderly lines, day after day, year after year. Some of the things are more or less useful, many are utter trash ‐ some have a claim to beauty, many are garishly ugly. Thousands of things are displayed ‐ and yet the most valuable things are missing. Freedom is not displayed, nor health, nor happiness, nor peace of mind. To obtain these, my friends, you too may need to escape from the orderly lines and risk being looked upon disdainfully. NEGATIVE vs. POSITIVE: I have chosen the positive approach ‐ instead of stressing the bad things which I am against, I stress the good things which I am for. Those who choose the negative approach dwell on what is wrong, resorting to judgment and criticism, and sometimes even to name‐calling. Naturally, the negative ap‐ proach has a detrimental effect on the person who uses it, while the positive approach has a good effect. When evil is attacked, it mobilizes, although it may have been weak and unorganized before, and therefore the attack gives it validity and strength. When there is no attack but instead good influences are brought to bear upon the situation, not only does the evil tend to fade away, but the evil‐doer tends to be transformed. The positive ap‐ proach inspires ‐ the negative approach makes angry. When you make people angry they act in accordance with their baser instincts, often violently and irrationally. When you inspire people they act in accordance with their higher instincts, sensibly and rationally. Anger is transient, whereas inspiration sometimes has a lifelong effect. WORKING FOR PEACE: A few really dedicated people can offset the ill effects of masses of out‐of‐harmony peo‐ ple, so we who work for peace must not falter, we must continue to pray for peace and to act for peace in what‐ ever way we can. We must continue to speak for peace and to live the way of peace; to inspire others, we must continue to think of peace and to know it is possible. What we dwell upon we help to bring into manifestation. One little person, giving all of her time to peace, makes news. Many people, giving some of their time, can make history. BLESSED are they who give without expecting even thanks in return, for they shall be abundantly rewarded. BLESSED are they who translate every good thing they know into action ‐ even higher truths shall be revealed to them.

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BLESSED are they who do God's will without asking to see results, for great shall be their recompense. BLESSED are they who love and trust their fellow human beings, for they shall reach the good in people and receive a loving response. BLESSED are they who have seen reality, for they know that not the garment of clay but that which activates the garment of clay is real and indestructible. BLESSED are they who see the change we call death as a liberation from the limitations of this earth‐life, for they shall rejoice with their loved ones who make the glorious transition. BLESSED are they who after dedicating their lives and thereby receiving a blessing have the courage and faith to surmount the difficulties of the path ahead, for they shall receive a second blessing. BLESSED are they who advance toward the spiritual path without the selfish motive of seeking inner peace, for they shall find it. BLESSED are those who instead of trying to batter down the gates of the kingdom of heaven approach them humbly and lovingly and purified, for they shall pass right through.

Wandering astray, forsaking the Self, and returning to it again and again is the interminable and wearisome lot of the mind.

YOU CAN KNOW GOD: There is a power greater than ourselves which manifests itself within us as well as every‐ where else in the universe. This I call God. Do you know what it is to know God ‐ to have God's constant guidance ‐ a constant awareness of God's presence? To know God is to reflect love toward all people and all creations. To know God is to feel peace within ‐ a calmness, a serenity, an unshakeableness which enables you to face any situation. To know God is to be so filled with joy that it bubbles over and goes forth to bless the world. I have only one desire now ‐ to do God's will for me ‐ there is no conflict. When God guides me to walk a pilgrimage I do it gladly. When God guides me to do other things I do them just as gladly. If what I do brings criticism upon me I take it with head unbowed. If what I do brings me praise, I pass it immediately along to God, for I am only the little instrument through which God does the work. When God guides me to do something I am given strength, I am given supply, I am shown the way, I am given the words to speak. Whether the path is easy or hard I walk in the light of God's love and peace and joy, and I turn to God with psalms of thanksgiving and praise. This it is to know God. And knowing God is not reserved for the great ones. It is for little folks like you and me. God is always seeking you ‐ every one of you. You can find God if you will only seek ‐ by obeying divine laws, by loving people, by relinquishing self‐will, attachments, negative thoughts and feelings. And when you find God it will be in the stillness. You will find God within. ON FEAR: There's no greater block to world peace or inner peace than fear. What we fear we tend to develop an unreasoning hatred for, so we come to hate and fear. This not only injures us psychologically and aggravates world tension, but through such negative concentration we tend to attract the things we fear. If we fear nothing and radiate love, we can expect good things to come. How much this world needs the message and example of love and faith! THE FREEDOM OF SIMPLICITY: Some seem to think my life dedicated to simplicity and service is austere and joyless, but these do not know the freedom of simplicity. I know enough about food to nourish my body proper‐ ly, and I have excellent health. I enjoy food, but I eat to live. I do not live to eat, and I know when to stop eating. I am not enslaved by food. My clothes are most comfortable as well as most practical. My shoes, for instance, have soft fabric tops and soft rubberlike soles ‐ I feel free as though I were walking barefoot. I am not enslaved by fashion. I am not a slave to comfort and convenience ‐ for instance, I sleep equally well in a soft bed or on the grass beside the road. I am not burdened by unnecessary possessions or meaningless activities. My life is full and good, but not overcrowded, and I do my work easily and joyously. I feel beauty all around me and I see beauty in everyone I meet ‐ for I see God in everything. I recognize the laws which govern this universe, and I find harmony through gladly and joyously obeying them. I recognize my part in the Life Pattern, and I find harmony through gladly and joyously living it. I recognize my oneness with all mankind and my oneness with God. My happiness

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overflows in loving and giving toward everyone and everything. ON PEOPLE IN OUR TIMES: In order to help usher in the golden age, we must see the good in people ‐ we must know that it is there, no matter how deeply it may be buried. Yes, apathy is there and selfishness is there ‐ but good is there also. It is not through judgment that the good can be reached, but through love and faith. Love can save the world from nuclear destruction. Love God ‐ turn to God with receptiveness and responsiveness. Love your fellow human beings ‐ turn to them with friendliness and givingness. Make yourself fit to be called a child of God by living the Way of Love! SPIRITUAL GROWTH is a process the same as physical growth or mental growth. Five year old children do not expect to be as tall as their parents at their next birthday; the first grader does not expect to graduate into col‐ lege at the end of the term; the truth student should not expect to attain inner peace overnight. MAGIC FORMULAS: There is a magic formula for resolving conflicts. It is this: Have as your objective the resolv‐ ing of the conflict, not the gaining of advantage. There is a magic formula for avoiding conflicts. It is this: Be con‐ cerned that you do not offend, not that you are not offended.

To know Self through Grace [Self-enquiry], and to thus abide firmly in the Heart, is alone worthwhile.

ON IMMATURITY: What people really suffer from is immaturity. Among mature people war would not be a prob‐ lem ‐ it would be impossible. In their immaturity people want, at the same time, peace and the things which make war. However, people can mature just as children grow up. Yes, our institutions and our leaders reflect our immaturity, but as we mature we will elect better leaders and set up better institutions. It always comes back to the thing so many of us wish to avoid ‐ working to improve ourselves. MY MESSAGE: My friends, the world situation is grave. Humanity with fearful faltering steps, walks a knife‐edge between complete chaos and a golden age, while strong forces push toward chaos. Unless we, the people of the world, awake form our lethargy and push firmly and quickly away from chaos, all that we cherish will be de‐ stroyed in the holocaust which will descend. This is the way of peace: Overcome evil with good, falsehood with truth, and hatred with love. The Golden Rule would do as well. Please don't say lightly that these are just religious concepts and not practi‐ cal. These are laws governing human conduct, which apply as rigidly as the law of gravity. When we disregard these laws in any walk of life, chaos results. Through obedience to these laws this frightened, war‐weary world of ours could enter into a period of peace and richness beyond our fondest dreams. GRASS‐ROOTS PEACE ACTIVITY: You can start a Community Peace Fellowship with a peace prayer group for seeking the way of peace. In some places my literature has been used since it deals with peace from a spiritual standpoint. Read a paragraph, dwell upon it in receptive silence, then talk about it. Anyone who can understand and feel the spiritual truths contained therein is spiritually ready to work for peace. Then would come a Peace Study Group. We need to get a clear picture of what the present world situation is like and what will be needed to convert it into a peaceful world situation. Certainly all present wars must cease. Obvi‐ ously, we need to find a way to lay down our arms together. We need to set up mechanisms to avoid physical violence in a world where psychological violence still exists. All nations need to give up one right to the United Nations ‐ the right to make war. We people of the world need to learn to put the welfare of the whole human family above the welfare of any

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group. Starvation and suﬀering need to be alleviated, as do fear and hatred. There are some national problems in connection with peace. Work needs to be done on peace among groups. Our number one national problem is the adjustment of our economy to a peacetime situation. We need a Peace Department in our national govern‐ ment to do extensive research on peaceful ways of resolving conﬂicts. Then we can ask other countries to create similar departments. After world problems and steps toward their solutions become pretty clear to you, you are ready to become a Peace Action group. You can become a Peace Action group gradually ‐ acting upon any problem that you have learned to understand. Peace action should always take the form of living the way of peace. It can also take the form of letter‐writing ‐ to commend those who have done something good for peace, to members of Congress about peace legislation, to editors on peace subjects, to friends on what you have learned about peace. It can take the form of public meetings on peace subjects, speakers on peace subjects, distributing peace literature, talking to people about peace, a Peace Week, A Peace Fair, a Peace Walk, or a Peace Float. It can take the form of voting for those who are committed to the way of peace. Grass‐roots peace work is vitally important. In this crisis period, there should be a Community Peace Fellowship in every town. Such a group can begin with a handful of concerned people. It can begin with you!

You are not instructed to shut

Srimad Bhagavad Gita - Kannada

your eyes from the world. You are only to “see yourself first and then see the

[ా థ2@ె గురు బ హY గురు /షు¡

whole world as the Self”. If you consider yourself

గురు)ెౕ~ౕ మ^ెౕశZర: గురు ాhాk పరబ హY త ె» d ౕ గుర-ెౕ నమ:

as the body the world appears to

అథ2

be external. If

గురు-ెౕ బ హY , గురు-ెౕ /షు¡ ,

you are the Self

గురు-ెౕ భగవంత మ^ెౕశZర . గురు-ెౕ పరమ సత1 పరబ హY , ఆ గురువ ె నన! భM ^ాగు /నయFంద నమసc&సుQె ౕ@ె .

అXా1య ౧ `ె 7ౕక ౧ - Xాv2క యుద} భూv

దృతAాష² ఉ-ాచ :

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49 '' ద మ2hెౕQె ౕ కురుhెౕQె ౕ సమ-ెౕQా యుయుతsవ : | ామ$ా: [ాండ-ా`ె¼వ Mమకువ2త సంజయ ||

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What comes

^ౌదు.''

will also go. What always is will alone remain.

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50 Aాd $ెౕCదళ , '' ా1ం , @ాను ఒrె%యవHా. "ెౕAెయవరు $ెటuవAా.దwAె ^ెౕ ె ? అవరు జగళ-ాడుQా , తప Dగళను! ాడుQా ఇ)ాwAె ^ెౕ ె ? '' d కరు ఉత &#దరు , '' ఎల7రు ఒrె%యవAెౕ , ఆదAె అవ& ె Nావ దు స& Nావ దు తప D ;CFరువ Fల7 . 3ౕను ఒrె%యవHా ె ఇరువ దను! ముందువ&స"ెౕకు , Nా$ెందAె , 3ౕను $ెటuవrాదAె Nారు బదHావTె తరలు ాధ1 ? ఒrె%యవHా ె ముందువAెయువ ద&ంద , 3ౕను ఉ)ాహరTెNా. 3లు7; ౕయ , క Gౕణ ఎల7రు 33!ంద కHెయుQా Aె . 33!ంద Nావతరదలూ7 ఆ zాగవను! సు)ా&సలు ాధ1-ాగ)ె ^ెూౕద67 , [ా ా క-ా. భగవంతన67 ఆ సBళవను! Xాv2క ^ాగు ప/త ెూCసలు [ా థ2@ె ాడు . ఈగ , d కరు గమన/టుu $ెౕళ Qా ఇదw Mశ క ె @ెూౕడుQా $ెౕCదరు ,'' 3న ె అథ2-ాaQా Mశ ?'' Mశ ^ెౕCద , '' హ ా1ం , ఇ( /శZవ ప/త Xాv2క Qాణ , ధమ2hెౕత , ఆదAె మనుష1ర $ెటu నడవC$ె ఇంద అదు కురుhెౕత -ాగుత )ె . @ావ ఒrె%యవAా.దుw "ెౕAెయవరన! ఒrె%యవAా.రలు ఉQె ౕ సబహుదు అథ-ా @ావ $ెటuవAా. ఇను! ^ెచు¢ జగళవను! సృ uసబహుదు . '' అదు బహళ సత1 ! ఈగ , ఎల7రు ఏను ఆగ"ెౕకు ఎందు ఇFwౕAా ? '' d కరు $ెౕCదరు , ఎల7 /)ా1®2గళ '' ఒrె%యవరు '' ఎందు ఒం)ెౕ దZ3య67 ఉత &#దరు . ఆGౕHె అవAెల7 రూపకద అ ా1సవను! ముందువAె#దరు . .... ముందువAెయ6)ె ఆతY@ెూౕ gౕhాథ2i

Take no notice of the ego and its activities, but see only the light behind.

జగద lQాయ ా

అXా1య ౧ అ ా1స : $ెళ.న [ె `ె!గC ె ఉత &# . ౧) కురుhెౕత ద67 Nారు ెౕ&దwరు మతు Nా$ె ? ౨) సంజయ Nారు ? ౩) సంజయ3 ె Nావ మంత శM ఇతు ? ౪) ధమ2hెౕత ^ాగు కురుhెౕత ఎరడు ఇరువంతహ సBళద ఎరడు ఉ)ాహరTె $ెూ( , మతు ^ెౕ ె ఎందు /వ&# ? ౫) ఈ క¥ె ఇంద 3ౕవ క6త ఎరడు 3ౕ;యను! ^ెౕC ?

అXా1య ౨ . `ె 7ౕక ౭ ెూందలద కూగు

అజు2న ఉ-ాచ : '' $ాప2ణ1 )ెూౕషపహతసZ ావ : ప ా¢v QాZం ధమ2 సంమూఢ ెౕQా: | య,¢©ౕయ: ా13!d¢తం బూ l త@ె¿ dష1 ె ౕహం `ా ాం QాZం ప పన!ం || అజు2నను d ౕ కృష¡ పర ాతY3 ె ^ెౕCదను :

'' నన! మనసుs కత2వ1ద /షయ-ా. ెూందలMcౕ ా. , నన! హృదయవ దqaంద తుంJ బంF)ె ; 3న!67 @ాను 3న! dష1@ా. శరTాగత@ా. బంF)ెwౕ@ె ; దq ా( నన! కత2వ1గళ బ ె ^ాగు నన ె Nావ దు ఒrె%య)ెూౕ అదన! 3శ¢a# నన ె ;CవC$ె 3ౕడు . '' Mశ ఒబL [ా ా క /Xా1® . అవను `ాHెయ67 అవన d కరను! ^ాగు ె!ౕlతరను! ఇషuపడు; దw ^ాగు అవరూ ఇవనన! ఇషuపడు; దర w ు. ఒందు Fన అవన @ె,¢న ెrెయ AాzెౕÀ , $ా;2ª ఎను!వవన ,ౕలFంద ("ా1Á ) దుడు: క)ెయువ దను! @ెూౕ(ద . నంతర $ా;2ª `ాHెయ /)ా1 శులc (°ౕÂ ) కటuలు తంFదw దుడు: $ాTెNా.రువ దను! @ెూౕ(ద . $ా;2ª అళ Qా d కర హ; ర ^ెూౕ. $ాTెNాద దు(:న బ ె

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51 ^ెౕCద . d కరు తరగ; ె బందు ఎHా7 /)ా1®గళను! $ా;2ª హణద బ ె $ెౕCదరు . అవరూ /)ా1®2గC ె ^ెౕCదరు 'Nారు హణవను! Qె ెదు$ెూం(FwAెూౕ అవరూ బందు తప D ఒ D$ెూండAె హణవను! -ాపసుs $ెూటuAె , అవ& ె బహళ సంQెూౕష-ాగువ దు ^ాగు అవర తపDను! vసHాగువ దు , అవ& ె Nావ తరహ dhెయను! / సHాగువ Fల7 .' AాzెౕÀ ౌన-ా.దw . `ాHెయ నంతర Mశ అవన ెrెయ Aాzెౕశ!ను! హణ -ాపసుs ాడలు ^ెౕCద ఆదAె AాzెౕÀ 3Aాక&#ద . $ా;2ª బ ె Mశ3! ె అనుకంప మూ( ఏను ాడలు Qెూౕచ)ె ెూందల$ెc ఒళ ాద . అవను సత1వను! ^ెౕళ"ెౕ$ెూౕ అథ-ా ఒrె% ె!ౕlత@ా.ర"ెౕ$ెూౕ ;Cయ6ల7 . అదర బ ె బహళ సల ౕ,#దరు ఏను ాడ "ెౕకు ఎందు 3ధ2&సలు ఆగ6ల7 . అవను భగవంతనను! )ా& Qెూౕ&సలు ^ాగు స&Nాదను! ాడలు స^ాయ $ెూౕ&ద . ఆగ , త ణ , అవ3 ె తన! d కరను! స^ాయ $ెౕళబహుదు ఎందు @ెన[ాaతు . నంతర ఊటద Jడు/న67 అవన తరగ;య d కరను! "ెౕ ెNాగళ ^ెూౕద . d కర $ెూఠ( బC Mశ తన ా. ఎదరు @ెూౕడుQా aరువ దను! కండు , d కరు $ెౕCదరు ,'' ఏను /షయ Mశ ? ఏ@ాదరు నన ె ^ెౕళ"ెౕMQా ? '' Mశ ^ెౕCద , '' ా1ం , ఒందు /షయద బ ె నన ె 3Xా2ర Qెగదు$ెూళ%లు ఆగుQా ఇల7 , దయ ా( స^ాయ ా( . ె!ౕహ అథ-ా సత1 , ఇదర67 Nావ దు మహతZ-ాదదుw ఎందు నన ె ;Cయ"ెౕకు .'' d కరు ^ెౕCదరు , '' సత1 3రంతర-ా. ఎల7 సమయదలూ7 అ;ౕ మహతZ-ాదదుw . సత1Mంత )ెూడ:దు "ెౕAెౕను ఇల7 . సత1 ఇరువ67 భగవంత ఇరుQా @ె . 3ౕను ెూందల$ెc ఒళ ా)ాగ , సత1ద పర వlసు . '' d కర ాతను! గమన/టుu $ెౕC , Mశ ^ెౕCద , '' సత1ద పర వlసలు నన ె భయ , సత1ద పర వl#దAె @ాను నన! @ె,¢న ెళయనను!

In no single one of the countless objects of the mundane world

కrెదు$ెూళ %Qె ౕ@ె . నన! ె!ౕlతనను! @ెూౕaసలు ఇషu/ల7 , ఈగ @ాను ఏను ాడ"ెౕకు ?'' అవను సత1వంత@ా.రలు ఏ$ె ^ెదరుQా ఇ)ాw@ె ఎందు అథ2-ాగ6ల7 , ^ా ా. అవరు $ెౕCదరు , '' న3!ంద 3ౕను ఏన@ెూ!ౕ మAె ాడుQా aFwయ ఎందు నన ె అ3!సుQా a)ె . ఏను ఆaతు ఎందు నన ె దయ ా( ^ెౕళ ? 3ౕను ఈగ నన ె ^ెౕCదwను! @ాను Nా&గూ ^ెౕళ వ Fల7 . '' Mశ సZలD సమయ ౌన-ా.దుw , నంతర క ¡న67 3రు తుంJ బందు ^ెౕCద , '' ా1ం , AాzెౕÀ $ా;2ª "ా1.3ంద హణవను! కFయువ దను!

is there any-

@ాను ఇందు "ెళ ె @ెూౕ()ె . అదు నన ె ;CFదwరూ , ఇందు "ెళ ె @ాను తరగ;య67 ^ెౕళ6ల7 $ారణ AాzెౕÀ నన! @ె,¢న ెళయ . ఆ

thing that can

సమయద67 అవను హణవను! కదw ఎందు @ాను ^ెౕCదwAె , అవను నన! zెూQె ాQాడువ దను! 367ౕసు; దw . Aాzెౕశనను!

be called happi-

@ెూౕaసు; @ెౕ@ెూౕ అథ-ా అవనను! కrెదు$ెూళ %; @ెౕ@ెూౕ అ@ెూ!ౕ భయ , zెూQె ె AాzెౕÀ బడ కుటుంబFంద బంFరువను అ@ెూ!ౕ

ness.

అనుకంప . ఒrె%య ె!ౕlత@ా.రలు ప య;!#)ె , ఆదరూ @ాను తప D ా(ద@ెౕ@ెూౕ అ@ెూ!ౕ ావ@ె . ఈగ @ాను 3మY బC సల^ె ా. బంF)ెwౕ@ె , @ాను ఏను ా(దAె స& ఎను!వ దను! ;C#$ెూడువAా. . '' d కరు నగుత ^ెౕCదరు '' స ాXాన మగు , 3ౕను స&Nాద ;ౕ ా2న Qెూ ెూళ వ దర67 @ాను స^ాయ ాడుQె ౕ@ె . 3న! ెూందలవ నన ె మ^ా ారతద అజు2ననను! @ె@ె ె తరుత )ె . అజు2నను ఇ)ె #B;యను! యుదw భూvయ67 ఎదు&#దను . అవను యుదw ాడళ బహళ కషu పడు; దw $ారణ అవ3 ె /రుదw-ా. 3ంతవరు అవన )ాNాFగrాద $ౌరవరు , అవన Qాత ´ౕషY , అవన గురుగrాద )ెూ ౕTా ాయ2 ^ాగు సంబం గళ . అవను తన! సంబం గళను! ^ాగు గురుగళను! Qా@ెౕ $ెూలు7వ దు "ెౕMర6ల7 , అవ3 ె Qాను యుదw ా( తన! బంధుగళను! $ెూలు7వ దు స& ౕ అథ-ా @ా1య$ాc. న ెయుQా aరువ యుదwవను! Jటుu ^ెూౕగువ దు స& ౕ ;Cయ)ాaతు . నంతర అవను పర ాతY కృష¡3 ె నమసc&# , తన!67 స& ^ాగు తప Dగళ నడు-ె న ెయుQా aరువ ెూందలవను! 3-ా&# , తన ె స&Nామ ాగ2 దశ2నవను! ాడలు [ా ®2#ద . అ)ెౕ తరహ 3ౕను సహ 3న! ెూందలవను! నన67 ^ెౕC $ెూం(దుw ఒrె%య)ాaతు , 3న! ె!ౕlతనను! కrెదు $ెూళ %Qె ౕ@ె అ@ెూ!ౕ 3న! భయ తప D . ఆ భయ 3న!ను! 3సs^ాయకన@ా!. ా( 3న ె 3Xా2ర Qె ెదు $ెూళ%లు Jడు; ల7 . NాAాదరు తప D ాడుQా aదwAె , అవ& ె సల^ె ^ెౕళ వ దు ఒrె%యదు , అవరు 3మY సల^ెయను! $ెౕళ Qా Aెూౕ అథ-ా ఇల7~ౕ అదు అవ& ె ెౕ&దుw , ఆదAె 3ౕను , సత1వను! ;CFరువను సత1ద పర-ా. 3ల7"ెౕకు . సత1ద పర-ా. 3లు7వ ద$ెc అథ-ా Nావ సమయదHె7ౕ ఆదరు సత1వను! ^ెౕళ వ ద$ెc ^ెదర"ారదు . '' సత1వను! 3ౕను ర #దAె సత1వ 3న!ను! ర సుత )ె '' ఎందు ఋ ము3గళ నమY )ెౕశద67 ^ెౕళ Qా Aె . Mశ , అరCద కణు¡గCంద నగుQా ^ెౕCద , '' ా1ం , నన! ెూందలవను! 3-ా&#ద$ాc. ధన1-ాదగళ . ఇన! నన ె Nావ దు:ఖవ ఇల7 ,

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52 ఇగ @ాను ాడుQా aరువ దు స& ఎందు నన ె ెూతు , ఇదు నన ె Xైయ2వను! 3ౕడుత )ె . @ాను సత1ద పర-ా. 3లు7Qె ౕ@ె , Nారు ెూందల ^ాగు భయద67 ఇరువAెూౕ అవరను! $ా[ాడలు భగవంతన67 [ా ®2సుQె ౕ@ె . ఈగ నన ె సత1-ెౕ )ెూడ:దు ఎందు ;CFదుw అల7)ె నమ ె ెూందలFంద 3Xా2ర Qెగదు$ెూళ%లు ాధ1-ాగ)ె ^ెూౕ)ాగ , @ావ [ా ా క-ా. నమ.ంత v.Hా. ;Cద l&యరను! నమY సం)ెౕహవను! ప&హ&సలు $ెౕళ"ెౕకు . @ావ [ా ా క-ా. భగవంతనను! స^ాయ $ెూౕ&దAె అవను కం(త-ా. Nార@ా!దరు నమYను! $ా[ాడలు కClసుQా @ె , d కAా. , తం)ె QాaNా. , ె!ౕlత@ా. , అణ¡ తమY@ా. , Nార@ా!దరు నమ.ంత ;Cదవరను! నమ ె )ా& Qెూౕ&సలు కCసుQా @ె . ఒందు సల నమY సం)ెౕహగళ 3-ారTెNా)ాగ , స&Nాద సమయద67 స&Nాద $ెలస ాడలు 3Xా2ర Qెగదు$ెూళ%లు Qా ణవ ళ%వAాగుQె ౕ-ె . నంతర Mశ Aాzెౕశనను! హుడుకుQా ^ెూౕదను , AాzెౕÀ ఆటద GౖXానద67 #Mcద . AాzెౕÀ Mశన!ను! )ెూరFంద @ెూౕ( అవన బC ఓ( బందు ఉ)ెZౕగFంద అవను ాడ"ెౕ$ెంFరువ $ాయ2గళను! ^ెౕళQెూడ.ద . అవను ^ెౕCద , '' Mశ , ఇందు నమY మ@ెయ బC ఇరువ ^ెూస అంగ( ె ^ెూౕ. , ఆటద వసు గళను! , /( ౕ ఆటద #ౕ(గళను! , ఒందు ా s ÅాG2 ^ాగు ఒందు "ెౕ "ె7ౕÆ అను! $ెూండు$ెూళ %Qె ౕ@ె . 3ౕను నన! zెూQె బరు; Nా ? నన! హ; ర బహళ దుడు: ఇ)ె , ఇందు 3నగూ ఏ@ాదరు Qెగ#$ెూడుQె ౕ@ె . '' Mశ ె అవన ె!ౕlతను ఒబL బడ /Xా1®2య హణవను! కదుw , అద&న ఇవను lౕ ె సంQెూౕష పడలు ఇ,¢సుQా aరువ దను! @ెూౕ( దు:ఖ-ాaతు . అవను ^ెౕCద , '' AాzెౕÀ , ాకు 367సు . 3ౕను ఈ వసు గళ GౕHె కచు2 ాడ"ెౕకు ఎందు$ెూళ %Qా aAెూౕ హణ 3న!దల7 . అదు $ా;2ª /)ా1 శులc . 3ౕను ాడ"ెౕకు అను!Qా aరువ దు తప D . దయ ా( ా1ం ె $ెూడు , అవరు అదను! AాzెౕÀ ె -ాపÂ ాడుQా Aె . ''

Your duty is to Be, and not to be this or that.

AాzెౕÀ $ెూౕపFంద $ెూగుQా ^ెౕCద '' @ాను ాడువ దను! 3ౕను త ెదAె , @ాను 3న! zెూQె ాQాడువ దను! 367సుQె ౕ@ె . హణవను! @ాను lంFరు.సువ Fల7 . @ాను బహళ వసు గళను! $ెూండు$ెూళ %Qె ౕ@ె , ఇదు నన! 3Xా2ర .'' Mశ సZలD సమయ అవన@ె!ౕ @ెూౕడుQా aదw , అవ@ెౕ@ాదరు తన! 3Xా2రవను! బదHాaసుQా @ె ఎందు . AాzెౕÀ ఏను ^ెౕళ6ల7 . 3Aా`ెaంద అవను ^ెౕCద , '' vసు AాzెౕÀ , ఈ /షయద67 @ాను 3న! zెూQె ఇల7 . 3ౕను తప D ఎందు నన ె ెూతు . 3న ె "ెౕగ ఇదను! ;CF$ెూౕ ఎందు భగవంతన67 [ా ®2సుQె ౕ@ె . ఇను! ముం)ె 3ౕను నన! ె!ౕlతనల7 ఎందు ^ెౕళలు దు:ఖ-ాగుత )ె , ఆదAె @ాను సత1వంథ@ా.రుQె ౕ@ె , ఇదు నన! 3Xా2ర .''

అXా1య ౨ అ ా1స : $ెళ.న ప `ె!గC ె ఉత &# ౧ . సత1వంథ@ా.రలు Mశన ె ఏ$ె భయ ? ౨ . తÇDౕ స& ౕ . '' సత1వను! 3ౕను ర #దAె , సత1వ 3నను! ర సుత )ె ''

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Talk by Swami Paramarthananda - Contd from last edition Scriptures themselves tell us what is the pramanë for the bombastic “spiritual enlightenment” or for knowledge. Mundaaka Upanishad nicely says: parìkçya lokàn‐karma‐citàn‐bràhmaåo nirvedamàyànnàstya‐kätaã kätena | tad‐vijñànàrthaë sa gurum‐evàbhigacchet samit‐pàåiã érotriyaë brahma‐niçâhaë ||3

There is no difference between God, Guru and the Self.

Go to a guru. Dayànanda Swàmiji even avoids the word Guru because today people have all kinds of ideas about the word guru. He should have dreadlocks and beard and preferably he should be heavy because in Sanskrit guru means “heavy duty.” And Chinmayànanda Swàmiji says “preferably a long, white beard.” We have all kinds of conceptions. Dayànanda Swàmiji doesn’t use the word guru; he says, “I am a teacher, and you are all my stu‐ dents.” He will introduce us only as his students. Avoid mystic words. “Disciple” becomes “disabled.” “I am stu‐ dent. Here is a teacher. Go to a teacher.” Because once you use the word “teacher,” you know his role. Once I use the word “guru,” you will think he will touch the top of your head or the bottom of your spine. Therefore you will imagine all kinds of things. Dayànanda Swàmiji says that guru means a teacher, and the function of the teacher is what? Teaching. And that the Upanishad itself makes clear. The next mantra in Mundaka says: tasmai sa vidvàn‐upasannàya samyak praéanta‐cittàya éamànvitàya | yenàkçaraë puruçaë veda satyaë provàca tàë tattvato brahma‐vidyàm ||4 What does the guru do? He doesn’t touch your head, your heart or your spine. What is the guru’s job? Pravaca. Systematic, proper, verbal communication. Because verbal communication is also one of the pramanams–a very powerful pramana known as sabda pramanam, Vedànta vàkya pramanam. Therefore, in spiritual knowledge, what is the relevant pramanam? Guru prayukta vedànta vàkya pramanam. The verbal communication coming from an àcàrya, or teacher, is the pramanam. And when pramata, pramanam and prameyee come and systemat‐ ic teaching comes, what takes place is paroksha and aparoksha jñànam. And the same idea is said in Kathopan‐ ishad: naiçà tarkeåa matiràpeneyà proktànyenaiva sujñànàya preçâha |5 3 “After examining and seeing the defects of all that can be acquired through action, understanding the truth that nothing eternal can be attained by action, a wise person should renounce action. For knowing that reality, he should go to, with samit‐paniã in hand, to a guru who is both a srotriya brahma nishta.” [Mundaka, 1.2.12] 4 To him who has approached duly, whose heart is calm and whose outer organs are under control, that man of enlightenment should adequately impart that Brahma Vidya, by which one realizes the true and imperishable purusha. [Mundaka, 1.2.13] Yamadharma Ràja tells Nàciketas how knowledge takes place: anyena prokta–When it is properly and verbally communicated by a teacher, avoiding mystic words. When guru communicates sujnanaya pravacha. Sujnane means what? Total and clear knowledge–both paroksha and aparoksha jñànam. Can we get both forms of knowledge through teaching? Vidyàranya Swàmi says, in his Pañcadasi, in two places clearly: paroksham brahma‐vijñànam sàbdam desika‐pùrvakam |6 aparoksàtma‐vijñànam sàbdam desìka‐pùrvakam |7 Paroksha jñànam also will come through the teaching from a desika. sàbdam means “communication.” Desika pùrvakam means “coming from desika.” Desika means guru. And what about aparoksha jñànam? Aparoksàtma‐ vijñànam sàbdam desika pùrvakam. Both by teaching, which is pramanam, the knowledge will come. In the sev‐ enth chapter, he clariﬁes this again:

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avàntarena vàkyena paroksha brahmadhirbhavet | sarvatraiva mahàvàkya‐vicàràd‐aparokçadhìã |8 Thus, both paroksha jñànam and aparoksha jñànam will take place in the form of pramà, which is antaã karaåa vätti parinàmaã. And how? When pramàtà, pramàåam and prameyaë come together. And what is pramàåam? It is nothing but systematic teaching–verbal communication. Which knowledge? Parokçam or aparokçam? Both paroksha and aparoksha jñànam, which is the liberating knowledge, will come. Therefore what is spiritual en‐ lightenment? According to us it is nothing but clear paroksha and aparoksha jñànam, which are in the form of understanding the message of the Vedànta, which consists of two portions: brahma satyaë jaganmithya and– let’s not even use jìva as it sounds mystic–aham brahmaiva nàpara. This understanding gives liberation. 5 This (knowledge of the Self) attained by thee cannot be had through logic. O dearest, this doctrine, only if taught by some teacher, leads to right knowledge. O, thou are rooted in truth. May a questioner be ever like thee, O Nàciketas. 6 Paroksha knowledge of Brahman [is] obtained from the guru. [Pañcadasi, 1.62] 7 “Knowledge of one’s own true nature [is] obtained from the guru.” [Pañcadasi, 1.64] 8 “From other scriptural passages knowledge about the nature of Brahman is gained. From inquiry into the vari‐ ous mahàvàkyas, knowledge of one’s own nature is attained.” [Pañcadasi, 7.69]

The Self is manifested as this world, in order that you might seek it.

Now the next question is: If the teaching itself can give this knowledge and liberation, what is the role of medita‐ tion? If the teaching itself can give paroksha and aparoksha jñànam, what is the role of meditation? All this will be thoroughly studied. We are entering that subject in Vicàra Sàgara. Niscaladàsa threadbare analyses these topics. What I want to say is: Nothing is mine. Our tradition has analyzed these topics well. “What is the role of meditation” is the question. So, ﬁrst, we have to note: When sàstra talks about diﬀerent types of pramànams, it talks about varieties–a huge list is given, which I don’t want to enter into. And in that last of pramànas, medita‐ tion does not come. In what? In the list of pramànas, meditation does not come. Therefore we don’t accept med‐ itation as a pramànam. And we have already seen before that knowledge can take place only when pramàtà, pramànam and prameyas come together. Therefore pramànam is an important factor in generating knowledge. Meditation not being a pramànam, we say that meditation cannot produce any type of knowledge. Meditation cannot produce any type of knowledge. And if the scriptures talk about meditation, it is not for knowledge, but it is for some other purpose. First let us understand that it is not meant for knowledge, but it is for some other purpose. Whereas paroksha jñànam and aparoksha jñànam are generated through pramànam, and what is pramànam? We have said: guru prayukta vedànta vàkyam. And that meditation is not a pramànas, sàstra need not mention. We ourselves can test and see. Whether meditation can generate any knowledge, we can test ourselves. Suppose I want to attend the Vyàsa pùja of Shringeri Àcàrya. Àcàrya is here in Chennai, conducting caturmàsya vratam. And suppose a person wants to attend the pùja, and he doesn’t know where the pùja is taking place. Therefore, what is his problem? He has ignorance. Regarding what? The address. Very simple–address ignorance. And what does he want now? Address knowledge. And for knowledge what do you require? Pramànam. And supposed meditation is a pramànas–what should he do? So, before attending the pùja, he has to sit at home, close his eyes and say: Shringeri, Shringeri, Shringeri... àcàrya, àcàrya, àcàrya... caturmàsya, caturmàsya, caturmàsya… pùja, pùja, pùja... He does like this for an hour. What knowledge will he get? He may get some punyas because instead of thinking of Pranàb Mukherjee... Shringeri is a tìrtham. Àcàrya is mahàn. Caturmàsyaë pùja... thinking on all these things may generate punyam. Knowledge cannot come because meditation is not a pramànam. Jñànam is born out of pramàtä‐pramàna‐prameya aikyàt kàraka janya kriyà. Täputi janya pramà. Therefore we should clearly know: meditation is not a pramànam. Therefore it is not been prescribed for either paroksha jñànam, not even for pre‐ scribed for aparoksha jñànam.

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Then what is the purpose? We say two‐fold purpose. Before coming to Vedàntic teaching, meditation is prac‐ ticed for refining the mind because meditation is very, very useful for mental refinement. And we have talked about varieties of meditation for varieties of mental refinement. In the Bhagavad‐Gìta sixth chapter, we have seen. So, what is one purpose of meditation–refinement. And after gaining knowledge from a guru... What knowledge? Both paroksha and aparoksha jñànam from a guru. After receiving the knowledge from a guru, again meditation is useful. Not for paroksha or aparoksha jñànam because that is to come from guru vàkyam. Here also there is another mystic word: upadesa. If you use that word, different people will understand in different ways. Therefore Dayànanda Swàmiji says avoid the word dìksha, upadesa, etc. He says “guru’s teaching.” Teaching has to give paroksha and aparoksha jñànam, and medi‐ tation is meant for what? Based on this understanding of the Vedàntic message–brahma satyah jaganmithya jìvo brahmaiva nàpara–I have to change my worldview. Previously I was ignorant and I had one type of worldview, and I have to bring about a transformation in the way that I look at the world and I look at myself. This worldview transformation–“format conversion” in my language or “paradigm shift” in scientific language–that is to be affected. Because otherwise I will continue to look at the world based on my previous ignorant condition only. And when I bring about this transformation... How? Through meditation, which is nothing but dwelling on the teaching continuously and bringing about a paradigm shift, a transformation takes place as we gradually dwell.

Does an ornament of Gold exist apart from Gold? Can the body exist apart from the Self? The ignorant one thinks ‘I am the body’, the enlightened knows, ‘I am the Self’.

And how do I know that transformation is taking place? The difference expresses in this manner. Previously, before shifting the worldview, I will say, “I have only knowledge; therefore I am not yet liberated.” And when the worldview is shifted, the previous worldview is displaced, and I no more say, “I have only knowledge”– which is degrading knowledge. What will I say? “I have knowledge; therefore I am always liberated.” You see the difference? Previously, I said, “I have only knowledge; therefore I am not yet liberated.” Now I say, “I have knowledge; therefore I am ever‐liberated.” This shift takes place, when I change, but it takes time. So, medita‐ tion is meant for changing. And this I will clarify through an example. Suppose I want to talk about Madras sum‐ mer, and how hot it was. Now the summer heat can be expressed in two ways–in terms of Celsius temperature or in terms of Fahrenheit temperature. (I hope you won’t ask what is Celsius and what is Fahrenheit! I thought these were all fundamental examples.) In school we have studied both–Celsius and Fahrenheit–and we have also learned to convert also: multiply by 9/5 and then add 32. Hundred degrees Celsius is 212 degrees Fahrenheit. I know both scales. But supposed I am used to Celsius. Because I have to use one scale only. Suppose I am used to Celsius, and Madras summer I understand in terms of Celsius– what it feels like at 37, at 38, at 39, at 40, etc. I know these intimately because I am used to one scale of measurement. The other scale I know, but I am not used to that. Therefore what happens? Whenever somebody says, “Swàmiji, this year it went to 105,” nothing registers in my mind. One hundred and five doesn’t have a meaning for me because my mind is not trained for that. So, whenever someone says 105, I have to mentally convert, like Indians converting dollars into rupees. The moment you say, “It is two dollars,” you convert, “Swàmiji, it Rs. 200.” So, different scales we are used to. Simi‐ larly, even if we may know, the pre knowledge and post‐knowledge condition, our mind should get trained to paradigm shift, format shift. Meditation is neither for paroksha jñànam nor aparoksha jñànam. It is to bring about what? A paradigm shift. And as even the shift takes place, it is a gradual shift. Similarly height: They say, “This person is 170. centimetres.” I am not getting any idea. I have to convert into feet or, in Malayàîam, aái or angulam. So, five feet, 10 inches, I am having an idea, but so many centimetres, I am not getting any idea. This mind has got to get used to the new scale. Similarly, Vedànta has got a scale that has been communicated through the teaching. I should train my mind to have a worldview in keeping with what? The Vedàntic scale, which alone I have coined the word “binary format.” Meditation is meant only for paradigm shift. And when the shift happens, what change will take place? Previously I said, “I have only knowledge...” And give the credit to the miserable guru also: “I have only knowledge. You are teaching that very well, Swàmiji. I have clear

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knowledge, but not yet liberated.” But when the paradigm shift takes place, I change the word “only” and I say, “I have knowledge.” What is spiritual enlightenment? I have a clear knowledge, a clear understanding of brahma satyah jaganmithya aham brahmaiva nàpara. And because of long dwelling on the teaching, now I can boldly say what? “I have knowledge and I am–not now liberated–I am ever‐liberated.” Therefore the answer to that person who interviewed me–and he gave me 10 minutes... and he is not my student also. How can I communicate to him? Then I thought, “I will dwell on the topic”: what is the nature and process of spiritual enlightenment? And what is my answer? It is nothing but exposing to the teaching of Vedànta from a teacher who avoids mystic words and who makes paroksha jñànam and aparoksha jñànam as clear understanding. And when I dwell on this understanding with an aim to displace my previous worldview with a new Vedàntic worldview, I can boldly say, “I have knowledge, and therefore I am ever‐free.” With these few words, I conclude my talk. And on this auspi‐ cious Guru Pùrnima Day, let us pray to the entire non‐mystic guru parampara who brings the teaching down to earth and brings it to layman’s–or woman’s–a lay human being’s mind. || om lokàã samastàã sukhino bhavantu ||

Be the Self, there will be no second thing to

Upanishad Quotient - answers

cause you fear.

Sanskrit Words 1. Samithpaani 2. anveshamaana 3. Rayi 4. Brahmanishta 5. jagrati 6. aksharam 7. sodasa kalah 8. vaishvanara 9. krishnapaksha 10. sukla paksha 11. samana 12. nadi

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Meanings sacriﬁcial fuel seeking matter Established in Brahman waking state imperishable sixteen qualities waking state gross‐body consciousness dark fortnight bright fortnight equalizing breath energy channel

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Wisdom of Sages for modern ages PART‐III ONE WHO KNOWS, KNOWS NOT!

Self-awareness is the only heaven. This stillness, this abode of bliss.

Who is a Sadguru? “Brahmavith Brahmaiva Bavathi”. The one who knows Brahman becomes Brahman only. There is no‐body who remains to tell, “I saw Brahman”, because he has become one with the Lord. Lord himself is the Seer. Then what happens? It is like a state of a salt doll that goes to find out the depth of the ocean but gets diluted in the ocean, now only the ocean remains. Simi‐ larly, the Jiva (Individual soul) went to see the Brahman. Jiva is the Salt doll and the ocean is nothing but the Lord (Consciousness). First time when he sees the Lord, he is merged in to the Lord. Then who is there? It is Brahman (Consciousness) only. So it is said “Brahmavith Brahmaiva Bavathi”. Through such a person’s mouth, through such a body, mind and intellect whatever words come are nothing but words from the Parabrahma for the benefit of the world. Such a person is called Sadguru. The disciple (Shishya) has approached to that enlightened master (Sadguru) and asked that question. Sadguru is explaining that it is not easy to explain about the consciousness. It is like explaining about light to a blind person by somebody’s eyes. Somebody has seen Sun but he cannot explain what is Sun, to a blind person. Like that Sadguru cannot explain about the Consciousness because many people are in sleep. Jnani is the one who is awak‐ ened. So what he can speak with the person who is in dream? Whatever he speaks it can be misunderstood. It is like communicating dumb person with the blind person. You can communicate with blind persons with touch and feel sensations. But what can you speak about one which beyond thoughts, sound, touch and sensations? So the Guru is explaining how difficult it is to explain about the consciousness. So is it not possible to tell about the consciousness to anybody? It is possible. The Guru explains through his own words, silence, and his way of living life. What cannot be taught through scriptures or words that can be taught by talks of the Guru, silence of the Guru, presence of the Guru and the life of the Guru. Guru’s life itself is the Scripture. You can learn about Atmajnan from that life. But people will read scripture and lead life those are Pundits. The learning can happen through communication or communion. The communication is through words, gestures, and talks, whereas the communion is the union of the minds hap‐ pened between the Guru and the Shishya. When communion happens the realization happens. The Guru’s com‐ munication is to make your mind silent, so that the communion happens. Guru’s presence is there is to make your mind silent so that the communion happens. It is like this, when a child is crying and the moment the mother goes near the child it feels comfortable. The stress is gone. When mother starts singing the child gets comfortable and goes to sleep. Similarly the Guru’s talks and presence is there to make you peaceful, so that the real communion happens. In that communion the Jeevatma becomes one with the Paramatma. It is not a communication but the communion, which brings the experiences of the Paramatma in you. For communion to happen the Ego has to drop and to drop ego peace and silence of mind is required. That is called presence of Sadguru in Upanishad. We cannot talk about Atmajnan in words and cannot be shown though hands but the Sadguru talks about Atmajnan through his life, his life itself is a scripture. When you go to such a Sadguru, the mind becomes silent. When mind becomes peaceful, the ignorance disappears and ego drops out. When ego drops the communion between Guru and Shishya happens. In that communion the Self‐realization happens. When ignorance disappears the differentiation between Guru and Shishya also disappears, because there no Guru remains but only conscious‐ ness. You think that Guru is body but he is no more body and mind but the consciousness. He has merged with

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the Paramatma. That’s why it is said, “Guru Brahma Guru Vishnu Guru Devo Maheshwarah| Guru Sakshat Parabrahma Tasmai Shri Guruve Namaha||” The Guru has become one with the Paramatma, so the words and presence are for communion; otherwise the communication happens just in terms of words. Here the Guru is telling to Shishya that it is diﬃcult to tell about consciousness but still I will tell you. “Yasyamatham Tasyamatham matham yashya na veda saha | Avijnathum vijamatham vijnanatama vichara tham” (sloka 3, chapter II, Kena Upanishad) This is a very strange sentence. “The one, who knows, knows not and the one who knows not, knows”. In our daily life this will not apply. So for which subjects it is said? It is for Atmajnan.

Liberation is not gained hereafter. It is there forever, here and now.

One who thinks that he knows about Atma he does not know about Atma at all, whereas one who thinks that he doesn’t know Atma, he knows Atma. This is strange fact. How to understand this? In this world normal thing is, “one who knows he knows” for example one who knows science he knows science; one who knows physics he knows physics; one who knows cooking he knows cooking. But in the case of Atmajnan, 'one who knows he knows not, one who knows not knows'. So you people think that we don't know Atman so that means you know! No, it is not like that. It is for the people who think that they have attained Brah‐ man. Most of you don’t know about Brahman so you can claim that you know Brahman. But this is not telling about you. This is for the one who thinks that he is Brahman and who thinks that he knows Brahman. This Sloka is about two types of persons, one who has realized the Brahman (he knows that he knows not, as the knower and the known has become one!) and the second person is one who knows about Brahman and thinks that he has realized Brahman (He thinks that he knows but He knows nothing, as the knower is still exists and so is diﬀerent from the known). Story of Socrates: There was a great philosopher called Socrates in Greece. He was very famous in Greece and there were many such philosophers at that time. At the Alexander’s time Greece country had so many philosophers. At that time, Disci‐ ple of Socrates by name Pluto had transcribed all talks of his Guru. The glory of Socrates was spread all over the Greece that “He is very wise man”. Some people had doubt and wanted to verify that he is wise man. There were many temples in the Greece and in those temples Oracle used to be there. Those people goes and asked that ora‐ cle, “Who is the wisest man in the Greece?” The Oracle laughs and laughs and says, “Do you have still doubt? It is non other than Socrates.” Now these people got conﬁrmation that Socrates is the wisest person. They rush to Socrates house with big Garland. Socrates said, “Wait! What are you doing?” They said, “Just now the Oracle in the temple said that you are the wisest man in the Greece.” Then Socrates laughs, “There is a mistake. The Oracle might have mistaken. I don’t know anything. Why are you putting Garland to me?” Now they got confused. They have more faith in the Oracle. So they go back to Oracle with the Garland. Again they questioned, “You told Soc‐ rates is the wisest man but he is telling he doesn’t know anything. There is a mistake. How is that possible? What‐ ever is told is right or wrong?” Now Oracle laughs and laughs more and said, “Socrates told that he doesn’t know anything, that’s why he is the wisest man and so what I told is correct!” Socrates was known that he doesn’t know anything so he is Jnani but most of people are Ajnanis because they

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think that they know all. How did Socrates become such a Jnani? There is a big secret behind that. You all know that behind every successful man there is a woman. Socrates wife was known as a “shove”. She doesn’t like her husband to think in philosophic rather she expects him to work and earn lot of money. And he keeps on contem‐ plating on meditating. So she was getting angry for her lazy husband who keeps on asks, who are you and who am I? One day when he was contemplating and meditating she poured one pot of hot water on his head. This had become big news in whole Greece. So Socrates people came and asked Socrates, “What made you to become so great philosopher? He replied, “No doubt but my wife. Without her I would not have got so much of questions about life”. Then people asked, “If your wife would not have given so much trouble and you would have got nice wife then what would happened?” He replied, “Probably I might have died as a fool”. So, what is needed for getting Atma Jnana? The basic need for Self‐realization is Marriage. And the ﬁrst Guru is your spouse. So unless you question about yourself, unless you question about life, unless you go deep into your‐ self the self‐realization cannot happen. Socrates was Jnani because he doesn’t know. Is that strange? One whose knows knows not and one who knows not, knows.

Mind is only conglomeration of thoughts. This mind is merely thoughts. Of all thoughts, the thought, ‘I’ is the root. Therefore the mind is only the thought ‘I’.

Let us understand little bit better. There is a child. It is always blissful. Sometimes it cries and has pain but deep inside it is peaceful. There is innocence in it. That is called serenity. That’s why, when you look at the child's face, you feel peaceful. That child is the form of God (Paramatma Swarupa). The child in its state doesn't feels separa‐ tion between world, mother, father, surroundings or any others. It feels the oneness. Where there is an oneness there is Bliss. Hence the child is the form of God. It’s a reality. There is no separation happened between self and the world. So it experiences the bliss, but it can experience the pain, hunger etc. but its state is blissful. If you ask the child about God, philosophy, Ramayana, Mahabharata what can he tell? He just smiles innocently. So the child knows not. But it is not Jnani it is still Ajnani. But its nature is bliss and peace. And it is not aware of that bliss hence it is Ajnani. Now the child starts growing up. The moment it starts growing, it starts feeling the separation or difference be‐ tween the world and him. It starts finding separation between mother, father, him and surroundings. When sepa‐ ration starts increasing, the blissfulness goes on decreasing. Where there is duality, the experience of bliss gets covered. So the child loses its primal bliss and innocence. Now Innocence is bliss or Ignorance is bliss? The Innocence is the real bliss, so the state of the child is bliss. But as it grows the experience of the bliss goes down. But you have to remember that the child knows not. The same is the state of the Jnani. He is also innocent like child, but the people who behave like childish are not Jnanis. One who is child inside is Jnani. The state of that Jnani is also Blissfulness. Then what is the difference between Child and Jnani? The child also knows not and Jnani also knows not, but there is a difference. The state of child is also bliss and Jnani’s state is also Bliss. But the Jnani is aware of the bliss and the child is unaware of the bliss. And child knows not and Jnani knows that he knows not. He knows that he cannot explain the state of blissfulness of self to any‐ body. He knows that he knows not. Between child and Jnani is the state of Ajnana that is the state of common people. As the child grows, what grows? The body grows, the mind grows, and the intellect grows. The more you grow, the more understanding of the world grows. When it was a child, it did not know the separation of itself and the world and as it grows, it knows about the separation between him and the world. The more you know, the more you feel separation. Initially there was no separation. Now you see your body and say you are girl or boy. Immediately the girl separates out from the boy. There is separation because you are physically different. Then the mental separation starts. There are likeminded friends and others are enemies. In likeminded also spe‐ cialization comes, coffee friend, movie friend etc. The more you specialize yourself, the more you get separated

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from the world. Doctors and Engineers are having many degrees in front of their names. They are very specialized people. They ﬁnd themselves so diﬀerent from the world, so separate from the world. So the feeling of I is girl, I am boy, I am doctor, I am Engineer, I am PhD holder, and I am doctorate start. Do you know what a doctorate is? Somebody who can treat you for any disease like headache, fever, backache, etc., is called general physician. Now you go to a doctor telling you have pain in your ear. Now doctor says, 'no you have to go to an Ear specialist'. So, the more you specialize the less you know about most of the things. And you start knowing more and more about nothing. That is what is called PhD. So what happens, the more you know about something the less you know about other things? The more you think that you know about something, you start getting separated from other things. That is Intellectual separa‐ tion. The more you are separated and the less experience of bliss in you.

Peace is our real nature. It need not be attained. Our thoughts must be liberated. That which is peace, all that we need to do is to keep quiet.

So when you go to some social function or gathering, you feel happiness when you loose yourself, when you min‐ gle with the people. But when you hold your ego, the feeling of bliss is less. That’s why humans are social beings. Unconsciously they are looking for loosing identity but they are consciously looking for holding identity for oﬃcial purpose, for somewhere purpose. So this is completely opposite. For survival you need specialization (special skills), so the I‐ness becomes harder and harder. Then you feel separate from the God and world. Common people live like this, die like this millions and millions of lives without understanding what is happening. That is why it is called, “Punarapi Jananam Punarapi maranam Punarapi Janani Jatare Shayanam Iha Samsare Bahu Dhustare Krupaya pare pahi murare pahi murare pahi murare ||” So the experience of the bliss is the same for the child and for the Jnani. But the Jnani is aware of the bliss and child is not. Child is innocent and Jnani is also innocent like a child. In‐between people are Ignorant, they think they know the world, they know him. Most of the Ajnanis spend their lives to study lives of other people. They know about others very well but know nothing about themselves. But they are in the illusion that they know about themselves. They always comment on others. Once one husband and wife were standing in front of the shopping complex. Many people are going on the road and husband sees his colleague and by the time he is saying his wife that his colleague is going there he was disap‐ peared. Husband asks his wife, “Did you see”? She asks, “Who?” He said, “There were two people going.” She said, “Who?” He said, “One husband and wife going there”, She said, “are you speaking of that lady? High heeled? Who were wearing green saree and blouse that was not matching and that stupid hairstyle? I didn't see them properly. So, most of us spend our time, watching other people and we are not satisﬁed. So Ajnani's eyes are always out‐ wards. And he thinks that he knows something about himself. Both are wrong. So he experiences the less bliss in Ajnana. But he gets the glimpse of the bliss like, when he likes something and he gets, he feels blissful but it is momentary. When he sees something beautiful he feels blissful but it is not permanent. Ajnani's whole life is a search for bliss. But he doesn’t understand that the bliss is because the mind becomes silent momentarily. The absence of the mind is the presence of the bliss. He doesn’t understand that when the separation of world and me drops, then the experience of the bliss happens. He keeps on searching for the bliss in outer world. So, Ajnani is Ignorant and Jnani is Innocent. So you grow from Innocence to Ignorance. His ignorance is not about not knowing more and more. Even if you know more, there are unknown things left, there is no end for knowing outer world. So you know about physics and came as physics lecturer. So what happened to biology? So you are

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ignorant of biology. You about yourself as, I am man, I am engineer, I am doctor, I am scientist. So when you know about some‐thing your ignorance of other‐things crops up. Like the shadow follows on the light, when the Jnana increases the Ajnana of other things also increases. They are counterparts. The more you learn the more ignorant you become. The bigger the degree, the bigger is the ignorance. Then how the ignorance can be bliss? There is bliss but of foolishness! There is a firefly. When it sees light it becomes happy goes towards it, but when it reaches fire it burns out itself. That is the bliss of ignorance, and it is very dangerous. He has bliss because he doesn’t know that he knows not. And he has ego that he knows everything. What he realizes that he knows not it is the sense of bliss. And it is called common sense. Somebody who is having diabetes was eating Jalabhi Sweet. He is enjoying Jalabhi but he knows not it is going to kill him. He is blissful in Ignorance, but it is dangerous!

What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. The Self is always there. It is you. There is nothing but you. Nothing can be apart from you. Nothingness is not Self.

The child is blissful and it is not aware. It is blissful because of innocence, but has no awareness that it is blissful. When it grows, it is in bliss but because of ignorance. So, most of the human beings are blissful out of ignorance! And hence they are happy for what they are. They do not understand what risk they are in. This comes in next Sloka. They do not understand that ignorance is bliss. It causes to their downfall. Ramakrishna Parmahamsa gives example for that. There is a dog. It is chewing the bone. As it continuous it starts getting blood from the bone. But how there can be blood in dry bone? The blood was oozing from its mouth only. But the dog is enjoying the taste of the blood. That is the bliss of Ignorance, which is the state of all living beings. That’s why all Jnanis say, “Wake up Wake up, Wake up!!” but nobody is listening to it. They are in such a deep sleep, that it is diﬃcult to wake them up. What is the ignorance of Ajnani? That is I am the body, I am the mind, I am the intellect, I am a boy, I am an engi‐ neer etc. But as you grow the, Jnani should come to know that, Nanu Nanembudu Nanalla. Ee deha mana buddhi nanalla. Sachchidandathma shiva nanu nane shiva nanu nane. Shivoham Shivoham Shivoham. Jnani gets the clear realization that 'I am not the body, I am not the mind and I am not the intellect. I am pure awareness'. When that awareness comes, the awareness of bliss is also there. So the awareness of, 'I am not known' also comes because the 'I‐ness, the ego' who claims 'I know' also disappears. There is nobody to claim that I am blissful. So there remains only bliss. That’s why one who knows knows not and one who knows not knows. How many of you understood this? This is the secret of Self‐Realization. The mind becomes silent. The root of ignorance in mind disappears. And si‐ lent mind is nothing but Atma. So make the mind silent. What all, people have not done to make mind silent, they concurred the world, and they married, had child, and divorced etc, but still they miss the bliss. The whole world is running because of the bliss. But they don’t understand they have lost the bliss because of ignorance in the mind. Because of this the world runs and runs. Hence, God might be happy because if everybody gets Jnana the world becomes stand still and movie production stops. And hence manufacturing defect keeps going! ` ‐ Transcribed by Atmajyothi Savita

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Yogasana

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.

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Name: Navasana Meaning: Boat posture Justiﬁcation : In ﬁnal posture body looks like a boat Type: Supine Category: Culturative Stithi: Supine Vishranti: Shavasana Counts: 4 Complimentary: Dhanurasana

STEP – 2 : Demonstration

Yoga Classes

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Atmajyothi Pra‐ sad is conduct‐ ing yoga classes through ustream. Please visit http:// www.ustream.c om/channel/ Yogajyoti. You can also contact him at sppillut‐ la@gmail.com

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Silent Demonstration: Final posture as shown in ﬁgure Demonstration with counts, explanation and breathing: Come to Stithi (Supine) Ekam: Inhale and raise both the legs 60 degrees to the ground Dve: Inhale and exhale and raise your torso above the ground, with palms near knees Hold the posture for 1 minute with normal breathing Trini: Exhale and laydown your torso and hands on ground Chatvari: Exhale and bring down your legs onto the ground Come to shavasana and relax.

STEP – 3 : Benefits and Limitations Specific Benefits: • Strengthens abdomen muscles • Strengthens spine • Good for thyroid, kidneys, prostate glands Specific Limitations: • People with heart problems should avoid this posture • People suffering with low blood pressure should avoid this posture STEP – 4 : SUBTLE points • •

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Do not bend your knees Perform the complementary asana..

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Atmajyothi Vishwa Gurukulam The Class Pattern:

LADS Little Atmjyothi Dharmakshetra

Omkara Chanting

Sangha

Bhagavad Gita Shloka Chanting

By the grace of Sadguru Prabhuji, on the occasion of Shri Krishna Janmashtami we have started the ďŹ rst level of Gita and Upanishad educa on program for children. The ďŹ rst level is a 2 year course for children between age 6 to 14. It consists of 4 semesters. The syllabus being, â&#x20AC;&#x2DC;Gita Darshanamâ&#x20AC;&#x2122; published by Ramakrishna Mission as the text book and LADS online study material as weekly lessons.

Prayer

Teaching of Gita Darshanam Stories/Bhajans Meditation/Yoga Closing Prayer (Jyot se jyot) Game/Activity

Classes for children will be conducted by Atmajyothi Murali at his residence on every Sunday between 10 AM to 11 AM. The classes will also be broadcasted live and will be recorded on USTREAM. Atmajyothis who have children of the men oned age group can arrange for them to par cipate in the program by watching the class live on Sundays and downloading the weekly material and exercises from LADS website For Queries mail: atmajyothi.lads@gmail.com To watch Recorded classes:

www.ustream.tv/channel/atmajyothi-LADS

In each semester we plan to complete a few chapters of the Bhagavad Gita and Upanishads Children will have an exam at the end of each semester

Important Note: Please go to the below link to watch the video of LADS Krishna Janmashtami Celebration www.ustream.tv/channel/Atmajyothi-LADS

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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, Oct’12 we are celebrating the teachings of

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

Madhavacharya, Lakshmi Puja and Dusshera. Please

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.

send your contributions based on the above.

Come Online:

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

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

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Listen to Prabhuji’s talks live (and recorded) on UStream at www.ustream.tv/channel/atmajyothi

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

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

Breathe...

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