Inside this issue: Prabhuji Speaks
3
Transformation Story
5
Dhyanajyothi
6
Panchadasi
7
Patanajali Yoga Sutra
10
Swetaswara Upanishad Bhavadhare
13
LADS
19
Theories of creation
20
Prabhujiโs articles in Bodhi Vruksha
21
Sanatana Dharma
24
Mundaka Upanishad
25
Sakshibhavada Adbhutagalu
27
Lalitha Sahasranama
29
Soundarya Lahari
35
Tandava & Lasya
36
Ganesha
37
Yogasana
46
Divya Jyothi I S S U E
2 1
S E P
2 0 1 3
From the editors desk Hari Om, Last month we had mentioned a note about the inaugural workshops of Metamorphosis, a transformation program designed for the modern generation by Sadguru Prabhuji. In the same vein, we also have, in our Purananas the story of Ganeshaโs metamorphosis symbolizing the transformation that happens to someone who has realized his true nature. The transition from identification with nature to identifying with consciousness and the subsequent inherence in the state of wisdom is best described by Ganesha. The symbolism has been dealt with in detail in a talk by Prabhuji the transcript of which has been included in this months edition. Ganesha also symbolizes the Jnana Marga of self realization, so to celebrate the same we have featured quotes from Sri Atmananda Krishna Menon, one of the foremost teachers of Advaita. We also continue with our other regular series of articles including Prabhujiโs articles feature in Bodhi Vruksha magazine. We would love to hear back from you the reader in making Divya Jyothi better in whatever way we can. So if you have any suggestions please donโt hesitate to send them in. Contact details are given in the last page. Happy reading and wish you a happy Onam. - In Guruseva
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Prabhuji Speaks - Onam Celebration of Enlightenment of Emperor Bali In this month the festival of Onam is celebrated with great enthusiasm all over Kerala. The festival celebration lasting over 10 days is marked by cultural events, floral designs and celebration of harvest season. Onam is celebrated in honor of the Emperor รข€“ Bali Chakravarthy. Story of Bali Chakravarthy : The legend of King Mahabali is the most popular and the most fascinating of all legends behind Onam. Onam celebrates the visit of King Mahabali to the state of Kerala every year. The festival is celebrated with fervour as King Mahabali is greatly respected by his subjects. King Mahabali is also popularly called Maveli and Onathappan. Reign of King Mahabali The story goes that the beautiful state of Kerala was once ruled by an Asura (demon) king, Mahabali. Mahabali is the grandson of Prahladada รข€“great devotee of Shri Vishnu. The King was greatly respected in his kingdom and was considered to be wise, judicious and extremely generous. It is said that Kerala witnessed its golden era in the reign of King Mahabali. Everybody was happy in the kingdom, there was no discrimination on the basis of caste or class. Rich and poor were equally treated. There was neither crime, nor corruption. People did not even lock their doors, as there were no thieves in that kingdom. There was no poverty, sorrow or disease in the reign of King Mahabali and everybody was happy and content. Seeing the growing strength of the demonic king, the divine beings Devatas got terrified. Asuras are the traditional enemies of Devatas. Devatas approached Lord Vishnu to curb Mahabali. It was said Mahabali was very generous and charitable. Whenever anybody approached him for help or requested for anything he always granted. To test the King, Lord Vishnu disguised himself as a dwarf and a poor Brahmin called Vamana. He came to the Kingdom of Mahabali, just after Mahabali performed his morning prayers and was preparing to grant boons to Brahmins. Lord Vishnu takes Vamana Avatar Disguised as Vamana, Vishnu said he was a poor Brahmin and asked for a piece of land. The generous King said, he could have as much land as he wanted. The Brahmin said that he just wanted as much land as could be covered by his three steps. The King was surprised to hear but agreed. A learned adviser of the King, Shukracharya sensed that Vamana was not an ordinary person and warned the King against making the promise. But, the generous King replied that it would be a sin for a King to back on his words and asked the Brahmin to take the land. The King could not imagine that the dwarf Brahmin was Lord Vishnu himself. Just as King Mahabali agreed to grant the land, Vamana began to expand and eventually increased himself to the size of cosmic proportions. With his first step the Brahmin boy covered the whole of earth and with the other step he covered the whole of the skies. He then asked King Mahabali where is the space for him to keep his third foot. The King realized that he was no ordinary Brahmin and his third step will destroy the earth. Mahabali with folded hands bowed before Vamana and asked him to place
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his last step on his head so that he could keep the promise. The Brahmin placed his foot on the head of the King, which pushed him to patala, the nether world. There the King requested the Brahmin to reveal his true identity. Lord Vishnu then appeared before the King in his person. The Lord told the King that he came to test him and the King won the test. King Mahabali was pleased to see his lord. Lord Vishnu also granted a boon to the King. King Mahabali Requests for a Visit to Kerala The King was so much attached with his Kingdom and people that he requested that he be allowed to visit Kerala once in a year. Lord Vishnu was moved by the Kings nobility and was pleased to grant the wish. He also blessed the King and said even after losing all his worldly possessions, the King would always be loved by Lord Vishnu and his people. Spiritual significance of the Story Mythological stories of purana, convey deeper spiritual Truths. The story of Mahabali is the expression of the Vedic Hymn โ Purusha Sukta of Rigveda illustrated in mythological story form. Following mantra from Purusha Sukta is expanded in the form story of Bali Chakravarthy. โลm sahasraลฤซrแนฃฤ puruแนฃaแธฅ sahasrฤkลaแธฅ sahasrapฤt, sa bhลซmiแน viลvato vแนtvฤ'tyatiแนฃแนญaddaลฤgulamโ - โPurusha with thousands of heads, eyes and feet pervaded the earth and universe and beyondโ The story of Mahabali is a beautiful illustration of the Supreme Consciousness called Vishnu who pervades the entire universe. Mahabali โ means a very strong person. The asura king Mahabali represents our ego. Lord comes in our life as Vamana. Mana means mind. Vamana represents the elevated state of mind โ mind engrossed in meditation and prayer. Vamana as small boy represents the beginning of spiritual awakening in us. During the process of spiritual Sadhana, Vamana grow into Trivikrama occupying the earth and heavenly planes. This represents the spiritual realization called Savikalpa Samadhi. In Savikalpa Samadhi, entire Universe is experienced as one being. This state is called Vishwa rupa โ Universal form which Arjuan experienced in battle field and mother Yashodha experienced in the presence of child Shri Krishna. Savikalpa Samadhi or differentiated Super conscious absorption is a state in which individuality in the form of ego remains. But ego experiences the grandeur of the Divine in the form of all pervading consciousness. Mahabali offering his head to Trivikrama represents the ultimate surrender โ surrender of the ego represented by offering his head to the Lord. The state of consciousness here is called Nirvikalpa Samadhi โ undifferentiated Superconcious absorption. Mahabali is made the king of Netherworlds (patala) since he has still residual desire to rule in the form of Prarabdha karma. He will rule the Patala till his residual Prarabdha karma is exhausted. Thus the story of Onam is story of the great sacrifice by Mahabali. At the physical level sacrifice of offering the kingdom and earth to Vamana and finally offering the ego โ head. It is also a story of the greatness of Mahabali โ charitable act he has done. It is also a story of the spiritual experience of human beings - Savikalpa and Nirvikalpa Samadhi โ Superconcious absorption. The message of the story is everything belongs to the Lord. โIshavasyam idam sarvamโ. Offering everything at the feet of the Lord including the ego, the devotee experiences highest spiritual state of Nirvikalpa Samadhi.
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Transformation Story โMany Gurus one Sadguru, many paths one Destinationโ
Deep sleep is the key to the ultimate Truth. Sleep knowingly.
Before meeting Sadguru Prabhuji: This is the story of a seeker who adored The Lord and began her journey towards him from her very childhood. She was born and brought up in a traditional and pious family and had faith in God, prayer and worship. She says, โLord Vishnu was my Ishtadevata in childhood. I was greatly attracted by his form and beauty. We had an idol of Sri Satyanarayana Swami in our house back then which I found very attractive. Every time I saw that idol I would stand in front of it for long; thoughtless and speechless. It had a mesmerizing effect on me, I didnโt know why or how.โ She was later wed into an equally pious family who had many Sacred Idols of Gods and Goddesses and offered a simple Pooja daily. A few years after her marriage, a learned man visited their house and told them about how Shodashopachara Pooja has to be offered with sincerity and devotion daily to the Sacred Idols of Gods and Goddesses at home or else the Sacred Idols should be given to a temple where such Pooja is offered daily. Her love for God and respect for The Sacred Idols did not allow her to part with them. Then, with the consent of her family she decided to learn the art of performing Shodashopachra Pooja from a master. She says, โI then went to Sringeri and sought Sri Vidya Deeksha from Guruji Sri Shanmugha Swami. He said to me that one who seeks Sri Vidya deeksha should first master their sense of taste. One should not eat outside, should not go out of India and follow many other restrictions too. I whole heartedly agreed to follow every command of his with utmost sincerity and he blessed me with The Auspicious Sri Vidya Deeksha.โ This was 18 years ago. Since then she has been performing Sri Vidya Pooja, Sri Chakra Archana and Japa every single day with love. She has not eaten out, not visited her sister and daughter who stay abroad, and not eaten the restricted vegetables like onions and tomatoes. She says, โI am very happy to do so, to perform the Pooja and Japa and follow all the restrictions. It never felt like a compulsion to me because I had clarity about what I was doing and why I was doing it as well, my Deeksha Guruji had told me that Sri Vidya will give me both Bhukti and Mukti meaning both worldly pleasures and liberation after death. He had told me that i will unite with Sri Vidya after death and will not have any more births. My strong belief at that time was that Sri Vidya had come in the form of my Deeksha Guruji and had given me the Deeksha to protect me in this world and take me back into her after death and that there was nothing beyond this.โ A few years later she started interacting with her husbandโs uncle who was a spiritual scholar and used to tell her that there is something more than the Pooja that she is doing and that she should try to go to the next level. She says, โHe used to tell me that everything that I do is Pooja, service to God and that I should contemplate about it. At that time I did not understand what he meant and Sri Vidya Pooja is the highest and I am doing that sincerely, there can be nothing beyond this.โ He later gave her some spiritual books by reading which she understood that God is the strength that operates through everyone. She says, โI especially remember reading a book named โEssential Teachings of Hinduismโ which he had given me. That book explained about the Vedas,
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Remembrance is forgetting.
Upanishads and The Bhagavad Gita. After reading that book I began to feel that there is something beyond following all the restrictions prescribed and performing Pooja sincerely. I began to feel that what I was doing was not complete in itself. Since I did not know whom to ask about it or what else to do I just chose to ignore that feeling and continue what I was doing.โ In 2010, through a family friend; she met Atmajyothi Satyanna who told her about Sadguru Prabhuji. She says, โSatyanna is like a Guru to me because he showed me the way to Sadguru. He insisted that I should meet Sadguru Prabhuji and attend his classes. I explained to him that since I stay in Mysore I will not be able to attend Sadguru Prabhujiโs classes which are conducted in Bangalore, but he insisted and I am ever grateful to him for that.โ Meeting Sadguru Prabhuji in 2010: As Atmajyothi Satyanna had spoken a lot about Sadguru Prabhuji she had developed a great desire to meet him and take his blessings at least once if not become his disciple and attend classes regularly. She says, โAtmajyothi Satyanna not only told me about Sadguru Prabhuji but also created an opportunity for me to meet him at his relativeโs wedding. The very moment I saw Sadguru Prabhuji I felt that I had reached the end of my journey, I had reached the destination, there was nothing beyond this. Sadguru Prabhuji then asked me who a Guru is and I said Guru is the inner Self. He laughed and asked who a Sadguru is and I did not know about Sadguru. He said that Guru is the one who shows the path and Sadguru is the end. He saying so was a reconfirmation that I had reached the end of my journey. I had met my Sadguru and being his disciple was the end.โ She then went back to Mysore and continued to interact with Sadguru Prabhuji through mails. She says, โDuring that time I had prayed to Sadguru Prabhuji to accept me as his disciple and he had told me that to be my disciple you have to attend my classes in Bangalore which is not possible for you but you can learn from Atmajyothi Satyanna to which I remember saying that I will wait like Shabari. I used to then send mails regarding my understanding of Lalitha Sahasranama and Sadguru Prabhuji used to reply to every single mail and correct me, help me understand the deeper meaning of Lalitha Sahasranama.โ. Under Sadguru Prabhujiโs guidance she started visiting an orphanage and old age home regularly and offering her service to the children and aged living there. She says, โAfter I began to serve at the orphanage regularly, the feeling of my family and my children which was until then limited only to my biological children expanded and I began to feel that motherly love for all the children, my family became infinite.โ From the time she met Sadguru Prabhuji, she used to look forward eagerly to being accepted as his disciple for she knew that being accepted as his disciple was all that was required and that was all that she prayed for. She met Sadguru Prabhuji in late 2010 but he accepted her as his disciple only in November 2011. She says, โFrom the time I met Sadguru Prabhuji, the only desire that I had was to become his disciple and it came true over a year later. I vividly remember how I bowed down at his doorsteps and prayed to be accepted as his disciple before entering his house. His house was a temple, he The Lord himself and from him I sought protection. On that blessed day in November 2011, Sadguru Prabhuji accepted me as his disciple and initiated me. The moment he placed his sacred hand on my head and blessed me was the moment of grace and complete surrender. There was nothing left of me. It was only Guru within and without; every-
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thing is The Lordโs wish. He instructed me to contemplate about Sri Vidya and Sri Chakra, from Bahyapooja he took me to Antarpooja. As I began to do so, name and form disappeared and I realized the truth beyond name and form.โ
I see Me where the โwhereโ is not
I see Me when the โwhenโ is not
I see Me when โI see me not.โ
September 2013, over 2years after meeting Sadguru Prabhuji: She has now written more than hundred articles about Spirituality which has been published in many Newspapers and is much appreciated. She continues to visit the orphanage regularly and has now filled the hearts of all the children there by her pure love and affection and is helping them become beautiful. She says, โI am a blessed instrument in the hands of The Lord. When I sit to write the articles, divine thoughts just come into my mind and I type. It is The Lord writing through this body and mind. No more desires for anything, I feel complete, no desire even for liberation. I continue to perform Sri Vidya Pooja daily and follow all the restrictions associated with it but now it is out of gratitude to Sri Vidya for blessing me with Sadguru. Guru Brahma Guru Vishnu Gurudevo Maheshwaraha. The one who creates the desire for Liberation, sustains it and finally destroys the ignorance in us is Sadguru. Guru Krupahi Kevalam.โ
Dhyanajyothi - Restless mind dhyana Sri Sadgurubhyoh Namah Bhagavad Gita, Chapter 3, Text 37: Sri bhagavan uvaca : kama esa krodha esa Rajo guna samudbhavah mahasano mahapapma viddhy enam iha vairinam Translation It is lust only, Arjuna, which is born of contact with the material mode of pasยญsion and later transformed into wrath, and which is the all devouring sinful enemy of this world. Dhyana : Sit silently and observe the thoughts in the mind. They keep on coming continuously. Some thoughts propel you to do some action. Those thoughts wont allow you to sit and meditate. Thoughts could belong to day to day activities. Simple thoughts like โI forgot to make that important phone call, I need to call now immediatelyโ etc. These are borne out of rajo guna. There can be serious thoughts also. All these thoughts have the common root, which is some desire. One has to clearly see the propulsion of the rajo guna. One has to curb the desire to get up and do that particular work.One has to see the โkartritvaโ (duty-bound) nature of the Jiva. This practice will develop the capacity to choose which actions to do and which can be ignored.
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Panchadasi - Tatva Viveka เค เคต เคตเคถเคเค เคต เคฏเคเคค เฅ เคฟเค เคฏเคพเคฆเคจเฅเคเคงเคพ เฅค เคธเคพ เคเคพเคฐเคฃเคถเคฐ เคฐเค เคเคฏเคพ เฅเคพ เคเคค เคจเคพเคฟเคญเคฎเคพเคจเคตเคพเคจ เฅ เฅคเฅค เฅงเฅญเฅคเฅค
The absence of any objective perception, thought or feeling โ which is wrongly called โnothingnessโ โ is the svarupa [true nature] of real, unconditioned Happiness. The ajnyana [ignorance] of Truth is the jnyana [knowledge] of objects.
The other, namely the jiva, under the influence of avidya on account of differences of many kinds are many. This avidya is called causal body. The jiva identified with the causal body is called Prajnah. (17) Jiva with Rajo guna pradhana is active in waking state is like a vapor that spreads everywhere. Jiva with Tamo guna pradhana is like river flowing towards the grooves. This is the state where jiva wants to enjoy what he/she could not get in waking state. What he/she was not able to enjoy in waking state becomes impressions and are stored in mind which comes out in the form of dream and jiva wants to enjoy it in dream state. Jiva is not aware of the dream state and thinks that to be the reality and the mind flows like a river wherever it finds joy. Jiva with Sattva guna pradhana is like ice frozen in deep sleep state. This is the state where the mind is silent. Jiva is with God in this state but is not aware of it. It is the ignorance of awareness which is operating in all the three states. This is called Prajna. As Gurudeva says, Prajna means the waking, dreaming and deep sleep state of Consciousness. In waking state, we see the gross objects like house, sky, mountain, wife, children, friends etc. In dreaming state, we see all subtle objects. Why do subtle objects appear in dreaming state? We see the gross objects during the waking state, the memories of those objects are stored and they appear in the form of subtle objects during the dream state. What happens in deep sleep state? We do not see anything. The mind becomes frozen. Mind goes into causal state. Mind goes into its natural state and there are no projections in the deep sleep state. So, Sthula, Sukshma and Karana โ gross, subtle and causal, these are the three states of human being. What is it that we are seeing in waking, dreaming and deep sleep states? We are seeing nothing but the projection of the same Prajna (Awareness) which spreads everywhere. It is like ice, water and vapor. Vapor spreads everywhere, whereas water has a limitation, and ice becomes frozen. Waking, dreaming and sleeping are three states of Consciousness. In waking state, the Awareness spreads like vapor. The mind spreads out and we are able to see the world. You see the same Awareness spreading everywhere as the world - gross objects. The gross objects are nothing but the illumination of the objects by Awareness. What we see as the gross world is nothing but our mind, which is spreading out. Is there world other than our mind? The mind has spread out in the waking state like vapor. The sky, earth or the people we see are nothing but the projection of our mind in the waking state. This is Rajo guna pradhana where mind is active all the time. Even though we are not speaking to anyone externally, the mind
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will be continuously engaged in speaking to someone or other internally. This is the ignorance of awareness which means that jiva influenced by avidya and dominated by Rajo guna.
Deep sleep is the touchstone of oneรข€™s real nature.
The mind, which was like a vapor in waking state becomes like a river (water) in dreaming state and goes inside. Mind starts flowing like a river. Just like a river flows in the direction of grooves, our mind starts flowing towards our stored impressions in the dreaming state. The Consciousness, which spreads everywhere like the vapor in waking state becomes a river in the dreaming state and flows into the path of memories. This is Tamo guna pradhana where the mind wants to be lazy and just enjoy doing things which it could not do during the waking state. This is also the ignorance of awareness which means that jiva is influenced by avidya and dominated by Tamo guna. What happens to the mind in deep sleep? It becomes frozen like ice. You cannot see anything. This is Sattva guna pradhana where the mind is silent and jiva is one with God but is not aware of it. This is also the ignorance of awareness where jiva is influenced by avidya and dominated by Sattva guna. It is only Awareness that exists in all the three states. In waking state it is like vapour, in dreaming state it is like river and in deep sleep state it is frozen like ice. This is called Prajna or Awareness with ignorance (influenced by Avidya). Awareness is the Lord of the whole Universe. The whole Universe is His creation. Awareness has spread and become the world. Who is the Lord? That Awareness which is frozen in the deep sleep state is the Lord. Lord is not somewhere far away. The Lord is in you. He is in the causal form. Awareness is the Knower of everything which enables us to see and understand all that we are experiencing in this world. The Prajna which is solidified spreads out as this world. It is like a light. There is darkness in a room. When you switch on the light, you can see everything in the room. In the same way when Awareness spreads out and appears in the form of the world you are able to see it. Without Awareness, you cannot see the world. That is why He is called Sarvajna - knower of everything. Hence, Lord is not far away from you in some heaven, he is dwelling in you as Prajna and witnessing the world. He is projecting the world from within. Every being in this Universe is born with that Awareness. The name given to individual Awareness is Prajna and for the Universal Consciousness it is Ishwara. Ultimately, the process is the same which is spreading of Awareness. When Awareness spreads, you see the world and understand the world. Where does the light come from to see the world? It is not the light from the Sun, it is not the light of the moon, and it is the light of the Awareness that spreads. If there is no Awareness, there is no world. So, where is the Lord? The Awareness in us is the Lord, when it spreads all over the world, it is called Universal knowledge and when frozen, it is called deep sleep. What is it that is present all the time? It is only Awareness - Prajna. Awareness influenced by avidya is jiva and the pure Awareness - Shuddha Chethana is the Brahman.
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Patanjali Yoga Sutra - Talk 12 Internal and external cleansing Chapter 2 Sutra 40 (2.40) 12th October, 2012 Mind as mind knows no peace, and mind at peace is no mind at all.
My humble pranams to all Atmajyothis, the Divine Lights of the Self. Today we are going to contemplate on a Niyama - โthou shallโ practice, called โShauchaโ or โPurityโ. As it has been told earlier, Yoga Sutra can be understood as a doing or a being. Doing prescribes the spiritual practice, while being refers to natural growth or evolution happening in an individual seeking enlightenment. Let us now understand what Maharishi Patanjalisays about Shaucha. เคถเฅเคเคพเคค เฅ เคเคตเคพ%เคเคเฅเค(เฅ เคธเคพ เคชเคฐเฅ เคฐเคธเคเคธเค*เค เฅฅเฅชเฅฆเฅฅ ลaucฤt svฤnga-jugupsฤ parairasamsargha ||40|| โBy internal and external cleansing arises the disgust for oneโs own body and non-contact with others.โ This is the literal translation, but not a correct translation. It is a wrong understanding of this Yoga Sutra. The true meaning of this Sutra is that by internal and external cleansing of the body, one gets protection and ceases to have external contact. Let us first consider the โdoingโ aspect of the Sutra that says we have to practice cleanliness of the body and mind. Cleansing the body involves physical cleaning; keeping the body fit through Yogasanas or exercises, while cleansing the inner consciousness involves practices like: ยท ยท ยท ยท ยท ยท
Selfless service - Seva Study of scriptures - Shastra Contemplating on teachings of spiritual Masters - Sadguru Participating in Satsangs and - Satsang Sadhana or regular spiritual practices โ Sadhana Surrender to the Supreme - Sharanagati
As the body and mind undergoes the cleansing process, one develops non-contact with the body or dissociation with the body. Let us suppose that one is suffering from toothache, in such a situation the mind will constantly focus towards the body. Whenever there is a disease or pain in the body, the mind moves towards it and gets attached with that part of the body. When one has a healthy body, the mind does not get stuck to the body and is free from the body. The mind is free to move inwards, towards the Self. There is a state of non-contact or protection in a sense, from undue identification with the body. Otherwise, the mind would have to constantly attend to the body and gets pulled outwards. We have healthy eyes and ears; we see the world, hear the sounds but never remember that we have eyes and ears, because they are in good condition. The day we have problems with the eyes and ears, we will remember that they exist and constantly focus on them. Anything in a good condition is freed from our attention. Once free we move to something higher - higher value and higher Consciousness. If Shaucha has to be practiced, one has
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to study scriptures, meditate, contemplate and have the physical cleanliness of the body which is taught as โ Atma darshana Shakti AstangaYogaโ.
To become a Jnyanin [Sage] means to become aware of what you are already.
Now, let us understand the โbeingโ aspect of this Sutra. As one grows in Yoga, one gets established in purity, Shaucha. The world has good and evil, positive and negative, happiness and unhappiness, pure and impure; it is full of dualities and opposite polarities. What is positive from one angle might be negative from another angle. Purity and impurity depend on viewpoint, and where one stands. What is an impurity can be pure for someone else. For example, a corpse is impure the corpse decomposed by nature and transformed into fertilizer becomes the food for vegetation to grow. This corpse becomes food for many other living beings. All living beings grow out of a dead body, thus it is not possible to declare whether the dead body is pure or impure. As one practices all the spiritual practices and grows in Atma Darshana Yoga, mind becomes more and more silent, because โyogaha chitta vritti nirodahaโ. As the mind becomes more and more silent, one grows in purity. At the physical level, health improves and at mental level peace improves. Mastery over the body and mind is achieved and purity grows. Everything seen in the whole Universe is perceived as pure, Pure Consciousness which is the Supreme Reality. The whole Universe is nothing but reflection of the creativity of the Universal Consciousness, it is a play of the Divine, play of the Higher Consciousness where nothing can be impure, and everything shines in the light of Supreme reality. As one grows in purity one evolves into a Divine being whose visions, thoughts, mind, understandings glow in Divine light.
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Zen Koans
One should be equally alive in samadhi as well as in worldly activity.
A Buddha In Tokyo in the Meiji era there lived two prominent teachers of opposite characteristics. One, Unsho, an instructor in Shingon, kept Buddha's precepts scrupulously. He never drank intoxicants, nor did he eat after eleven o'clock in the morning. The other teacher, Tanzan, a professor of philosophy at the Imperial University, never observed the precepts. Whenever he felt like eating, he ate, and when he felt like sleeping in the daytime he slept. One day Unsho visited Tanzan, who was drinking wine at the time, not even a drop of which is suppposed to touch the tongue of a Buddhist. "Hello, brother," Tanzan greeted him. "Won't you have a drink?" "I never drink!" exclaimed Unsho solemnly. "One who does not drink is not even human," said Tanzan. "Do you mean to call me inhuman just because I do not indulge in intoxicating liquids!" exclaimed Unsho in anger. "Then if I am not human, what am I?" "A Buddha," answered Tanzan.
In Dreamland "Our schoolmaster used to take a nap every afternoon," related a disciple of Soyen Shaku. "We children asked him why he did it and he told us: 'I go to dreamland to meet the old sages just as Confucius did.' When Confucius slept, he would dream of ancient sages and later tell his followers about them. "It was extremely hot one day so some of us took a nap. Our schoolmaster scolded us. 'We went to dreamland to meet the ancient sages the same as Confucius did,' we explained. 'What was the message from those sages?' our schoolmaster demanded. One of us replied: 'We went to dreamland and met the sages and asked them if our schoolmaster came there every afternoon, but they said they had never seen any such fellow.'"
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Swetaswara Upanishad Bhavadhare Shwetaswara Upanishad Chapter 2 (Shloka 5)
You realize the moment you hear the Truth from the Guru.
เคฏเฅเคเฅ เคตเคพเค เฅ0 เคชเฅเคต2 เคจเคฎเฅเคฟเคญ เคต45เค เคเคคเฅ เคช7เคฏเฅเคต เคธเฅเคฐเฅเค| เฅเฅ:เคต เคคเฅ เคต;เฅ เค เคฎเฅเคคเคเคฏ เคชเฅเคฝเคพ เคฏเฅ เคงเคพเคฎเคพเคฟเคจ >เคฆ?เคฏเคพเคฟเคจ เคคเคเคฅเฅเค ||เฅซ||
Let us follow the jnanis, the realized people of the ancient times. Lets us offer the two to realize the โVishlokaโ means - one who is free from all sufferings, one who is of blissful nature, the Parabrahma, the Supreme Reality. Let us offer the two. May all โAmruthasya putraha, the divine children listen to these words. May all the people who are living in the heavenly planets listen to these words. So, this is the Shloka. The path to Self Realization is a royal path. Many people have travelled in this path from time immemorial. Many people have tried, worked on themselves and realized the Self within, the Atma, the Supreme Reality. India is an ancient civilization and the history of India goes back to several thousands of years. Ramayana probably happened about 10 thousand years back and Mahabharata happened about 5 thousand years back. But, even before that time period, there are people who have worked on the path of Self Realization and got Self Realized. For example, in the Bhagavatha Purana there is a reference to the first Jain Tirthankara, Adinath who was the Adiguru of Jains. From this, one can infer that there were seekers of Truth who were Self Realized, thousands of years before the epoch-making events - Ramayana and Mahabharata. There is a record of history in India where people have been trying for Self Realization and they have found Self Realization. So there are many great examples like Buddha, Ramakrishna Paramahamsa, Vivekananda and many Rishis. There is a general impression that very few people can attain Self Realization. This is not true, Self Realization is for everybody. For those who aspire for Self Realization, it will happen. Enlightenment is not a privilege of a few. What you hear is only an example of great celebrities. For example, there is somebody who won a Gold medal in Olympics. With a great precision and speed he has won the Gold medal in Olympics and his name is published in all the newspapers. So, then you start thinking, โI can never do that in my life.โ Yes, you cannot win a Gold medal in your life, but you can run every day. If a Gold medalist can run a certain distance in 4minutes, you can run the same distance in may be 20 minutes. But that does not matter. What matters is that it is good for your health. So, do not compare with the Gold medalists and think that running is only for a few people. Whether it is an Olympic runner or you or a child, running is the same for everybody. Self Realization is for everybody. There is a misconception that Self Realization is only for a few people. In India, there are always Self realized people at any given point of time. Some of them are well known celebrities, but there are many unknown people who are Self Realized but very
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That which was called โunknownโ is in the known as well and is still unknown. It is the Reality itself.
silent. Self Realization is not a special privilege of anybody; it is not a privilege of any caste, community or gender. In India, there are examples of many men and women who are Self realized. There are examples of people from both higher and lower castes who were Self realized. Kabir Das was a Muslim, Kanakadasa was from a lower caste and Meera Bai was a woman. So, these are the examples which show that there is no caste, community, gender or profession for Self Realization. For example, Gorakumbha, Purandaradasa were house holders. Whether house holder or a monk, there is no distinction for Self Realization. It is only in pictures, images and in stories that we start getting a feeling that is only for a privileged few. Self Realization is the birth right of every human being. Self Realization is not a magical happening. There are various stages in Self Realization; it is a step by step process. It is a science, it is not mumbo jumbo. It is a precise science, it is a path. But of course, like anything else in life, you need a commitment in this. Without commitment nothing can happen. You have to put commitment for many things in your life like job, money etc. But how much commitment have you put for Self Realization? For everything else in your life, you have put in many years, but for Self Realization you want some miracle to happen. It is not that Self Realization is very easy, but you need to give your commitment and you need to make some effort towards that. There is a royal path for Self Realization which many jnanis have followed. You can also take that path, but then, you have to know what they did and for that you need a Guru/teacher. You have to understand the principle and follow that. Do not follow the Guru, follow the path prescribed by the Guru. Do not follow Buddha, follow the dharma which Buddha has taught. So, you have to practice, you have to work on yourself and that is called Path of Self Realization. So, this Shloka says that we are not speaking about anything new, already many people have gone through this path and I am also going in this path. Now, the Shloka says, by offering two, they have realized the Self, the Supreme Reality. In this Shloka, โVishlokaโ means the one who has gone beyond suffering. What did they offer? They have offered their Mind and Intellect, the Manas and Buddhi. Our Mind and Intellect are attracted and trapped in the objects of the external world. So, you have to gradually master the mind in this path of Self Realization. This is the path for the Atmajnani. You have to work on that path, follow the principles that jnanis have adopted for mastering the Body, Mind and Intellect. When you offer the Mind and Intellect to the Supreme Reality, you will then realize the Self which is the Supreme Reality, peace, bliss who is the witness in you. So, this is what the Rishis are saying in this Shloka, โAll people, please listenโ and whom are they addressing to? They say, โAmruthasya putrahaโ, O Divine children! Every living being who is born is โAmruthasya putrahaโ means immortal. There are many religions which say, โYou are sinnersโ, but in India, our Sanatana Dharma, our Upanishads say, โYou are not a sinner, you are โAmruthasya putrahaโโ. You are a divine child. In fact, you are already a divine child; you just have to discover that. It is not that you will become a divine child one day. You are born with divinity in you and you have to discover that divinity in you. All those who are divine children are โAmruthaโ means immortal children and then the Rishis said, โPlease listen to these wordsโ. Why should you listen to this? Because you are immortal, birthless and deathless and your real nature is peace, bliss and wisdom. But you have forgotten that and now, by listening to these words, you
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All activities of the mind and body of the Sage are but expressions of the Absolute, and therefore purposeless in themselves; while the activity of the worldly man is purposeful as a means of enjoyment.
will remember your true nature. You will not get that Reality by becoming something else. It is not becoming a divine child, but discovering the divinity in you, it is called โAmruthasya putrahaโ. The Rishis have also called upon those who are in the โdivi lokahaโ, heavenly planets. There are people at different levels of existence. Those who have done good karma go to the heavenly planets like โswargaโ which has been described a place where people will enjoy with dance, music all the time and it is said that in swarga, you get whatever you ask for. Many people aspire for going to heaven after death. But, even heavenly planet is nothing in comparison to the bliss of Self Realization which is the ultimate and supreme. After realizing the Self Realization, even the joy in heaven appears to be irrelevant. For somebody who has tasted the nectar, for him, milk becomes insipid and alcohol becomes useless. When you taste the bliss of Self Realization, nothing appeals to you because everything else becomes trivia. So, the Rishis say, โYou people, who are enjoying the bliss of heaven, please listen to these words. What you are enjoying is nothing compared to the bliss of Self Realization. Listen to this carefully.โ The heavenly planet can be taken as a place after death or it can be taken as a heavenly experience on this earth itself when you are alive. There are many people enjoying on this earth because of their good karma which has earned them lot of good merit. They may be enjoying in terms of money, power etc. and when they are having good time they will not think of Self Realization. I have told you earlier that there are two types of medicines. One is pain killer and another is Vitamin. When everything is going fine, you will never remember a medicine and just take Vitamins. But when you realize the pain and suffering in life, you will start running in search of medicines. So, these people living in the heavenly planets will not seek for Self Realization because they are deeply engrossed in what they are getting. They do not realize that all these enjoyments are time bound, it is like a visa. Even a heavenly planet is on a visa, there is no permanent residence available there. It will be for a certain period of time based on your good karma. It has an expiry date and then you have to again come back to the earthly planets. You will start understanding the realities of life. So, in this Shloka, the Rishis say, โYou are enjoying the heavenly place, but there is something more than that. Why donโt you wake up?โ But unfortunately, people will not wake up to what the Rishis are trying to say. That is because the happiness and the joy that you experience when you have money, power and good family is like an intoxicant and it is not easy to come out of the effect of this intoxicant. But still the Rishis ask them to listen because they have to tell and given those people a reminder. They say, โthere is something more than that heavenly bliss, why donโt you experience that ultimate bliss?โ To be continuedโฆโฆ.
Divya Jyothi
Page 16 ัโะ ัโะฅ ัโโัโโข ัโโ ัโะัโะบ ัโโ ัโโัโโก ัโโ ัโะ ัโะ ัโโ ัโะฟ ัโะธ ( ัโะ ัโะฅัโะฅ ัโะป)
ัะดะฟัะตะัะดะฌัะตะ ัะดโกัะดโัะดะ ัะตะ0 ัะดะบัะตะัะดโก2 ัะดะธัะดะพัะตะัะดโัะดะฝ ัะดโก45ัะดะฅ ัะดะัะดะดัะตะ ัะดะบ7ัะดะฟัะตะัะดโก ัะดโัะตะัะดโัะตะัะดะ| ัะตะัะตะ:ัะดโก ัะดะดัะตะ ัะดโก;ัะตะ ัะดะัะดะพัะตะัะดะดัะดะัะดะฟ ัะดะบัะตะัะดโัะดโ ัะดะฟัะตะ ัะดะทัะดโัะดะพัะดโัะดโัะดะธ >ัะดะถ?ัะดะฟัะดโัะดโัะดะธ ัะดะดัะดะัะดะตัะตะัะดะ ||ัะตะป||
You cannot express the Truth by word of mouth, by thought or feeling. But the Truth expresses itself, in all these varied activities.
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ัโะฅัโโกF ัโะัโะบัโะดัโะ9 uัโโัโะถC ัโะฃัโะฑัโะผัโโฃัโะัโะถัโะ. ัโะัโะถ'ัโะKัโโ: ัโะัโะงัโะัโโก ัโะธัโโv4ัโะัโะฅ ัโโ . ัโะัโะถ'ัโะัโะถ ัโะพA ัโะ ัโะัโะัโะฅัโะง IัโะM ัโะขbัโะwัโะฟัโะถัโะ. Qัโโ_ัโโ:, ัโะผัโะ_ัโโัโโัโะถ ัโะบัโะถัโะฅัโโกัโะธัโะ% ัโะบYัโะัโะถัโโกัโโ `ัโะัโะ ัโะ QัโะัโะัโะฅCTIัโะัโะัโะัโะฑัโะ ัโะฃัโะฑัโะัโโกFัโะถัโะ Iัโะัโโัโโก'_ัโะ Hัโโัโะด? ัโะัโะัโะถัโะ S7ัโะฟxัโะัโะฅX. ัโะขัโโัโะ0ัโะฅpqC
Divya Jyothi
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All the world is my object, and I am the changeless subject.
เฐชYเฑเฐฏเฐฒเฑ 3เฐพเฐต `เฐพS, เฐฎเฐค, T}เฑ, เฐชFเฐฐเฑเฐท เฐฎเฐคเฑ9 เฐตเฑS9เฐเฐณd เฐ X เฐฌเฐฐเฐฒ . _เฑเฑเฐฐเฐเฑเฐ เฐพเฐฐ, เฐชFเฐฐเฐเฐฆเฐฐKเฐพเฐธ เฐเฐฒ เฐฐเฑ เฐธเฐ(เฐพ'เฐbเฑเฑ. เฐธเฐ(เฐพ'Wเฑ เฐ เฐฅเฐต เฐธ6เฐพ Tเฐฏเฑ, เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐฆC 3เฐพเฐต เฑเฑเฐฆเฐตs เฐเฐฒ . เฐเฐคA(เฐพLเฐพ เฐพMเฐฐ Iเฑเฐฒเฐต'_เฑ Hเฐพเฐค? uเฑเฐธเฐฒเฑ เฐเฐเฐฆเฑ Pเฐค?เฐเฐณC , เฐ เฑเฐเฐณC 6เฑเฑเฑXKเฐพเฐ เฐจเฐฎ_เฑ เฐ เฐพเฐต6เฑ เฐฌเฐฐเฑเฐค9Kเฑ. เฐเฐคA(เฐพLเฐพ เฐพMเฐฐ เฐเฐฒ เฐฐ เฐเฐจATเฐฆhเฐนเฐเฑM. เฐเฐคA(เฐพLเฐพ เฐพMเฐฐ เฐเฐเฐฒเฑ เฐ เฐฆเฑ เฐช4เฐพเฐกเฐตเฐฒ . เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐฆC เฐนเฐฒ4เฐพเฐฐเฑ เฐนเฐเฐคเฐ74เฑ, เฐ เฐฆเฑ เฐนเฐเฐค เฐนเฐเฐค4เฐพเฐฆ เฐ?เฐฎ. เฐ เฐฆเฑ ,!เฐพเฐจ, เฐ เฐฆเฑ เฐฎเฑเฐxเฑเฑเฑ เฐเฐxเฑเฑเฑ เฐ เฐฒ . เฐ เฐฆเฑ เฐเฐฐ4เฐพเฐฆ ,!เฐพเฐจ, เฐ เฐฆเฑ เฐเฐเฐฆเฑ Hเฐพเฐ1. เฐเฐฆ เฑ, เฑเฐตเฐจเฐฆC xเฑเฑ เฑ เฐDเฐพ เฐฆเฐเฑM เฐฌเฐฆh เฐพเฐเฑเฐตเฐ เฑ เฐเฐฆเฐเฑM เฐฌเฐฆh เฐพเฐxเฑเฑเฐเฑ. เฐฌเฐฆh เฐพเฐKเฑ 3เฐพเฐตFเฐฆเฑ (เฐพเฐง ,เฐฒ . เฑเฐตเฐจเฐฆC Iเฑเฐฒเฐธ Tเฐเฐฒเฑ, เฐนเฐฃเฐตเฐจเฑ% เฐธเฐOเฐพเฐฆ6เฑ Hเฐพเฐกเฐฒเฑ เฐฌเฐฆh เฐพเฐเฑS9' เฐเฐฆ เฑ เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐตเฐจเฑ% เฐชYเฑเฐฏเฐฒเฑ เฐเฐทเฑv เฐฌเฐฆh เฐพ: R'? เฑเฐตเฐจเฐฆC xเฑเฑ เฑ เฐDเฐพ เฐฆเฐเฑM เฐฌเฐนเฐณ เฐตเฐท1เฐเฐณ Iเฐพเฐฒ เฐฌเฐฆR เฐพ: Rเฑ' เฐเฐฆ เฑ เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐตเฐจเฑ% เฐชYเฑเฐฏเฐฒเฑ เฐฎ_เฑ เฐ6เฐพเฐฆเฐฐเฑ เฐ เฐฆเฑ เฐค4เฐพเฐxเฑเฑเฐเฑ.เฐเฐคA(เฐพLเฐพ เฐพMเฐฐ เฐฌเฐนเฐณ เฐธเฑเฐฒเฐญเฐตเฐฒ , เฐ เฐฆIเฑM เฑเฐตF เฐฌเฐฆh เฐพเฐxเฑเฑเฐเฑ เฐฎเฐคเฑ9 เฐ เฐฆIเฐพM: เฐธ เฐฒy เฐช?เฐฏเฐค% เฐธเฐน เฐชเฐกxเฑเฑเฐเฑ.
เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐตเฐจเฑ% เฐชYเฑเฐฏเฐฒเฑ เฐDเฐพ !เฐพ เฐเฐณd เฐ เฐจเฑเฐธ'เฐธเฑเฐต เฐเฐเฐฆเฑ เฐพเฐHเฐพเฐ1,Kเฑ. เฑเฐตF เฐธเฐน เฐ Hเฐพเฐ1เฐตเฐจเฑ% เฑ_เฑเฐฆเฑIเฑเฑเฐณwเฐฌเฐนเฑเฐฆเฑ, เฐเฐฆ เฑ เฐ เฐตเฐฐเฑ เฐเฐจเฑ HเฐพXเฐฆเฐฐเฑ เฐเฐเฐฆเฑ S7เฐฏเฐฒเฑ เฐฎ_เฑ เฐเฑเฐฐเฑเฐเฐณd xเฑเฑเฐเฑ. เฐ เฐคเฐค เฐตเฐจเฑ% เฐ เฐฅ1HเฐพXIเฑเฑเฐเฐกเฑ เฐ เฐฆเฐจเฑ% เฐ เฐจเฑเฐธ'เฐธxเฑเฑเฐเฑ. เฐเฑเฐฐเฑเฐเฐณเฐจเฑ% เฐ เฐจเฑเฐธ'เฐธเฑเฐตFเฐฆเฑ xเฑเฑเฐก, เฐเฑเฐฐเฑเฐเฐณd เฐธเฑPTเฐฆ Hเฐพเฐ1เฐตเฐจเฑ% เฐ เฐจเฑเฐธ'T. เฐฌเฑเฐฆhเฐจเฐจเฑ% เฐ เฐจเฑเฐธ'เฐธเฑเฐตFเฐฆเฑ xเฑเฑเฐก, เฐฌเฑเฐฆhเฐจเฑ xเฑเฑเฑเฐงTเฐฆ เฐงเฐฎ1เฐตเฐจเฑ% เฐ เฐจเฑเฐธ'T. เฑเฐตF (เฐพเฐง6เฑ Hเฐพเฐกxเฑเฑเฐเฑ, เฐธ เฐคเฐ เฐฎA VเฑDเฑ เฑเฐตF เฑ เฑเฐง6เฑ Hเฐพเฐกxเฑเฑเฐเฑ, เฐ เฑ เฑเฐง6เฑเฐฏ Hเฐพเฐ1เฐตเฐจเฑ% เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐฆ Hเฐพเฐ14เฑเฐเฐฆเฑ QเฑเฑเฐณDเฐพ:Kเฑ. เฐ เฑ เฑเฐเฐตF 6เฐพเฐตF QเฑเฑเฐธKเฐพ: เฐเฐจเฑ Qเฑเฑเฐณd เฐพ9[เฐฒ , เฐฌเฐนเฐณ เฐเฐจเฐฐเฑ เฐ Hเฐพเฐ1เฐฆC Qเฑเฑเฑ:KเฐพR เฑ เฐฎเฐคเฑ9 6เฐพเฐจเฑ เฐธเฐน เฐ Hเฐพเฐ1เฐฆC Qเฑเฑเฑเฐเฑ เฐพ9[ R เฐเฐเฐฆเฑ Qเฑเฑเฐณdเฐค9Kเฑ. เฐเฐ เฐ เฑ เฑเฐเฐตF Qเฑเฑเฐณdเฐค9Kเฑ, เฐเฐฐเฐกเฐจเฑ% เฐ เฐช1^เฑ HเฐพเฐกเฑเฐตFเฐฆ'เฐเฐฆ, เฐ เฐตเฐฐเฑ เฐช เฐพเฐธเฐค 4เฐพเฐฆ เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐตเฐจเฑ% เฐชYเฑ KเฐพR เฑ. เฐ เฑ เฑเฐเฐฆC , เฑ เฑเฐ เฐเฐเฐฆ เฑ 4เฑเฐฆ6เฑ[เฐเฐฆ u:Dเฐพเฐฆเฐตเฐจเฑ เฐเฐเฐฆเฑ. เฐ เฐตเฐฐเฑ เฐเฐจเฐจเฑ% เฐ เฐช1^เฑ HเฐพXเฐฆเฐฐเฑ? เฐ เฐตเฐฐเฑ เฐฎเฐจเฐธเฑp เฐฎเฐคเฑ9 เฐฌเฑ hเฐฏเฐจเฑ% เฐ เฐช1^เฑ HเฐพXเฐฆเฐฐเฑ. เฐจเฐฎA เฐฎเฐจเฐธเฑp เฐฎเฐคเฑ9 เฐฌเฑ h xเฐพเฐน เฐช?เฐชเฐเฐเฐฆ เฐตเฐธเฑ9เฐเฐณ เฐเฐเฐท1^เฑ[เฐเฐฆ เฐ เฐฆเฐฐC TgM RKเฑ. Qเฐพ_เฐพ:, เฐ เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐฆ Hเฐพเฐ1เฐฆC เฑเฐตF เฐ?Vเฑเฐฃ4เฐพ: เฐฎเฐจเฐธpเฐจเฑ% _เฑเฐฆเฑR เฐฎA เฐ เฑเฐจIเฑM เฑ_เฑเฐฆเฑIเฑเฑเฐณwxเฑเฑเฐเฑ. เฐเฐฆเฑ เฐเฐคA!เฐพ _เฑ Hเฐพเฐ1. เฑเฐตF เฐ Hเฐพเฐ1เฐฆC Iเฐพเฐฏ1 เฐต1 เฐธxเฑเฑเฐเฑ, Kเฑเฑเฐน, เฐฎเฐจเฐธเฑp, เฐฎเฐคเฑ9 เฐฌเฑ hเฐฏเฐจเฑ% _เฑเฐฒ เฐฒเฑ !เฐพ เฐเฐณ เฐ เฐณเฐตXTIเฑเฑเฐเฐก เฐคเฐค เฐตเฐจเฑ% เฐ เฐจเฑเฐธ'เฐธxเฑเฑเฐเฑ. เฑเฐตF เฐฎเฐจเฐธเฑp เฐฎเฐคเฑ9 เฐฌเฑ hเฐฏเฐจเฑ% เฐ เฐช เฐพเฐธเฐค IเฑM เฐ เฐช1^เฑHเฐพXKเฐพเฐ, เฐฎDเฑ เฑ (เฐพ 3เฐพ:เฐฐเฑเฐต เฐ เฐช เฐพเฐธเฐค เฐฆ, เฐพเฐSเฐฏ, เฐเฐจเฐเฐฆเฐฆ เฐ 'เฐตF เฐฎ_เฐพเฐเฑเฐค9Kเฑ, เฐKเฑ เฐเฐคA(เฐพLเฐพ เฐพMเฐฐ.
เฐ เฑ เฑเฐเฐฆC เฐเฐทเฐเฐณd เฐเฐฆ6เฑ%เฑ QเฑเฑเฐณdS9เฐฐเฑเฐตFเฐฆเฑ, เฐเฐจ เฑเฐฒ เฐฆเฐฏ,เฐเฑv Iเฑเฑ7TIเฑเฑ7w. เฐ เฐตเฐฐเฑ 3เฐพเฐฐเฐจเฑ% เฐKเฑRเฑ T QเฑเฑเฐณdS9เฐฐเฑเฐตFเฐฆเฑ? เฐ เฐตเฐฐเฑ Qเฑเฑเฐณd เฐพ9 เฑ, เฐ เฐฎเฑเฐคเฐธ เฐชFเฐค?เฐ, เฐ Kเฑเฑเฐตเฐฐ เฐฎเฐMbเฑเฑ! เฐDเฐพ เฑ,เฐเฐณd เฐ เฐฎเฑเฐคเฐธ เฐชFเฐค?เฐ เฐ เฐเฐฆ เฑ เฐ เฐฎเฐฐ. เฐzเฑเฑvเฑ เฐงเฐฎ1เฐเฐณC
เฑเฐจเฑ Oเฐพ0เฐเฐณd เฐเฐเฐฆเฑ Qเฑเฑเฐณdเฐค9Kเฑ, เฐเฐฆ เฑ เฐพเฐฐเฐคเฐฆC , เฐจเฐฎA เฐธ6เฐพเฐคเฐจ เฐงเฐฎ1 เฑเฐตF เฐ เฐฎเฑเฐคเฐธ เฐชFเฐค?เฐ เฐเฐเฐฆเฑ Qเฑเฑเฐณdเฐค9Kเฑ. เฑเฐจเฑ
Divya Jyothi
Page 18 Kเฑเฑเฐตเฐฐ เฐฎเฐเฑ. 4เฐพเฐธ9เฐตเฐฆC เฑเฐจเฑ เฐ_เฐพเฐDเฑเฑ Kเฑเฑเฐตเฐฐ เฐฎเฐเฑ; เฑเฐจเฑ เฐ เฐฆเฐจเฑ% เฐเฐเฐกเฑ Xเฐฏxเฑเฑเฐเฑ. เฑเฐจเฑ เฐเฐเฐฆเฑ เฐจ Kเฑเฑเฐตเฐฐ เฐฎเฐเฑ เฐเฐเฑS9เฑเฐฏ เฐเฐเฐฆเฑ เฐ เฐฒ . เฑเฐจเฑ Kเฑเฑเฐตเฐค เฐฆ เฐธ เฐฐเฑเฐช4เฐพ_เฑ เฐ T Rเฑเฐฏ, เฐจC เฐเฐฐเฑเฐต เฐ Kเฑเฑเฐตเฐค เฐตเฐจเฑ% เฐเฐเฐกเฑ Xเฐฏxเฑเฑเฐเฑ. Kเฑเฑ,เฑเฐ เฐฎเฐMbเฑเฐฒ เฐ เฐฎเฐฐเฐฐเฑ, เฐจเฐเฐคเฐฐ เฐkเฐเฐณd Qเฑเฑ7เฐฆเฐฐเฑ เฐฆเฐฏ,เฐเฑv เฐ Hเฐพเฐคเฑเฐเฐณเฐจเฑ% Iเฑเฑ7. เฑเฐตF เฐIเฑ เฐ Hเฐพเฐคเฑเฐเฐณเฐจเฑ% Iเฑเฑเฐณxเฑเฑเฐเฑ? เฐIเฑเฐเฐฆ เฑ เฑเฐตF เฐ เฐฎเฐฐเฐฐเฑ, เฐ เฐเฐจA, เฐ เฐฎเฑเฐคเฑ . เฐฎA เฐฎเฑเฐฒเฐคเฐค _เฐพเฐข เฐพเฐS, เฐเฐจเฐเฐฆ เฐฎเฐคเฑ9 !เฐพเฐจ. เฐเฐฆ เฑ เฐเฐ เฑเฐตF เฐ เฐฆเฐจเฑ% เฐฎ เฑเฐคเฑQเฑเฑ: Rเฑ', เฐ Hเฐพเฐคเฑเฐเฐณเฐจเฑ% IเฑเฑเฐณdเฐตFเฐฆ'เฐเฐฆ เฐฎA เฐฎเฑเฐฒเฐคเฐค เฐตเฐจเฑ% เฐ เฐเฐฆ เฑ เฐฎA เฐ4เฐพเฐฆ เฐธเฐค 4เฐพเฐฆ เฐธ เฐพเฐตเฐตเฐจเฑ% !เฐพ0TIเฑเฑเฐณdwS9เฑ'. เฐ เฐธเฐค เฑเฐตF เฐ6เฑเฑเฑ เฐเฐเฑเฐตFเฐฆ'เฐเฐฆ TเฐเฑเฐตF เฐฒ . เฐ เฐฆเฑ Kเฑเฑ,เฐ เฐฎเฐเฑ เฐเฐเฑเฐตFเฐฆเฐฒ , เฐเฐฆ เฑ เฐฎAC เฐเฐฐเฑเฐต
Diversity is only in objects. Consciousness, which perceives them all, is one and the same.
Kเฑเฑ,เฐ เฑเฐฏเฐจเฑ% เฐเฐเฐกเฑIเฑเฑเฐณdwเฐตFเฐฆเฑ, เฐ เฐฆเฐจเฑ% เฐ เฐฎเฑเฐคเฐธ เฐชFเฐค?เฐ เฐเฐเฐฆเฑ QเฑเฑเฐณDเฐพเฐเฑเฐตFเฐฆเฑ.
เฐkเฐเฐณd KเฑเฑเฐตDเฑเฑเฑเฐเฐฆC เฐเฐฐเฑเฐตเฐตเฐฐเฐจเฑ% เฐ เฑ เฑXเฐฆเฐฐเฑ. ,, เฑYเฑเฐเฐณC ,,เฐง เฐนเฐเฐคเฐเฐณC เฐเฐจเฐฐเฑ เฐ T9เฐค เฐฆC
เฐKเฐพR เฑ.
เฐชFเฐฃ เฐเฐฎ1เฐเฐณเฐจเฑ% HเฐพXเฐฆเฐตเฐฐเฑ เฐจเฑเฐค , เฐธเฐ:เฑเฐคเฐฆC เฐธKเฐพ Iเฐพเฐฒเฐbเฑเฐฏเฑเฐต เฐเฐจเฐฐเฑ เฐเฐฐเฑเฐต Dเฑเฑเฑเฐ4เฑเฐKเฑเฑ Qเฑเฑเฐณเฐฒyเฐกเฑเฐต เฐธ เฐ1DเฑเฑเฑเฐเฐฆC เฐKเฐพR เฑ. เฐธ เฐ1เฐฆC เฑเฐตF เฐฌเฐฏTKเฑRเฐฒ Tเฐเฑเฐค9Kเฑ. เฐฌเฐนเฐณ เฐเฐจเฐฐเฑ เฐฎเฐฐเฐฃเฐฆ เฐจเฐเฐคเฐฐ เฐธ เฐ1IเฑM Qเฑเฑเฑเฐxเฑเฑเฐเฑ เฐเฐเฐฆเฑ เฐฌเฐฏเฐธเฑ เฐพ9 เฑ, เฐเฐฆ เฑ เฐช เฐพเฐคyเฐฐ4เฐพเฐฆ, เฐ เฐSเฐฎ4เฐพเฐฆ เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐฆ เฐชเฐฐHเฐพเฐจเฐเฐฆเฐฆ เฐเฐฆเฑเฐฐเฑ เฐธ เฐ1Dเฑเฑเฑเฐ เฐเฐจเฑ เฐเฐฒ . เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐฆ เฐ ', เฐเฐฆ, เฐธ เฐ1เฐฆ เฐเฐจเฐเฐฆ เฐธเฐน เฐ เฐช?เฐธเฑ9เฐค4เฐพ: Iเฐพเฐฃเฑเฐค9Kเฑ. 3เฐพเฐฐเฑ เฐ เฐฎเฑเฐคเฐตเฐจเฑ% เฐธ4เฑ KเฐพR เฑเฑเฑ เฐ เฐต'_เฑ Qเฐพเฐฒเฑ
(เฐพpเฐฐ4เฐพ: เฐฎเฐคเฑ9 เฐฎเฐฆ Oเฐพเฐจ เฐ เฐช?Wเฑเฐเฐ4เฐพเฐเฑเฐค9Kเฑ. เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐฆ เฐฐเฑPเฐฏเฐจเฑ% 6เฑเฑเฑXเฐฆ VเฑDเฑ, xเฑเฑ เฑ 3เฐพเฐตFเฐฆเฑ เฐเฐเฐท1 เฑเฐฏ4เฐพเฐเฑเฐตF เฐฒ เฐIเฑเฐเฐฆ เฑ เฐ 4เฑเฐฒ เฐตs เฐฌ' ,\เฐพเฐฐเฐDเฐพเฐเฑเฐค9เฐฆ.
Qเฐพ_เฐพ: เฐkเฐเฐณd Qเฑเฑเฐณd เฐพ9 เฑ, เฐธ เฐ1เฐฆ เฐธเฑเฐเฐตเฐจเฑ% เฐ เฐจเฑเฐญ,เฐธเฑSเฐฐเฑเฐต เฐเฐจ เฑเฑ, เฐฆเฐฏ,เฐเฑv เฑเฐตF เฐ Hเฐพเฐคเฑเฐเฐณเฐจเฑ Iเฑเฑ7TIเฑเฑ7w, เฐเฐคA(เฐพLเฐพ เฐพMเฐฐ เฐเฐจเฐเฐฆเฐฆ เฐเฐฆเฑเฐฐเฑ เฑเฐตF เฐ เฐจเฑเฐญ,เฐธเฑS9เฐฐเฑเฐต เฐ เฐธ เฐ1เฐธเฑเฐ เฐ6เฑเฑเฐจเฑ เฐ เฐฒ , Qเฐพ_เฐพ: เฐเฐฎเฐจ,เฐเฑv Iเฑเฑ7. เฐธ เฐ1เฐตเฐจเฑ% เฐฎเฐฐเฐฃเฐฆ เฐจเฐเฐคเฐฐ Qเฑเฑเฑเฐเฑเฐต เฐธ เฐณ เฐเฐเฐฆเฑ S7เฐฏเฐฌเฐนเฑเฐฆเฑ เฐ เฐฅเฐต เฐ เฐช?เฐชเฐเฐเฐฆDเฑ เฑ เฑ,เฐธเฑ4เฐพเฐ เฐ เฐจเฑเฐญ,เฐธเฑเฐต เฐธ เฐ1เฐธเฑเฐ เฐเฐเฐฆเฑ เฐธเฐน Qเฑเฑเฐณเฐฌเฐนเฑเฐฆเฑ. เฐชFเฐฃ เฐเฐฎ1เฐฆ เฐซเฐฒ เฐเฐฆ เฐฌเฐนเฐณ เฐเฐจเฐฐเฑ เฐ เฐญเฑuเฐฏDเฑ เฑ เฐเฐค9เฐฎ4เฐพเฐฆ (เฐพ เฐจHเฐพเฐจเฐตเฐจเฑ% เฐชYเฑ KเฐพR เฑ. เฐ เฐตเฐฐเฑ เฐนเฐฃเฐตเฐจเฑ%, (เฐพ เฐจเฐตเฐจเฑ% เฐชYเฑเฐฏเฑเฐต เฐฎเฑเฐฒเฐ เฐธ เฐ1เฐธเฑเฐเฐตเฐจเฑ% เฐ เฐจเฑเฐญ,เฐธเฑS9เฐฐเฑเฐตเฐฐเฑ เฐฎเฐคเฑ9 เฐbเฑwเฐฏ (เฐพ เฐจเฐฆC เฐเฐฐเฑเฐตเฐตเฐฐเฑ เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐฆ เฐฌ_เฑn WเฑPเฐธเฑเฐตF เฐฒ .
6เฐพเฐจเฑ เฐฎเฑเฐ\เฑ Qเฑเฑ7เฐฐเฑเฐตเฐ เฑ เฐเฐฐเฐกเฑ เฐคเฐฐเฐน เฐเฐท เฐเฐณd เฐ4เฑ. เฐเฐเฐฆเฑ 6เฑเฑเฑเฐตF 4เฐพเฐฐเฐ เฐเฐท เฐฎ เฑเฑ9เฐเฐฆเฑ เฑเฐตเฐธเฐค เฐตเฐจเฑ% (,เฐuf)
เฑเฐกเฑเฐต เฐเฐท . เฐเฐฒ เฐตs เฐธ'[เฐฐเฑ4เฐพเฐ เฑเฐตF เฐเฐทเฐฆเฐตเฐจเฑ% เฐฎ เฑเฐคเฑ Iเฑเฑเฐตเฐฒ ,เฐuf เฐ เฐจเฑ% Hเฐพเฐค? เฑ_เฑเฐฆเฑIเฑเฑเฐณdwS9เฑ'. เฐเฐฆ เฑ เฑเฐตเฐจเฐฆC 6เฑเฑเฑเฐตF เฐฎเฐคเฑ9 4เฑเฑเฐฆ6เฑเฐฏเฐจเฑ% เฐ เฐจเฑเฐญ,TKเฐพเฐ, เฐเฐท เฐฏเฐจเฑ% เฐนเฑเฐกเฑเฐเฑ เฐพ9 เฐเฐกเฑS9เฑ'. เฐธ เฐ1เฐฆC เฐเฐฐเฑเฐตเฐตเฐฐเฑ เฐเฐคA(เฐพLเฐพ เฐพMเฐฐเฐตเฐจเฑ% เฐฌเฐฏเฐธเฑเฐตF เฐฒ เฐIเฑเฐเฐฆ เฑ เฐ เฐตเฐฐเฑ เฐ เฐธเฑเฐเฐฆDเฑ เฑ _เฐพเฐข4เฐพ: เฐฎเฑเฐณd:Qเฑเฑเฑ:KเฐพR เฑ. เฐ เฐDเฐพ เฐธเฑเฐเฐเฐณd เฐ เฐฒyIเฐพเฐฒเฐฆเฐต เฑ_เฑ Hเฐพเฐค? เฐเฐเฐฆเฑ เฐ เฐตเฐฐเฑ เฐ 'SDเฐพ .
เฐเฐฆเฑ เฐ เฐจเฑเฐฎSเฐชเฐค? (,เฑ(เฐพ) เฐเฐฆR Qเฐพ_เฑ. เฐธ เฐ1 เฐธเฐน ,เฑ(เฐพ เฐเฐฆR Qเฐพ_เฑ เฐ C เฐพเฐถ เฐค4เฐพเฐฆ เฐฎ6เฑ เฐเฐฐเฑเฐตF เฐฒ . เฐฎA เฐชFเฐฃ เฐเฐฎ1 เฐเฐฐเฑเฐตเฐต เฑเฐเฑ เฑเฐตF เฐ C เฐเฐฐเฑเฐตFเฐฆเฑ เฐง1เฐฐ4เฐพ:เฐฐเฑเฐค9Kเฑ. เฐ เฐฆเฐเฑM IเฐพDเฐพเฐต เฐเฐฐเฑเฐค9Kเฑ เฐ เฐฆเฑ เฐฎเฑ:เฐฆ VเฑDเฑ เฑเฐตF เฐชFเฐจเฐ เฐ เฐญเฑDเฑเฑเฑเฐIเฑM เฐฌเฐฐDเฑเฑxเฑเฑเฐเฑ. เฑเฐตเฐจเฐฆ เฐธเฐค เฑเฐฏ เฐ 'เฐตF เฐฎเฑเฐกเฑเฐค9Kเฑ. Qเฐพ_เฐพ:, เฐ เฑ เฑเฐเฐฆC เฐkเฐเฐณd Qเฑเฑเฐณd เฐพ9 เฑ, เฑเฐตF
Divya Jyothi
Page 19 เฐธ เฐ1เฐตเฐจเฑ% เฐ เฐจเฑเฐญ,เฐธเฑS9 Rเฑ', เฐเฐฆ เฑ เฐ เฐฆgMเฐเฐค u:DเฐพเฐฆเฑR เฐKเฑ, เฑเฐตF เฐIเฑ เฐเฐ เฐฐ_เฑเฑเฐณdwSเฐฒ . เฐเฐฆ เฑ, เฑ,เฐเฐณd เฐkเฐเฐณd QเฑเฑเฐณdS9เฐฐเฑเฐตFเฐฆIเฑM เฐเฐ เฐฐ_เฑเฑเฐณdwเฐตF เฐฒ . เฐIเฑเฐเฐฆ เฑ เฐนเฐฃ,เฐฐเฑ4เฐพเฐ เฐธเฐ เฑเฑเฑเฐท เฐฎเฐคเฑ9 เฐเฐจเฐเฐฆเฐตเฐจเฑ% เฐชYเฑเฐฏเฑS9เฑ' เฐฎเฐคเฑ9 เฐbเฑwเฐฏ เฐธเฐ(เฐพเฐฐ เฐเฐเฐฆเฑ เฐ เฐฎเฐฒเฑ เฐเฐฆRเฐ เฑ เฐฎเฐคเฑ9 เฐ เฐ เฐฎC เฐเฐฆ Qเฑเฑเฐฐ เฐฌเฐฐเฐฒเฑ เฐฌเฐนเฐณ เฐเฐทv(เฐพเฐง . เฐเฐฆเฐฐเฑ เฐkเฐเฐณd เฐ เฐตเฐฐเฑเฐ7_เฑ Iเฑเฑ7TIเฑเฑเฐณwเฐฒเฑ Qเฑเฑเฐณd เฐพ9 เฑ เฐIเฑเฐเฐฆ เฑ 6เฑเฐจเฐชF HเฐพXIเฑเฑเฐกเฑเฐต เฐธเฐฒเฑ4เฐพ:. เฐ เฐตเฐฐเฑ Qเฑเฑเฐณd เฐพ9 เฑ, เฐธ เฐ1เฐธเฑเฐgเฐเฐค u:Dเฐพเฐฆ เฐเฐจเฐเฐฆ,Kเฑ, เฑเฐตF เฐIเฑ เฐ เฐ เฐSเฐฎ เฐชเฐฐHเฐพเฐจเฐเฐฆเฐตเฐจเฑ% เฐ เฐจเฑเฐญ,เฐธเฑเฐตF เฐฒ ? เฐฎเฑเฐเฐฆเฑเฐต เฑเฐฏเฑเฐตFเฐฆเฑ....
You come to real experience only by reducing either the subject or the object into the โIโ-principle.
LADS - Chapter 1 The Sacred Battlefield Shloka 1.1 Dhrtarastra uvacha: Dharmaksetre kuruksetre samaveta yuyutsavaha Mamakah pandavascaiva kimakurvata sanjaya King Dhrtarastra says: In the sacred battle field of Kurukshetra, where the armies have assembled to fight, what did my sons and sons of Pandu do? Tell me O Sanjay. Kishanโs schoolโs Cultural Fest was coming up the next month. His class had decided to enact a play based on the beginning of the Mahabharata war. Their class teacher selected 5 students for the play and assigned them their roles. The first act was a scene in the palace where King Dhrtarastra and his minister Sanjaya were conversing. The class teacher and the chosen students stayed back after school hours to practice for the play. Kishan was assigned to play the role of Sanjaya the minister and Tarun was to play the role of Dhrtarashtra the blind king. Tarun was made to sit on a chair while Kishan was asked to stand beside him for rehearsal. Explaining about the first act of the play the teacher said, โThe act starts with a conversation between King Dhrtarashtra the father of the Kauravs and Sanjaya his minister. They are in the Palace but Sanjaya has a magical ability to see the happenings in the distant battlefield live. The great sage Vyasa had given this magical power to Sanjaya. King Dhrtarashtra now asks Sanjaya about the happenings in the battle field and that is the first Shloka of The Bhagavad Gita.โ She then taught Tarun his first dialogue. Tarun, now playing the role of Dhrtarashtra said, โSanjaya, please tell me what is happening in the sacred place, The Kurukshetra, where my sons and Pandavas have gathered to fight the battle.โ While Tarun was rehearsing his dialogue, Kishan peeped into the Bhagavad Gita that was on the teachers table. He was confused on reading the first Shloka and asked, โMam, It says here, โSacred place, Kurukshetraโ. How is a battle field sacred?โ
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Knowing or loving an object really means absorbing the object into your own Self, thereby destroying all illusion and separateness.
The teacher replied, โThat is a good question dear. I will explain it to you, but before that, I want you to tell me what the Principal said when the class was noisy this afternoon.โ Tarun immediately imitated the Principal, โSilence! Is this a classroom or a fish-market!?!โ Everyone laughed. The teacher said, โExactly! He said that because the class was noisy. This is a classroom; it is a sacred place of learning. What if the children here were fighting and crying and stealing, what would it become?โ โKurukshetra!โ exclaimed Kishan. โThat is true. The whole world is a pure and sacred place as God is everywhere. Bad intentions and bad behaviour of people makes it a battlefieldโ, said their teacher. Saanvi then asked, โMam is my house also a sacred place?โ Their teacher smiled at Saanvi and said, โYes Saanvi, your house and your heart are also sacred and holy as long as the intentions, thoughts and behaviour are good.โ Saanvi asked, โMam, I am good but what if others are bad? What if they have bad intentions and are fighting?โ Their teacher explained, โEveryone are good, they just donโt know what is right and what is wrong. You have to continue to be good and that will bring a change in them sooner or later. By continuing to be good, you will be setting an example, everyone will slowly learn from you. If there is nothing you can do to make the place better, then you can sincerely pray to God to make it a sacred and holy place where everyone can live peacefully?โ Now, the teacher looked at Kishan who was listening very attentively and asked, โDo you understand Kishan?โ Kishan said, โYes Mam, the entire world is a holy place, a Dharmakshetra, but because of bad intention, bad thoughts and bad behaviour of people it becomes a Kurukshetra. We can be good in thoughts and actions and inspire others to be good or we can be bad and create more fights.โ โThat is correct!โ said the teacher and they continued to rehearse the play.
Theories of Creation Srishti drishti vada : Individual consciousness = combination of suffering + joy + sorrow Drishti srishti vada : Seer consciousness, aloneness = creativity , ability to create new reality Ajata vada : complete detachedness, bordering on being non-functional in material world The above 3 appear as 3 different perceptions of one reality only. The perceiver still exists as individual ego / seer / shunya in three perceptions. I can shift my consciousness between these three perceptions. Since I can take any of these three perceptions, none of these are absolute truth according to me. The only non-changing entity is I which sees all these three perceptions. - Atmajyothi Prasad
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Prabhujiรข€™s articles in Bodhi Vruksha
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Sanatana Dharma Parama Sadgurugalige Namanagaluโฆ. Salutations to Pujaneya Prabhujiโฆ.
You cannot be liberated by knowing your sat [existence] aspect alone; but your cit [consciousness] and ananda [happiness] aspects have also to be known. Reality can be expressed only by negative import, because it is nameless and attributeless. But it expresses itself in all names and forms.
โโO Sadgurudeva! I constantly bow to the Lord Gurudeva, whose Lotus Feet is worshipped by all the three states and merge with him in the fourth state. Gurudeva is Turiyatita who resides in the Sahasrara region along with Gurumaa, the daughter of the blessed One, is the source of Transition state. O Gurudeva! O Pujaneya! Please bless me merge in Your Lotus Feetโโ. Let us see what Sanatana Dharma has to say about The Transition state โ Turiyavaste. As Gurudeva says, to understand the Transition state, which is the fourth state we have to first contemplate on the other three states. The other three states are waking, dreaming and deep sleep. The fourth state is the Pure Consciousness state. The period or that point of time when significant change happens in different states of a person (waking, dreaming and deep sleep) is Sandhikaala. The period of radical transformation in a person, (fourth state) is Transition state. A person when he moves from deep sleep state to waking state, that point of time is Sandhikala or juncture. This is Pratahkala when the Sun rises not only in the external world but also in the inner world of a person. This is the starting point for spiritual evolution in a person. This is Jagratavasthe of a person where he identifies himself with his personality (vyaktitva). He is conscious of mind and body. This is Mahadakasha, the space is identified with body and mind. When a person moves from waking state to dream state, that point of time is Sandhikala or juncture. This is Madhyakala when the Sun is between Pratahkala and Sandhyakala. This is the interim point when a person starts discriminating between Nitya (Truth) and Anitya (falsehood). This is the Svapnavaste of a person. Here he is still in a confused state. He becomes the person (vyakti) who he is in the dream. Here he is conscious of his dream when he wakes up. This is also Mahadakasaha where the space is identified with mind attached. When a person moves from dream state to deep sleep state, that point of time is Sandhikala or juncture. This is Sandhyakala when the Sun sets and the person goes to deep sleep where he is not aware of anything. This is ending point where he is One with Pure Consciousness but is not aware of it. This is the Sushuptavaste of a person. In this state, he is in deep peace but is not aware of it. His presence (vyakta) is there but in unconscious state. This is also Mahadakasaha where the space is identified with unconscious state. He is aware of that state only when he wakes up. That state of unconsciousness is stored in memory and he becomes aware of it when he wakes up. When a person moves from deep sleep to the fourth state which is his Natural state, that period of radical transformation in a person is Sankramana. This is Mahaparvakala, the time in between Sunset and Sunrise, the Brahmi Muhurta. In this state, he merges with the Pure Consciousness with awareness. He is aware of his Natural state; he is in his Natural state at all times. He is in deep
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peace all the time. This is the Turiyavaste of a person. Here the awareness is reflected in objects like Individual Consciousness, Individual witness, Beingness. The Self-awareness is there. This is Chidakasah where there is No Time and No Space. This is the Universal Consciousness and Universal Witness โ The Supreme. Sanatana Dharma explains about Turiyatita also. Turiyatita is beyond the fourth state where there is nothing other than The Absolute beyond space and time. This is Unknown Pure Being, Pure awareness. This is the Absence (avyakta). This is beyond presence and absence, The Paramartha โ The Absence of Absence, no experience possible, and no description possible. This is The Reality โ The Parabrahma; The Absolute. This is Paramakasha gone altogether beyond. To have deep peace and not to be disturbed from it, even for a moment, is the end and aim of life.
When this Transition period is referred in a personโs body, the ida and the pingala nadis are referred to the waking and dreaming state and gross and subtle body. When the ida and pingala merges with the Sushumna, the causal body enjoys the bliss in deep sleep in Sushumna. When the Kundalini is awakened with the flow of the merged energies in ida and pingala, the Turiya is enjoyed. Beyond the three states of waking, dreaming and deep sleep, there is a supracausal state (Turiya) experienced at the crown center. The bliss of transcendental state of Turiya can be enjoyed in a trance state (samadhi). This is the period of radical transformation in a person (fourth state) which is the Transition state. Shirasa Namisuva, Gurudeva Pada sevaki.
Mundaka Upanishad: Chapter 12 The Four Ashramas: Stages Of life Now Yajna was prescribed for the three, Brahmachari, Grihastha, and Vanaprastha. Now even that has got a misunderstanding today. โBrahmachariโ today means one who is not married. Grihastha, means one who is married. Vanaprastha and Sanyasa, there are 4 stages of life. In olden days the understanding of four stages was very clear. These four stages are called โAshramasโ, Brahmachari ashrama, grahasthashrama, vanaprastha ashrama and Sanyasashram. What does โAshramaโ mean? โShramaโ means โtroubleโ, โAshramaโ, one which reduces โShramaโ, So โashramโ gives you restโ, โPeace for mindโ and โrelaxationโ. That which makes you feel relaxed is called โAshramaโ. Ashramas are a means to attain the four Purusharthas of life(Dharma , Artha, Kama, Moksha). Who is a โBrahmachariโ?
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Now you tell me, today who is Brahmachari, a student or a unmarried person? A child going from primary school to college, is he a Brahmachari? At the age of 3 he starts watching movies. See, we are putting so many things in childrenโs mind which they cannot absorb. At the age of 6, his mind is full of desires, Kama. So what we do, we take everything physically convert. Physically he is not married but mentally he is already rot, mind is already changed, at the age of 6 or 7, because of the exposure. So please understand, everything which is psychological (Spiritual ), we are converting it into physiological (Physical). Brahmachari is not a physical state, Brahmachari is a psychological condition. For Brahmachari there is one more wrong understanding. Brahmachari means it is nothing to with marriage. You are always in perfect dispassion, and that in the most natural and effortless manner.
โBrahmadhi charitham manasamโ. To know โhow to go back to Brahmanโ is โBrahmachariโ. The process of meditation which is taught at the time of โUpanayanamโ is called โBrahmacharyaโ. A โMeditation Processโ to go back to Brahman. One who knows that and practices that is called Brahmachari. What is Upanayanam today? It is a glorified social ritual (tamasha). It has become a social function. Upanayanam is a sacred function, with the help of Gayatri Mantra how to go towards Lord, Brahmacharya, is being taught there. The method of doing dhayna, chintana in respect of Brahman that is being taught. Now that is missing. What is โBrahmacharyaโ? Those who know, how to go back to Brahman by doing Dhyana, Brahman means Sakshi, to go back to the awareness, Sakshi, that is called Brahmacharya. Again and again go back to Sakshi, because Brahman remains in you as Sakshi. Again and again going back to Brahman is Brahmacharya. To go back to sakshi every time is called Brahmacharya. Now that has become physical, not getting married. โGrihasthaโ means another big problem. Today the children are physically not married, but mentally they are Grihasthas. What is โGrihasthaโ? Grihastha means โGrihastha ashramโ, โashramaโ means one which gives you โShanthiโ (Peace),. Nowadays the house has become โShramaโ, and one would like to run away from the house, because the house is not a โashramaโ. Why that has become a โShramaโ? Grahastha means one who leads a life of Dharma .
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Sakshibhavada Adhbutagalu (ัโโโฌะ ัโโัโโกัโะถ ัโะัโะถัโะโฌะัโะดัโะงัโโd ัโะผ.ัโะถ ัโะบัโโHัโโัโะธัโะัโะถัโะถ ัโโฃัโะัโะพbัโะ
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Atma-tattva [truth of self] is not something to be imported or acquired; but it already is, as the real ัะะจIัะะฉ-principle.
ัโโขัโะัโโัโะHัโโXKัโโัโะง ัโะัโโกัโะธัโะ ัโะัโโขโฌะขัโะฟ1 ัโะัโะถ ัโะดัโะัโะโฌะQัโะัโะัโะงัโะ ัโโ96ัโะ. ัโะัโะัโะดัโะัโะบ?!ัโะ xัโะbัโะัโะถัโะ, ัโะัโโกัโะธัโะ ัโะดัโะธ% ัโะพัโะัโโัโะดัโะด IัโะM ัโโฃS9ัโโ4ัโโัโะงัโะS9ัโโัโโัโะ ัโะัโโกัโะธัโะ Hัโโโฌะฅ[ัโะัโะถ ัโะขัโโ_ัโโัโะถ ัโะผัโะัโะทัโะธัโะงัโโัโะธัโะ% ัโโXัโโ_ัโะัโะ7TIัโะัโะัโะัโะฑัโะ T hัโะงัโโัโะธัโะ% ัโะบYัโะัโะฟัโโัโะ Oัโโ?ัโโัโะrัโโัโะ ัโโ96ัโะ. ัโะผัโะัโะทัโะธัโะง7ัโะัโะถ Qัโะัโะัโโัโะผัโโัโโัโะ Oัโโ?ัโโัโะัโะฝ4ัโโKัโโัโะง, ัโะัโโกัโะธัโะ ัโะัโะธัโะัโะถ ัโะัโะถ ัโะดัโะัโะโฌะQัโะัโะัโะงัโะ ัโโ96ัโะ. (ัโโLัโโ ัโโMัโโัโะถ Hัโโัโะง1ัโะถC ัโโัโะัโโก ัโะัโะัโะดัโโฃ Wัโะฅ:ัโะฟ 4ัโะัโะฆัโะฝัโโกัโะถ ัโะผ_ัโะn ัโะพัโะัโะKัโะ ัโะผัโโัโะัโโก ัโโัโะัโะด?ัโะงัโโC ,ัโโก'ัโโDัโโ:Kัโะ.
WัโะฅัโะงัโะถC ัโะธ ัโโฃัโะัโะดัโะงัโโd ัโะัโะถัโะโฌะัโะด (,Iัโโัโโ_ัโะัโะัโโdw ัโโ9 Qัโะัโะัโะฅัโะงัโะัโโก ัโะัโะธัโะัโะฝัโโกัโะงัโโd).
ัโะัโะัโะดัโโฃ Wัโะฅ:ัโะฟัโะ ัโะบ ัโโ ัโะ?ัโะฅัโโโฌะฆ4ัโโัโะถ โฌะัโโกัโะธ ัโะ\ัโโโฌะขัโโขg9ัโะฟัโะธัโะ% (ัโะHัโโ ัโะฅัโะHัโโ') ัโะบYัโะัโะฟัโะ ัโโ96ัโะ.
ัโะัโโกัโะธัโะ ัโะง? Tัโะถ ัโโัโะัโะบsัโะณ1 ,ัโโข ัโโกัโะธัโะ% ัโะดัโะธ% Kัโะัโะฅัโโฃ ัโะัโะธัโะ%ัโโก ัโะัโะธัโะัโะฝัโโกIัโะM ัโะขัโโ_ัโโัโะงัโะ ัโโ96ัโะ.
ัโะขัโะผโฌะงัโโ ัโะพัโะธัโโpัโะธัโะ% ัโโฃัโะัโะถัโะฟัโะถC (,ัโโข ัโะถ ัโะบ?!ัโะัโะฟC ) (ัโโโฌะ0ัโโัโะัโโกFัโะถ'ัโะัโะถ, ัโะง? Tัโะถ ัโโัโะัโะบsัโะณ1 ัโะบ?ัโะบัโะัโะชัโโกF ัโะขัโะผโฌะงัโโ ัโะพัโะัโโัโะดัโะด ัโะถ Qัโโ_ัโะ Iัโโัโะณัโะัโะด9Kัโะ.
ัโะัโะตัโโก 3ัโโัโโก ัโะัโะฑัโะช^ัโะัโะฟัโะ ัโะัโโ Kัโะ ัโโขัโะัโะถh ัโะ'ัโโกัโะธัโะ% (ัโโโฌะ0ัโโัโะัโโกFัโะถ'ัโะัโะถ, โฌะัโโกัโะธ \ัโะัโะฅัโะด6ัโโ ัโโขg9ัโะฟ ัโะ'ัโโกF ัโะพัโะัโะฑัโะัโะด9Kัโะ. ัะดโัะตะัะดะฅัะดโัะดะธ ัะดะถ ัะดโัะดะพัะดโัะดโัะดะทัะดโัะตะัะดะฆัะดะพ ัะตะ
||ัะตะทัะตะผ||
ัโะัโะัโะดัโโฃ !ัโโ _ัโะ (ัโโ ัโโัโโัโะณ4ัโโัโะถ ัโะDัโะัโะัโะฅัโะช6ัโะัโะฟัโะ (ัโโLัโโ ัโโMัโโัโโกัโะธัโะ% ัโะบYัโะัโะฟัโโัโะ ัโะขัโะัโะถัโะ Hัโโัโะท ัโะพ4ัโโัโะงัโะัโะด9Kัโะ. ัโะัโโกัโะธัโะ ัโโHัโโโฌะ TโฌะSัโะฟC ัโะัโโ ัโะถRัโโัโะ ,ัโโข ัโะถ ัโโัโะัโะบsัโะณ1 ัโะัโะฟ ัโะบัโโHัโโัโะธัโะัโะถัโโกัโะธัโะ% ัโะัโะธัโะัโะฝ,ัโโัโะ ัโโ96ัโะ.
Divya Jyothi
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เฐ เฐตเฐจ เฐฎเฐจเฐธpเฐจเฑ% ,เฐถ เฐฆ \เฑเฑเฐคเฐจเฐฆC เฐ'เฐธเฑเฐตFเฐฆ'เฐเฐฆ, เฐ เฐตเฐจเฑ เฐ\เฑ Hเฐพเฐค? เฐเฐฆ 3เฐพเฐต Kเฑเฑเฐนเฐต6เฐพ%เฐฆเฐฐเฑ ร xเฐพเฐน เฐ เฐฅเฐต เฐเฐเฐค'เฐ4เฐพ: (เฐเฐ เฐฐ/เฐธ เฐช%/_เฐพเฐข Kเฑ?เฐฏ T S) Qเฑเฑเฐเฐฆเฐฌเฐนเฑเฐฆเฑ.
Iเฐพเฐฒ เฐฎเฐคเฑ9 เฐ เฐเฐคเฐฐ เฐเฐฆ เฐ uเฐค6เฐพเฐฆเฐตเฐจเฑ , เฐพ เฐคA6เฐพ: เฐธ เฐคเฐ เฐพ6เฑเฑ เฐเฐฒ เฐฐเฐฒเฑ เฐเฐฐเฑเฐตFKเฑเฐเฐฌ เฐ เฐจเฑเฐญเฐตเฐตเฐจเฑ% QเฑเฑเฐเฐฆเฑเฐตFเฐฆ'เฐเฐฆ HเฐพเฐจเฐตเฐเฑเฐฒIเฑM เฐธQเฐพเฐฏ Hเฐพเฐกเฑเฐต (เฐพเฐฎเฐฅ 1เฐตเฐจเฑ% Qเฑเฑเฐ เฐฐเฑเฐตเฐจเฑ.
Realization is only here and now. Only know it and hold on to it, till it becomes your natural state.
เฐ เฐฆเฑ เฐค4เฐพเฐฆ T hเฐเฐณเฐจเฑ% เฐชYเฑ เฐฆRเฐฐเฑ, 3เฐพเฐต Wเฑ:เฐฏเฑ เฐ T hเฐเฐณเฐจเฑ% เฐเฐชWเฑ:เฐธเฑเฐตFเฐฆ'เฐเฐฆ เฐฆเฑเฐฐ เฐเฐฐเฑเฐต6เฑเฑเฑ, เฐ เฐเฐคเฐน Wเฑ:เฐฏเฑ เฐถเฑเฐฆh ,Kเฑ เฐฏ เฐ7_เฑ[เฐเฐฆ ,เฐถ 4เฐพ 0 เฐถg9 เฐเฐ?เฐเฐณ VเฑDเฑ เฐ เฐชเฐค เฐตเฐจเฑ% เฐชYเฑเฐฏเฑ เฐพ96เฑ.
เฐฆเฐน เฐพIเฐพเฐถเฐฆ (เฐนเฑเฐฆ3เฐพIเฐพเฐถ) VเฑDเฑ เฐIเฐพเฐ? เฑ[เฐเฐฆ เฐพ เฐจHเฐพเฐกเฑเฐตFเฐฆ'เฐเฐฆ เฐฎเฐเฐค?เฐถg9เฐฏ เฐ เฐจเฑเฐญเฐตเฐตเฐจเฑ% เฐชYเฑเฐฏเฑ เฐพ96เฑ.
Divya Jyothi
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Lalitha Sahasranama เคฐเคพเคเคเคตFเคชเคชเคพเคถเคพเคขเคฏเคพ เคฌเฅเคงเคพเคเคพเคฐเคพ%เคเฅเคถเฅIIเคตเคฒ Ragasvarupapashadhya, Krodhakarankushojjvala. ||2|| Holding the noose of desire, shining with the elephant hook of both wrath and worldly knowledge. Raga means desire, joy. From the noose of desire everyone are bound to worship the Universal Mother. Desire is the form of supreme vasana and the noose is the gross form. The weapon that the Universal Mother uses to control the whole universe is the Raga or the desire.
That alone is the real experience which never changes in all the three states waking, dream and deep sleep states, or the physical, mental and transcendental states.
Krodha means anger. The Universal Mother is shining with anger and worldly knowledge. Desire is the cause of anger and the effect of this anger is ignorance, which is nothing but worldly knowledge. What attracts us towards a particular object? It is the happiness experienced by the mind from that object. When the mind derives pleasure from an object, it gets attracted and it wants that pleasure to be permanent. Mind starts craving for that object. If we cannot get that object, we get agitated and this agitation leads to anger, and anger leads to unhappiness. When this happens, we start hating the object. Therefore, the same object, which was very dear to us sometime back, has now become an object of anger due to the unhappiness caused in the process. The first time we feel disturbance in our peaceful state of mind is when we get attracted towards an object. This attraction will be in a seed form and gradually it grows into a tree when we start desiring for that object. So the problem is ignorance, worldly knowledge. We know what is agreeable and disagreeable. Attraction towards an object is agreeable, but, the desire to get hold of that object is disagreeable. It is this desire, which agitates us; this agitation may lead us to commit a sin. When we see an object, which may be unwanted but attracts us, we start thinking of that object indiscriminately. The constant thinking of that object creates a stream of thoughts, which again is nothing but desire. If a person obstructs this desire for the object, which is unwanted, the thoughts are refracted which leads to anger, at this point the object becomes dear to him. Sometimes an object, which is strongly liked, becomes undesirable. The reason for this is the aversion towards the person who possesses that object. This is krodha. The aversion towards that person also makes you dislike the object. Desire and anger are attraction and aversion, which are two sides of the coin, and that coin is desire again! Desire and anger are our greatest enemies yet we are friendly with them. What we like need not be necessarily good for us, anymore than what we dislike is necessarily bad for us. This is ignorance, the worldly knowledge. All these likes and dislikes harm us unless filtered through our discriminating intellect. Fear and anger are the modifications of desire. Attrac-
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tion towards an object is temporary. If you get that object the desire for another object crops up. Irrespective of whether you want it or not, you like it or not, your mind moves from one object to another.
In every experience, the expression is the objective part, which is changing; and the background is the subjective part, which is the changeless Reality. The test of every experience is to see whether it is strictly subjective or objective.
There is no point in trying to squeeze in eternal happiness by accumulating the material objects. We cannot attain immortality through the possession of the whole world. What we need is Knowledge. Once Maitreyi asks Yagnavalkya '' My Lord! If this whole world belonged to me with all its wealth, should I, through its possession, attain immortality?'' Yagnavalkya admits that it will not bring her immortality. This is the deep insight, this is the eternal knowledge through which attraction towards all the material objects drops. When this happens, you are liberated! This is the direct knowledge of Atman! The two great enemies are 'Ajnana' and 'Ahankara'. Ajnana is because of worldly knowledge and Ahankara is the result of Ajnana. Is Ajnana the cause for Ahankara? Ajnana and Ahankara are the two faces of a coin, the two great enemies of human beings. Though a man is able to discriminate between good and bad, some engage in sinful activities only. What is the cause for this? Is it the Ignorance? Or is it the Ego which is avoiding him to come out of it? For example, Duryodhana was a monarch; still his behaviour was nothing less than an ordinary man. Once someone asked Duryodhana '' You are a monarch. You have read the Shastras and you know what Dharma is. Yet, why do you behave like this? '' Duryodhana replied, โI know what Dharma is. Still my mind is not inclined towards it. I also know what Adharma is. Even so, my mind likes to commit sins. What shall I do?โ This is surprising indeed. Just by reading shastras and knowing what Dharma is not the solution for Ignorance or ignorance cannot be removed by reading scriptures, it may help you to find a way, but it itself cannot be the solution. Only the Grace of Sadguru can remove the ignorance. The knowledge imparted by Sadguru can remove the ignorance of a person. Once Arjuna asked Sri Krishna, โEven though a man is aware of what he does, still engages in sinful activities as if compelled by others. What is the reason for this?โ Sri Krishna said, โDesire and Anger are two great enemies of every human being. It is these two, which forcefully induce a man to engage in sinful activities though he might originally have been disinterested in doing such deeds. One will not feel like committing sins if one controls desire and anger. While desire is longing for an object, anger results from the non-availability of that object. An angry man will be prepared to do anything.โ Sri Krishnan speaks of the need for giving up desire and anger. The connected ones with desire and anger are greed, pride, delusion and jealousy.
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Everyone is desirous of conquering these but is not aware of the means. If the means were taught, at least some would have made effort and be free from desire, which is the root cause of other connected ones. But not that everyone wants to be free from this. Even after hearing from realized Masters, some go their usual way. They are all Duryodhanas, who in spite of being aware of what is good and bad, Dharma and Adharma, Paapa and Punya still want to commit sin as their mind finds happiness in it. The โIโ-principle alone really lives and knows no death. The Jnyanin alone really lives and knows he lives. His advice to every man is: โDie, in order to live.โ
Our eyes give us knowledge of whatever they see. We do not desire all the objects we see. The desire will be for selected objects as we think it is pleasurable. If we were aware of the unworthiness of the objects, there would be no longing for any objects at all! In order to conquer desire, we must develop the attitude that the worldly objects are not charming, are not pleasurable are not worth acquiring it. How to conquer anger? What knowledge is needed for this? From where can you get this knowledge? We should have patience to conquer anger. What is patience? To bear happily any amount of suffering is patience. What is knowledge? เค เคฎเคจเฅ เคฎเฅKเคพเคฅ2 | เคเคเคค เฅ >เคนเคคเคพเคฏเค || This is the Supreme knowledge, the knowledge for Self Realization and Service for the welfare of the world. How can one get this Knowledge? เคเฅF เคเฅ เคชเคพ เคน เคเฅเคตเคฒเคฎ เฅ || When one surrenders their Ajnana and Ahankara (Ego and Ignorance) at the Lotus feet of Sadguru, the โIโ drops and they become the new creation of Sadguru. Sadguru blesses them with New Birth and impart them with the knowledge of The Supreme Reality - Atmajnana. This is not possible with reading scriptures, knowing Dharma. This is possible only by the 'Grace of Sadguru - Guru Kripa hi Kevalam' The Universal Mother whose form itself is Ananda controls the Universe from the noose of desire. When the desire to be one with Universal Mother becomes the aim of a Sadhaka, The Universal Mother appears before you in the form of Sadguru โ Sadguru Darshana. When you are blessed with Sadguru Darshana the worldly knowledge is transformed into the knowledge of wisdom and anger is transformed into Peace. Raga means desire, joy. Svarupa means the desire is the form of supreme vasana. Pasha means from the noose of desire everyone are bound to worship the Universal Mother. Krodha means the anger and ignorance with worldly knowledge is weapon that the Universal Mother uses to control the whole universe.
Divya Jyothi
Page 32 ?เฑ เฐฒC เฐพ เฐธเฐนเฐธ?6เฐพเฐฎ เคฐเคพเคเคเคตFเคชเคชเคพเคถเคพเคขเคฏเคพ เคฌเฅเคงเคพเคเคพเคฐเคพ%เคเฅเคถเฅIIเคตเคฒ - เฐพเฐ เฐธ เฐฐเฑเฐช Oเฐพ เฐพ เฐพ Iเฑเฑ?เฑ เฐพIเฐพ เฐพเฐเฐเฑ เฑ เฐ Dเฐพ เฐพเฐ4เฑเฐเฐฌ Oเฐพเฐถเฐตเฐจเฑ% X เฐฐเฑเฐตเฐณd เฅค Iเฑเฑ?เฑเฐง, ,เฐทเฐฏ!เฐพเฐจเฐbเฑเฐเฐฌ เฐ เฐเฐเฑเฐถ เฐเฐฆ เฐเฐ เฐฒbเฐพ:เฐฐเฑเฐตเฐณd เฅฅ เฐพเฐ เฐเฐเฐฆ เฑ เฐฌเฐฏIเฑ, เฐเฐจเฐเฐฆ. เฐธเฑเฐเฐตเฐจเฑ% เฐ เฐจเฑเฐญ,เฐธxเฑเฑIเฑเฐเฐฌ เฐIเฐพเฐLเฑ เฑ เฐฌเฐฏIเฑ เฑ Oเฐพเฐถเฐฆ เฐธเฑ เฐฐเฑเฐช เฐฎเฐคเฑ9 Oเฐพเฐถ เฐธเฑ เฐฒ เฐฐเฑเฐช. ,เฐถ Hเฐพ เฑเฐฏเฑ เฐXเฑ ,เฐถ เฐตเฐจเฑ% เฐฏเฐS?เฐธเฐฒเฑ เฐฌเฐฏIเฑ เฐ เฐฅเฐต เฐเฐจเฐเฐฆ เฐเฐเฐฌ เฐเฐฏเฑเฐงเฐตเฐจเฑ% เฐฌเฐณเฐธเฑ เฐพ9b เฑ.
Water does not flow.
Iเฑเฑ?เฑเฐง เฐเฐเฐฆ เฑ Iเฑเฑเฑเฐช. ,เฐถ Hเฐพ เฑเฐฏเฑ Iเฑเฑเฑเฐช เฐฎเฐคเฑ9 ,เฐทเฐฏ!เฐพเฐจ เฐเฐฆ เฐช?เฐ Cเฐธเฑ เฐพ9b เฑ. IเฑเฑเฑเฐชIเฑM Iเฐพเฐฐเฐฃ เฐฌเฐฏIเฑ, เฐ Iเฑเฑเฑเฐชเฐฆ เฐช'^เฐพเฐฎ เฐ !เฐพเฐจ, เฐ เฐ !เฐพเฐจ4เฑเฑ ,เฐทเฐฏ!เฐพเฐจ.
เฐจเฐฎเฐจเฑ% เฐเฐเฐฆเฑ เฐตเฐธเฑ9,6เฑYเฑ_เฑ เฐเฐk1เฐธเฐฒเฑ Iเฐพเฐฐเฐฃ4เฑเฑเฐจเฑ? เฐ เฐตเฐธเฑ9, เฐเฐฆ เฐฎเฐจTp_เฑ เฐเฐฆ เฐธเฐ เฑเฑเฑเฐท4เฑเฑ Iเฐพเฐฐเฐฃ. เฐฎเฐจเฐธเฑp เฐเฐเฐฆเฑ เฐตเฐธเฑ9, เฐเฐฆ เฐธเฐ เฑเฑเฑเฐทเฐตเฐจเฑ% เฐชYเฑเฐฆ เฑ เฐ เฐตเฐธเฑ9,6เฑYเฑ_เฑ เฐเฐเฐท1^เฑ3เฐพ: เฐ เฐเฐจเฐเฐฆ
เฐพเฐถ เฐค4เฐพ:เฐฐC เฐเฐเฐฆเฑ เฐฌเฐฏเฐธเฑเฐค9Kเฑ. เฐฎเฐจเฐธเฑp เฐ เฐตเฐธเฑ9,_เฐพ: Qเฐพ เฑเฑ เฑเฐฏเฑเฐค9Kเฑ. เฐ เฐตเฐธเฑ9 TเฐKเฑเฑ QเฑเฑเฑเฐฆC , เฐจเฐฎ_เฑ Iเฑเฑเฑเฐช เฐ เฐธเฐน6เฑ เฐเฐ เฐพเฐเฑเฐค9Kเฑ, เฐเฐฆเฐฐ เฐช'^เฐพเฐฎ เฐฆเฑเฐเฐ. เฐเฐฆเฑ เฐKเฐพเฐ เฐ เฐตเฐธเฑ9เฐตเฐจเฑ% Kเฑ เฑkเฐธเฐฒเฑ Oเฐพ?เฐฐเฐrเฐธเฑ เฑ9เฑ4เฑ. Qเฐพ_เฐพ:, เฐเฐเฐฆเฑ เฐธเฐฎเฐฏเฐฆC เฐจเฐฎ_เฑ เฐ เฐค เฐเฐค 0?เฐฏ4เฐพเฐฆ เฐตเฐธเฑ9 เฐเฐ เฐ เฐฆ'เฐเฐฆ เฐเฐ เฐพเฐฆ เฐฆเฑเฐเฐ เฐเฐฆ IเฑเฑเฑเฐชIเฑM Iเฐพเฐฐเฐฃ4เฐพเฐฆ เฐตเฐธเฑ94เฐพเฐเฑเฐค9Kเฑ.
เฐจเฐฎ_เฑ 3เฐพเฐตFKเฐพเฐฆเฐฐเฑ เฐตเฐธเฑ9,6เฑYเฑเฐ เฐเฐเฐท1^เฑ3เฐพKเฐพเฐ, เฐฆเฐฒxเฐพ' เฐจเฐฎA เฐพเฐเฐค4เฐพเฐฆ เฐฎเฐจTpเฐจC _เฑเฑเฐเฐฆเฐฒ เฐเฐ เฐพเฐเฑเฐค9Kเฑ. เฐ เฐเฐเฐท1^เฑเฐฏเฑ เฐเฐเฐฆเฑ เฑเฐเฐฆ เฐฐเฑเฐชเฐฆC เฐเฐฆเฑR, 6เฐพเฐตF เฐ เฐตเฐธเฑ9เฐตเฐจเฑ% เฐฌเฐฏเฐธเฐฒเฑ เฐถเฑเฐฐเฑHเฐพXKเฐพเฐ เฐ เฐฆเฑ เฐฎเฐฐ4เฐพ: xเฑbเฑเฐฏเฑเฐค9Kเฑ. Qเฐพ_เฐพ: เฐธเฐฎ(เฑ เฐเฐฐเฑเฐตFเฐฆเฑ ,เฐทเฐฏ!เฐพเฐจ เฐ เฐเฐฆ เฑ เฐ !เฐพเฐจ เฐเฐฆ. 3เฐพเฐตFเฐฆเฑ เฐเฐชyเฐฒเฑ (เฐพเฐง 3เฐพเฐตFเฐฆเฑ (เฐพเฐง ,เฐฒ เฐเฐเฐฆเฑ เฐจเฐฎ_เฑ S7 Kเฑ. เฐตเฐธเฑ9,เฐจ เฐYเฑ เฐเฐเฐท1^เฑ เฐเฐชyเฐฌเฐนเฑเฐฆเฑ เฐเฐฆ เฑ เฐ เฐตเฐธเฑ9เฐตเฐจเฑ% เฐกKเฑ XเฐฆเฑIเฑเฑเฐณdwเฐตFเฐฆเฑ เฐเฐชyDเฐพเฐเฐฆ ,เฐทเฐฏ. เฐ เฐฌเฐฏIเฑ เฑ เฐจเฐฎA เฐเฐณเฐตเฐณIเฑM Iเฐพเฐฐเฐฃ, เฐ เฐฎเฐจTpเฐจ Lเฑเฑเฑ เฑ เฐจเฐฎเฐจเฑ% เฐ เฐช\เฐพเฐฐ Hเฐพเฐกเฐฒเฑ Kเฐพ'3เฐพเฐเฑเฐค9Kเฑ.
6เฐพเฐตF เฐเฐเฐฆเฑ เฐตเฐธเฑ9เฐตเฐจเฑ% 6เฑเฑเฑXKเฐพเฐ, เฐ เฐฆเฑ เฐจเฐฎ_เฑ xเฑเฑเฐก4เฐพเฐฆเฐฐเฑ เฐธเฐน เฐเฐk1เฐธเฑเฐค9Kเฑ, เฐ เฐตเฐธเฑ9,เฐจ เฐฌ_เฑn 6เฐพเฐตF เฐYเฑ เฐกKเฑ WเฑPเฐธเฑ เฑ9เฑ4เฑ. เฐ เฐเฐก เฐกเฐฆ Wเฑเฐ6เฑ เฐDเฑเฑเฑเฐ6เฑเฐเฐณ Qเฑเฑbเฑเฐฏเฐจเฑ% เฐธเฑkv Hเฐพเฐกเฑเฐค9Kเฑ. เฐเฐฆเฑ เฐ เฐตเฐธเฑ9,เฐจ เฐฌ_เฑn เฐจเฐฎ_เฑ เฐเฐฐเฑเฐต เฐ(เฑ. เฐจเฐฎ_เฑ xเฑเฑเฐก4เฐพเฐฆเฐฐเฑ 3เฐพ เฐพเฐฆเฐฐเฑ เฐ เฐตเฐธเฑ9,เฐจ เฐฌ_เฑn เฐจเฐฎ:เฐฐเฑเฐต เฐเฐธg9 เฐฏเฐจเฑ% เฐ X HเฐพXเฐฆ เฑ, เฐDเฑเฑเฑเฐ6เฑเฐเฐณd เฐตg?เฑเฐ'T IเฑเฑเฑเฐชIเฑM Iเฐพเฐฐเฐฃ4เฐพเฐเฑเฐค9Kเฑ. เฐ เฐฃเฐฆC เฐ เฐตเฐธเฑ9 เฐจเฐฎ_เฑ 0?เฐฏ4เฐพเฐเฑเฐค9Kเฑ.
IเฑเฐฒเฐตF เฐธเฐฎเฐฏ เฐจเฐฎ_เฑ เฐ เฐค เฐเฐค 0?เฐฏ4เฐพเฐฆ เฐตเฐธเฑ9 xเฑเฑเฐก4เฐพเฐเฑเฐค9Kเฑ. เฐเฐฆIเฑM Iเฐพเฐฐเฐฃ เฐ เฐตเฐธเฑ9เฐตเฐจเฑ% Qเฑเฑเฐ เฐฐเฑเฐต เฐต g9เฐฏ เฐฌ_เฑn เฐจเฐฎ:เฐฐเฑเฐต Sเฐฐ(เฐพMเฐฐ. เฐเฐฆเฑ Iเฑเฑ?เฑเฐง. เฐ เฐต g9เฐฏ เฐฌ:เฑ เฐเฐฐเฑเฐต Sเฐฐ(เฐพMเฐฐ เฐ เฐตเฐธเฑ9เฐตเฐจเฑ% เฐธเฐน SเฐฐเฐธM'เฐธเฑเฐตเฐ เฑ Hเฐพเฐกเฑเฐค9Kเฑ. เฐ(เฑ เฐฎเฐคเฑ9 Iเฑเฑเฑเฐช เฐเฐเฐท1^เฑ เฐฎเฐคเฑ9 ,เฐเฐท1^เฑ เฐคเฐฐเฐน. เฐเฐฆเฑ 6เฐพเฐฃ เฐฆ เฐเฐฐเฐกเฑ เฐฎเฑเฐ,เฐฆR Qเฐพ_เฑ, เฐ 6เฐพเฐฃ เฐชFเฐจเฐ เฐฌเฐฏIเฑ เฑ! เฐฌเฐฏIเฑ เฐฎเฐคเฑ9 Iเฑเฑเฑเฐช เฐจเฐฎA เฐฎQเฐพf เฐถเฐคเฑ? เฐเฐฆ เฑ 6เฐพเฐตF เฐ เฐฆเฐฐ `เฑเฑ เฑ (เฑ%เฑเฐน เฐเฐฆ เฐเฐฐเฑ เฑ9เฑ4เฑ.
Divya Jyothi
Page 33 6เฐพเฐตF เฐเฐทv เฐชเฐกเฑเฐต เฐตเฐธเฑ9, เฐเฐฆ เฐจเฐฎ_เฑ เฐbเฑwเฐฏKเฑเฑ เฐเฐxเฑเฑIเฑเฐเฐฆเฑ เฐเฐฒ , เฐ Kเฑเฑ เฐคเฐฐเฐน 6เฐพเฐตF เฐเฐทv เฐชเฐกเฐฆ เฐตเฐธเฑ9, เฐเฐฆ เฐจเฐฎ_เฑ Iเฑเฐvเฐฆเฑ เฐเฐxเฑเฑIเฑเฐเฐฆเฑ เฐเฐฒ . เฐเฐฆเฑ ,เฐทเฐฏ!เฐพเฐจ - เฐ !เฐพเฐจ. เฐ เฐเฐทv เฐฎเฐคเฑ9 เฐเฐทv,เฐฒ เฐฐเฑเฐตFเฐฆเฐจเฑ% 6เฐพเฐตF เฐฌเฑ hเฐตเฐSIเฑ[เฐเฐฆ ,เฐฎ เฑ1 Hเฐพเฐก เฐฆR เฑ เฐจเฐฎ_เฑ เฑเฑเฐเฐฆ เฑ เฐเฐเฑเฐค9Kเฑ.
6เฐพเฐตF เฐเฐทv เฐชเฐกเฑเฐต เฐตเฐธเฑ9, เฐเฐฆ เฐจเฐฎ_เฑ เฐbเฑwเฐฏKเฑเฑ เฐเฐxเฑเฑIเฑเฐเฐฆเฑ เฐเฐฒ , เฐ Kเฑเฑ เฐคเฐฐเฐน 6เฐพเฐตF เฐเฐทv เฐชเฐกเฐฆ เฐตเฐธเฑ9, เฐเฐฆ เฐจเฐฎ_เฑ Iเฑเฐvเฐฆเฑ เฐเฐxเฑเฑIเฑเฐเฐฆเฑ เฐเฐฒ . เฐเฐฆเฑ ,เฐทเฐฏ!เฐพเฐจ - เฐ !เฐพเฐจ. เฐ เฐเฐทv เฐฎเฐคเฑ9 เฐเฐทv,เฐฒ เฐฐเฑเฐตFเฐฆเฐจเฑ% 6เฐพเฐตF เฐฌเฑ hเฐตเฐSIเฑ[เฐเฐฆ ,เฐฎ เฑ1
Knowledge can know only knowledge.
Hเฐพเฐก เฐฆR เฑ เฐจเฐฎ_เฑ เฑเฑเฐเฐฆ เฑ เฐเฐเฑเฐค9Kเฑ. Iเฑเฑเฑเฐช เฐฎเฐคเฑ9 เฐญเฐฏ เฐฌเฐฏIเฑเฐฏ เฐฎ เฑเฑ9เฐเฐฆเฑ เฐฐเฑเฐช. เฐเฐเฐฆเฑ เฐตเฐธเฑ9,เฐจ เฐYเฑ_เฑ เฐเฐเฐท1^เฑ เฐพ เฐพMCเฐ. เฐ เฐตเฐธเฑ9 Kเฑเฑ เฑเฐค เฑ เฐฎ เฑเฑ9เฐเฐฆเฑ เฐตเฐธเฑ9 xเฑเฑIเฑเฐเฐฌ เฐฌเฐฏIเฑ เฐฎเฑเฐกเฑเฐค9Kเฑ. เฐฎ_เฑ เฐ เฐตเฐธเฑ9 xเฑเฑIเฑเฑเฑ xเฑเฑเฐก=เฑ, เฐฎ_เฑ เฐเฐทv=เฑ เฐเฐฒ =เฑ เฐฎA เฐฎเฐจเฐธเฑp เฐเฐเฐฆเฑ เฐตเฐธเฑ9, เฐเฐฆ เฐฎ เฑเฑ9เฐเฐฆเฑ เฐตเฐธเฑ9,เฐจ เฐYเฑ_เฑ Qเฑเฑเฑเฐเฑเฐค9Kเฑ.
,เฐทเฐฏเฐตเฐธเฑ9เฐเฐณ เฑเฐเฐฐ^เฑ[เฐเฐฆ, เฐพเฐถ เฐค4เฐพเฐฆ เฐเฐจเฐเฐฆเฐตเฐจเฑ% เฐเฐกเฑเฐตFเฐฆ'เฐเฐฆ เฐเฐจเฑ เฐช?Wเฑเฐเฐจ,เฐฒ . เฐXเฑ เฐช?เฐชเฐเฐเฐตเฐจเฑ% Qเฑเฑเฐ เฐฆเฐฐเฑ เฐจเฐฎ_เฑ เฐ เฐฎเฐฐเฐค TเฐเฑเฐตF เฐฒ . เฐจเฐฎ_เฑ xเฑเฑIเฐพ:เฐฐเฑเฐตFเฐฆเฑ !เฐพเฐจ. เฐเฐเฐฆเฑ เฐธเฐฒ Vเฑ เฑ?เฑ[ 3เฐพยกเฐตเฐฒMยขเฐฐเฐจเฑ% Iเฑเฑ7เฐฆเฐณd "(เฐพ uเฑ! เฐXเฑ เฐช?เฐชเฐเฐ เฐ เฐฆเฐฐ เฐธเฐเฐชS9เฐจ `เฑเฑ เฑ เฐจเฐจ%Kเฐพเฐฆ เฑ, เฐ (เฐพ เฐจ เฐเฐฆ เฐจเฐจ_เฑ เฐ เฐฎเฐฐเฐค Kเฑเฑเฐฐเฐเฑเฐค9เฐฆ เฑ?" 3เฐพยกเฐตเฐฒMยขเฐฐเฑ เฐ เฐฆ'เฐเฐฆ เฐ เฐฎเฐฐเฐค TเฐเฑเฐตF เฐฒ เฐเฐเฐฆเฑ เฐ0yIเฑเฑเฐณdw เฐพ9 เฑ. เฐเฐฆเฑ เฐเฐณ4เฐพเฐฆ เฐ เฐเฐคเฐ!เฐพเฐจ, เฐKเฑ เฐพเฐถ เฐค4เฐพเฐฆ !เฐพเฐจ, เฐเฐฆ'เฐเฐฆ ,เฐทเฐฏเฐตเฐธเฑ9เฐเฐณ เฐYเฑ_เฑ เฐเฐเฐท1^เฑ Iเฑเฑ เฐกเฑเฐค9Kเฑ. เฐเฐฆเฑ เฐKเฐพเฐ เฑเฐตF เฐฎเฑเฐ9เฐฐเฑ! เฐKเฑ เฐเฐคAเฐฆ 6เฑเฑเฐฐ !เฐพเฐจ.
เฐ !เฐพเฐจ เฐฎเฐคเฑ9 เฐ เฐนเฐIเฐพเฐฐ เฐเฐฐเฐกเฑ เฐฎQเฐพf เฐถเฐคเฑ?เฐเฐณd. ,เฐทเฐฏเฐตเฐธเฑ9เฐ7เฐเฐฆ เฐ !เฐพเฐจ, เฐ !เฐพเฐจเฐฆ เฐซเฐฒ เฐ เฐนเฐIเฐพเฐฐ. เฐ เฐนเฐIเฐพเฐฐIเฑM Iเฐพเฐฐเฐฃ เฐ !เฐพเฐจเฐจ? เฐ !เฐพเฐจ เฐฎเฐคเฑ9 เฐ เฐนเฐIเฐพเฐฐ 6เฐพเฐฃ เฐฆ เฐเฐฐเฐก เฐฎเฑเฐเฐเฐณเฐ เฑ, Hเฐพเฐจเฐตเฐฐ เฐเฐฐเฐกเฑ เฐฎQเฐพf เฐถเฐคเฑ?เฐเฐณd. เฐเฐฌ เฐต g9เฐฏเฑ 3เฐพเฐตFเฐฆเฑ Iเฑเฐvเฐฆเฑ 3เฐพเฐตFเฐฆเฑ เฐbเฑwเฐฏเฐฆเฑ เฐเฐเฐฆเฑ ,เฐฎ เฑ1 Hเฐพเฐกเฑเฐต (เฐพเฐฎเฐฅ 1,เฐฆRเฐฐเฑ, Iเฑเฐฒเฐตเฐฐเฑ Oเฐพเฐช เฐเฑเฐค เฐฆDเฑ เฑ เฑเฑเฐก:เฐฐเฑ เฐพ9 เฑ. เฐเฐฆIเฑM Iเฐพเฐฐเฐฃ4เฑเฑเฐจเฑ? เฐ !เฐพเฐจ เฐเฐฆเฐจ เฐ เฐฅเฐต เฐ เฐนเฐIเฐพเฐฐ เฐ เฐตเฐจเฐจเฑ% เฐ เฐฆ'เฐเฐฆ Qเฑเฑเฐฐ_เฑ เฐฌเฐฐเฐฒเฑ เฐ X HเฐพเฐกเฑS9Kเฑ เฑ? เฐKเฐพเฐนเฐฐ^เฑ_เฑ, เฐฆเฑWเฑ1เฐงเฐจ เฐเฐฌ เฐฎQเฐพ เฐพเฐ; เฐเฐฆ เฑ เฐ เฐตเฐจ เฐจเฐกเฐต7Iเฑ เฐเฐฌ (เฐพHเฐพเฐจ เฐต g9:เฐเฐค เฐเฐจเฑ เฐXV เฐเฐฐCเฐฒ . เฐเฐเฐฆเฑ เฐธเฐฒ เฐฆเฑWเฑ1เฐงเฐจเฐจเฐจเฑ% 3เฐพ เฑเฑเฑ เฐเฐฌ เฐฐเฑ Iเฑเฑ7เฐฆเฐฐเฑ "เฐฆเฑW1เฐงเฐจ, เฑเฐจเฑ เฐเฐฌ เฐพเฐ. เฑเฐจเฑ เฐพเฐถ}เฐเฐณเฐจเฑ% เฐ Rเฑเฐฏ เฐฎเฐคเฑ9 เฐงเฐฎ1 เฐเฐเฐฆ เฑ เฐเฐจเฑ เฐจ_เฑ S7 Kเฑ. เฐเฐฆเฐฐเฑ, เฑเฐจเฑ เฐIเฑ เฑ_เฑ เฐตS1เฐธเฑS9เฑเฐฏ?"
เฐฆเฑWเฑ1เฐงเฐจ Qเฑเฑ7เฐฆ, "เฐงเฐฎ1 เฐเฐเฐฆ เฑ เฐเฐจเฑ เฐจเฐจ_เฑ S7 Kเฑ. เฐเฐฆเฐฐเฑ เฐจเฐจ_เฑ เฐ เฐฆเฐฐ เฐYเฑ_เฑ เฐเฐฒ,เฐฒ . เฐจเฐจ_เฑ เฐ เฐงเฐฎ1 เฐเฐเฐฆ เฑ เฐเฐจเฑ เฐเฐเฐฆเฑ S7 Kเฑ. เฐจเฐจ% เฐฎเฐจTp_เฑ เฐ เฐฆเฐจเฑ% HเฐพเฐกเฑเฐตFเฐฆเฐฐC เฐเฐจเฐเฐฆ Tเฐเฑเฐค9Kเฑ. 6เฐพ6เฑเฑเฐจเฑ Hเฐพเฐกเฐฒเฑ (เฐพเฐง ?" เฐเฐฆเฑ เฐเฐถ เฐฏ14เฑเฑ เฐธ'! เฐพเฐธ}เฐเฐณเฐจเฑ% เฐ เฐฆ เฑ เฐ เฐฅเฐต เฐงเฐฎ1เฐฆ เฐฌ_เฑn !เฐพเฐจ เฐเฐฆR เฑ, เฐ เฐฆเฑ เฐ !เฐพเฐจIเฑM เฐช'Qเฐพเฐฐเฐตเฐฒ เฐ เฐฅเฐต เฐ เฐนเฐIเฐพเฐฐเฐตเฐจเฑ% เฐพเฐธ}เฐเฐณเฐจเฑ% เฐเฐฆเฑเฐตFเฐฆ'เฐเฐฆ QเฑเฑเฑเฐDเฐพXเฐธเฐฒเฑ (เฐพเฐง ,เฐฒ , เฐ เฐฆเฑ เฐฎ_เฑ Kเฐพ'เฐฏเฐจเฑ% เฑเฑเฑ'เฐธ เฐฌเฐนเฑKเฑเฑ ,เฐจเฐ เฐ Kเฑเฑ เฐช'Qเฐพเฐฐเฐตเฐฒ . เฐธเฐฆเฑnเฐฐเฑเฐเฐณ เฐเฑOเฑ เฐเฐKเฑเฑ เฐ !เฐพเฐจเฐตเฐจเฑ% 6เฐพเฐถHเฐพเฐกเฐฒเฑ (เฐพเฐง . เฐธเฐฆเฑnเฐฐเฑเฐเฐณd เฑเฐกเฑเฐต !เฐพเฐจ เฐเฐฆ เฐเฐฌ เฐต g9เฐฏ เฐ !เฐพเฐจ 6เฐพเฐถ4เฐพเฐเฐฒเฑ (เฐพเฐง . เฐVA เฐ เฐเฑ1เฐจ ?เฑ เฐเฑเฐทiเฐจเฐจเฑ% Iเฑเฑ7เฐฆ, "เฐเฐฌ เฐต g9เฐฏเฑ เฐพเฐจเฑ HเฐพเฐกเฑเฐตFเฐฆเฐฐ เฐฌ_เฑn เฐ 'เฐตF เฐเฐฆRเฐฐเฑ, 3เฐพ เฑเฑเฑ เฐฌเฐฒเฐตเฐเฐค HเฐพXเฐฆ เฑ6เฑเฑเฑ เฐเฐจเฑ%เฐต Qเฐพ_เฑ Oเฐพเฐช เฐเฑเฐค เฐฆC เฑเฑเฐก:เฐฐเฑ เฐพ96เฑ. เฐเฐฆIเฑM Iเฐพเฐฐเฐฃ4เฑเฑเฐจเฑ?"
Divya Jyothi
Page 34 โฌะ?ัโะฅ ัโะฅัโะัโโi Qัโะัโะฅ7ัโะถ, "ัโะผัโะฟIัโะ ัโะพัโะดัโะ9 Iัโะัโะัโะฅัโะบ ัโะัโโัโะฑัโะ Hัโโัโะธัโโกัโโ ัโะพQัโโf ัโโขัโะดัโะ?ัโะงัโโd. ัโะขัโะผโฌะง ัโโก g9ัโะฟัโะ Oัโโัโะบัโโกัโะธัโะ% HัโโัโะฑัโะัโโกFัโะถัโโC ัโะัโโg9 ัโะัโโ ัโะถRัโโัโะ, ัโะ4ัโะัโโัโะฑัโะ ัโะขัโะผโฌะง ัโโก g9ัโะฟัโะธัโะ% Oัโโัโะบ ัโะฅัโะัโะด HัโโัโะฑัโะัโโกFัโะถIัโะM Oัโะ?ัโะฅ ัโะัโะฅ0ัโโัโะัโะด9Kัโะ.
Iัโะัโะัโะฅัโะบ ัโะพัโะดัโะ9 ัโะผัโะฟIัโะัโะฟัโะธัโะ% ัโะฟัโะS?TัโะถC ัโะขัโะผโฌะง ัโโก g9ัโะฟัโะ Oัโโัโะบ ัโะฅัโะัโะด ัโโกัโะธัโะ% HัโโัโะฑัโะัโโกFัโะถIัโะM ัโะผัโะถh6ัโโัโะงัโะัโโกF ัโโ . ัโะ(ัโะ ัโะขัโะัโะถัโะ ัโโกัโโัโะ9ัโโกัโะธัโะ% ัโะผัโะฟัโโัโะัโโกFKัโโัโะถ ัโะ, IัโะัโะัโะฅัโะบัโโกF ัโะ ัโโกัโโัโะ9 Tัโะง ัโโัโะัโโก ัโะบ'^ัโโัโะพ. ัโะขัโะผโฌะง Iัโะัโะัโะฅ0ัโโโฌะฆ ัโโก g9 ัโะัโะธัโะ Hัโโัโะฑัโโัโะ ัโะด3ัโโ'ัโโัโะ ัโโ96ัโะ". โฌะ?ัโะฅ ัโะฅัโะัโโiัโะธัโะ Iัโะัโะัโะฅัโะบ ัโะพัโะดัโะ9 ัโะ(ัโะัโะฟัโะธัโะ% IัโะัโะฆโฌะัโะฑัโะัโโกFัโะถัโะ ัโะIัโะ ัโะัโโกัโโข ัโะัโะัโะถัโะ Qัโะัโะฅัโโd ัโโ96ัโะ. Iัโะัโะัโะฅัโะบ ัโะพัโะดัโะ9 ัโะ(ัโะWัโะฑ6ัโะ (ัโะัโะฅ'ัโโัโะัโโกFัโะถัโะ ัโะถัโะ ัโโ ัโะ, ัโะัโโฃัโะ,
Every man is a jivan-mukta [free within, while living as a person in the world]; but he has only to know it.
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,ัโโข Hัโโ ัโะัโะฟ ัโโัโะัโะบ4ัโะัโะฅ ัโะัโะธัโะัโะถ, ัโะัโโกัโโd ัโะผัโะฟIัโะ ัโะัโะัโะผ ัโะัโะัโะฅัโะัโโข ัโะัโะถ ัโะXัโะฅ ,ัโโข ัโโกัโะธัโะ% ัโะฟัโะS?ัโโัโะ ัโโ9b ัโะ. ,ัโโข Hัโโ ัโะัโะฟC ัโะ ัโะฅ ัโะ (ัโโัโะทัโะฅัโะธ ัโะงัโะ'3ัโโKัโโัโะง ,ัโโข Hัโโ ัโะัโะฟัโะ ัโโัโะถัโะnัโโัโะัโะงัโโ ัโโัโะัโะบัโะถC ัโะถัโโข1ัโะธ ัโะฅัโะฑัโะ ัโโ9b ัโะ - ัโโัโะถัโะnัโโัโะัโะงัโโ ัโะถัโโข1ัโะธ. ัโโัโะถัโะnัโโัโะัโะงัโโ ัโะฅัโะOัโะ3ัโโKัโโัโะง ,ัโโัโะฟ!ัโโัโะธ ัโะัโะดA!ัโโัโะธ4ัโโ: ัโะบ'ัโโกัโะด16ัโะ Qัโะัโะัโะัโะถัโะัโะด9Kัโะ, IัโะัโะัโะฅัโะบัโโกF ัโโัโะัโะด ัโะ ัโะบYัโะัโะฟัโะัโะด9Kัโะ.
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Divya Jyothi
Page 35
Soundarya Lahari - Verse 5 เคนMเคฐเค เคตเคพเคฎเคพเคฐNเคฏ เฅเคฃเคค-เคเคจ-เคธเฅเคญเคพOเคฏ-เคเคจเคจเฅเค เคชเฅเคฐเคพ เคจเคพเคฐ เคญเฅ เคตเคพ เคชเฅเคฐMเคฐเคชเฅเคฎ เคช Kเฅเคญ เคฎเคจเคฏเคค เฅ เฅค เคเคฎเคฐเฅเฎ เคช เคตเคพเค เคจ เคตเคพ เคฐเคฟเคคเคจเคฏเคจ-เคฒเฅQเฅเคจ เคตเคชเฅเคทเคพ เคฎเฅเคจเฅเคจเคพเคฎ(เคฏ เคคเค เฅเคญเคตเคฟเคค >เคน เคฎเฅเคนเคพเคฏ เคฎเคนเคคเคพเคฎ เฅ เฅฅ 5 เฅฅ
The world and Atma [Self] are only apparent contradictions. Whatever you assume yourself to be, so you will see outside you.
You who grant all the good things, To those who bow at your feet, Was worshipped by the Lord Vishnu, Who took the pretty lovable feminine form, And could move the mind of he who burnt the cities, And make him fall in love with him. And the God of love , Manmatha, Took the form which is like nectar, Drunk by the eyes by Rathi his wife, After venerating you, Was able to create passion , Even in the mind of Sages the great.
The Universal Mother as the source of fascinating attraction. This shloka shows undifferentiated principle of Shiva and Vishnu. The incarnation of Vishnu as Mohini refers to the charming damsel. Kamadeva, in the sublte form who is visible only to his wife Rati, represents the desire of the human being. Desire is in a subtle form which is again nothing but the hidden concept of the mind. As Gurudeva says, this shloka is a beautiful illustration of the Supreme Consciousness called Vishnu who pervades the entire inner universe. Manmatha โ means a very strong person. Manmatha represents our strong desire for materialistic joy. Lord Shiva comes in our life as the destroyer of Tripura. Tripura means the three states of our mind. The three states are waking (Jagrath), dreaming (Svapna) and deep sleep (Sushupti) states. Vishnu represents the elevated state of mind โ mind engrossed in meditation and prayer. Vishnu as Mohini represents the beauty of the spiritual awakening in the human mind. During the process of spiritual Sadhana, Shiva penetrates the two states occupying the earth (jagrath), heavenly (Svapna) planes. This represents the spiritual realization called Savikalpa Samadhi in waking state. In Savikalpa Samadhi, in waking state entire Universe is experienced as one being. This state is called Vishwa rupa โ Universal form which Arjuna experienced in battle field and mother Yashodha experienced in the presence of child Shri Krishna. Savikalpa Samadhi or differentiated Superconscious absorption is a state in which individuality remains in the form of ego. But ego experiences the grandeur of the Divine in the form of all pervading consciousness. Manmatha surrendering to the Universal Mother represents the ultimate surrender โ surrender of the ego represented by offering all the materialistic enjoyment "i" ness to the Universal Mother. The state of consciousness here is called Nirvikalpa Samadhi โ undifferentiated Superconscious absorption. Manmatha in the subtle form represents the hidden desire or the deep vasanas in the Netherworlds (patala) which is nothing but our deeper inner mind, since the mind has still residual desire in the form of Prarabdha karma, Manmatha will rule the Patala till his residual Prarabdha karma is exhausted.
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When the Sadhaka becomes aware of Pure Consciousness through Selfless service (no doership) the Prarabdha karma is also destroyed and Shiva penetrates the deep sleep (Sushupti) state also and moves towards Vishnu where Shiva and Vishnu become one, pervading the entire Universe. This is the Sahaja Samadhi, the Natural state - Union with God. This Shloka says everything belongs to the Universal Mother. โIshavasyam idam sarvamโ. Offering everything at the feet of the Universal Mother including the ego, the devotee experiences the highest spiritual state known as Sahaja Samadhi.
Wealth without right discrimination may be an obstacle to spiritual progress; but not otherwise.
The Universal Mother attracts human being (Manmatha - materialistic joy) in the form of Mohini (Vishnu), destroys the karmic impressions and vasanas in all the three states in the form of Shiva. When human beings are attracted towards the Universal Mother, the Universal Mother appears in the form of Sadguru who is the source for all the spiritual sadhanas. Sadguru Darshana is the end of the spiritual journey and beginning of the union with the Universal Mother.
Tandava and Lasya The Shiva tandava and Shakti lasya goes on continuously. Shiva and Shakti are one. Shiva is shaktimaan. When shiva becomes jiva and says I am limited, shakti becomes universe and gods When shiva meditates and becomes silent, shakti becomes shanta When shiva says 'I donโt know', shakti becomes his ignorance When shiva says 'I want to know', shakti becomes knowledge When shiva is knowing, shakti becomes jnana shakti, the power of knowledge, When shiva wants to change something, shakti becomes ichcha shakti (power of will) When shiva wants to act, shakti becomes kriya shakti (power of action) When shiva says 'I know', shakti becomes his knowledge and wisdom When shiva is jiva and says 'There is energy and I want to know energy', shakti becomes kundalini When shiva says 'What I know is sufficient', shakti becomes contentment When shiva says 'I am brahman', shakti becomes brahman When shiva says 'I am blissful', shakti becomes ananda When shiva is ignorant of his self, shakti becomes mother When shiva is shiva, shakti becomes omniscience When shiva says 'I am unhappy', shakti becomes depression When shiva says 'I am afraid', shakti becomes fear As Shiva , so is shakti. There is no end to this dance. They are inseparable. they are one and same. Shiva wants to know shakti, there is no end to it. - Atmajyothi Prasad
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Ganesha Transcript of talk given by Sadguru Prabhuji on Shri Ganesha http://www.youtube.com/watch?v=QlEHE_k2Urw โMy Pranams to all divine light of the Selfโ Today we will contemplate on, Shri Ganeshji, the sculpture, the symbol, the mythology associated with Shri Ganeshji. Sometime back one of the friends came from Abroad. It was first visit to India for him. He visited many places here. He was fascinated by some of the cultural heritage of India. One thing which perplexed him is worship of various forms of God. He said God is form less, how can you worship the form? That to form of different Animals forms of different beings. How can you worship God in those forms? Even if you worship in the form of being, how can it is possible? I can understand perplexity the confusion he has.
Going beyond the existence and the non-existence of
I reminded him of the powerful quotations of one of the great American authors Joseph Campbell, who spoke of power of myth. I remember his words even today, โMythology is not a lie. Mythology is poetryโ. It is metaphorical, it has been well said that Mythology is penultimate truth, because ultimate truth cannot be put in words. It is beyond words and images. Probably this summarizes beautifully the mythological tradition of India. Ganeshji is one of the divine beings who are adored and who is worshiped based on mythology called Purana. The Purana is Sanskrit word which mean actually: Pura means old - ancient. Purana means even though it is ancient, is new. A very beautiful way of telling the truth. What is old and ancient and if it is relevant today, that is Purana.
anatma [objects], one reaches the Absolute.
Obviously ancient people were travelling thru different modes of transportation probably bullock carts. They had different food habits, they had different working habits. Many of them are not relevant today. But what is relevant today is discovery of the truth. The truth is Eternal in nature ancient. Truth does not depend on time and space and culture. So Puranas means the truth discovered by ancients passed on to generations, in the form of symbols, sculpture, rituals so that younger generations may benefits from that truth. Shri Ganeshji is one such mythological characters, mythological divine beings in Indian culture. The Images of Shri Ganeshji is probably is most popular image which we seen in any god in India culture. Somebody told me if you search for Indian God, the maximum number of hits you get can get is Sri Ganeshji. Ganeshji is most popular god in Indian culture. To understand Ganeshji we need to understand Indian culture, the aspiration of Indian, the evolution of Indian mind over a period time. We have to understand Spiritual belief system, the philosophy of Indian people to understand Ganeshji. If you donโt understand these, Ganeshji appears like strange being with the head of elephant, a body of human being, riding a strange vehicle called
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Karmasannyasa [renunciation] is the perfection of the supposed passive principle in man; and karma-yoga (the usual path of the householder) is the perfection of the active principle in man. But realization is beyond both passivity and activity.
mouse, let us contemplate on Shri Ganeshji today. Before we do that, we have to understand what we see as Shri Ganeshji in the form of Sculpture and Art today is symbolic representation of truth. As Josephs Campbell says โIt is penultimate truth because ultimate truth cannot be put into wordsโ. Symbol of Ganeshji is there for meditation, contemplation and realization of the truth behind the Symbol. Symbols have a gripping power on Human minds. There are ancient symbols, there are modern symbols. These symbols capture human imagination, they capture aspirations of people. They help people grow. They motivate people, they energies people. We see many symbols. There are symbols of beauty, the Beauty queen, Miss Universe of world, Symbols of power, Mr. Universe. There are symbols of excellences force. Here are symbols of Gadgets. Some gadgets have such a popular fan that even before gadgets out in market, mobile phone or Palm top, laptop the product is sold out. These are Symbols of high technology. Similarly, there are symbols of national pride, there is flag, if you see a flag, and it is just piece of cloth with multiple colors. But people associate a great value, the pride of the nation, what they wish to stand for the piece of cloth. If people disrespect the cloth people get offended. But you realize many of the symbols are temporary in nature. The symbols will fade away into human memory. The Symbol of beauty will be replaced with new symbol of beauty, symbol of technology replaced by new symbol of technology. Everything disappears in human conscious with passage e of time. But Sri Ganeshji Symbol, symbol of Sri Ganeshji is there in India I do not know how many years, 5000 yrs โ 10000 yrs. Since time immemorial, the symbol Fascinates people, motivates people, energize people. There must be something special about Symbol of Sri Ganeshji. Something holds fascination of civilization, most ancient civilization of the world called India; there must be something special in that Symbol. We must understand the deeper meaning of the symbol to realize truth communicated, truth hidden in that particular symbol. Let us contemplate on the power of the symbol of Sri Ganeshji, power of sculpture, power of message conveyed by sculpture of Shri Ganeshji. Sacred Symbol of Shri Ganeshji http://www.youtube.com/watch?v=ex25swJRPps When it comes to understanding the symbol, sculpture, people from different backgrounds, from different cultures have a difficulty. They need to understand the minds of people who created those symbols. This is true for where it is art or literature or music. Some languages are written from left to right and some languages are from right to left. A person who does not know that if you can write right to left, if you start looking at text written by a person from other culture gets confused as to โhow can they write like this?โ Similarly body gestures, different gestures means different things in people culture. I had gone to one of the far eastern country. The language was different. They could not English. I could not understand their language. Host was serving me food. He asked if I need more food. I turned my head โ nodded for no. He kept pouring more food. In his culture in his country, nodding of head means more food. In my country it means no. Hence communication gap which happens between culture where it is literature, language, art or music. If you do not understand the context, the symbol of Ganeshji can be interpreted by different brains depending on culture they come from. But you need to understand the minds of the
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people who created those symbols.
Knowledge that dawns on the subsidence of the ego can never cease to be.
The great discoveries in science and technology made today, that too some of the discoveries in Vedic times. Algebra was one of the subjects which were discovered during Vedic times. It was long back. Some of those formed foundation of modern since today. The mathematics, astrology, the health science called Ayurveda. Some of the discoveries go back to the Vedic period. There are pioneers during that time. These pioneers discovered fundamental aspects of life, science and spirituality. Those were called Rishis. The Rishis were enlightened beings and enlightened masters. For the sake of common understanding I will call them as spiritual scientists. They had very scientific approach for the discovery being science objective in nature or being inner science subjective in nature. They had profound discoveries with respect to human consciousness. And those discoveries were put in the form of symbols for humankind to appreciate. I typically give examples of scientist, there are lot of discoveries happened in past 100 years, very fundamental discoveries of nature, one of the very popular, most fundamental discoveries in science by Einstein. The mass can be converted to energy and energy can be converted to mass. The fundamental truth Einstein discovery put into equation called e=mc2. The e=mc2 is simple mathematical formula. But many people derive benefit out of that equation. Nuclear plants are built. Nuclear bombs are created. Countries are threatened with Nuclear weapons. Nuclear weapons become negotiating means for defending the countries. Nuclear energy, Nuclear medicine came from the simple equation e=mc2. That is the power of communication in that simple equation e=mc2. Scientific when they discovery the truth, communicate the truth to the masses in the form of formula. Formulas can be taken, digested, understood, and applied for various aspects of life. That is why scientists created their discovery into formulas. The Rishis of the ancient times are spiritual scientists. They are fascinated by nature. They are fascinated by human consciousness. And they came across very fundamental truths of life, very very fundamental in nature, fundamental aspects of realities. And they have to communicate the realities to next future generations. How can they communicate that? They used forms to communicate that reality to future generations. Scientists used formula to communicate the truth. The spiritual scientist used forms to communicate the truth. The intent of both is same. May the discovery of the truth benefit the mankind, May the people of this generation of future generation benefit from this truth, May those truth be applied in their life or betterment of their own life or betterment of human kind. This was intended with which our Rishis created forms of Devine beings. And Shri Ganeshji is one such form which communicates people truth. And you can understand the foresight and wisdom of the spiritual scientists who are there 5000- 10000 years back who are able to capture various aspects and deeper dimensions of truth in the form of Shri Ganeshji. And you have to see the difficulties which Indian civilization gone thru few thousand years back during Vedic times Indiaรข€™s past glory, where discovery of science, technology, medicine, Indians had achieved their peak. India was very prosperous country and prosperity of India attracted lot of foreign invaders. Many of them ransacked India past thousand years. Many of them deliberately attached education system in India. Some of the invaders destroyed Nalanda and Taksashila where students form different countries come to study. Whole education system was attacked and destroyed. But great culture symbols which carried eternal truth behind them could not be destroyed and not erased form human conscience. They passed form generation to gener-
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Realization is not a case of understanding at all, but of being one with the Truth.
ations to generations in the form of stories and in the form of symbols, so that the wisdoms of spiritual of masters preserved and passed on to next generations in spite of political instability, disturbance happening throughout the country like India. One such great symbol is Shri Ganeshji. We have to understand the power and symbol. But there is difficulty in understanding. The symbols are created by enlightened mind. The enlightened mind, the widest minds of universe, the greatest minds of universe. The Rishi, the spiritual scientist. Communicating truth form enlighten mind to unenlightened mind is a challenge itself. Because the ultimate truth as Joseph Campbell says cannot be put into words. Penultimate truth can be put into word and symbols. The challenge is similar to explaining color of whiteness to blind person. There is a blind that came to a person with eye sight. He said I hear lot of people speak about the colors are white. Can you please explain to me what is white? The man with eye sight tries to explain. White means a Color. The blind person says I do not know what color. Then the person with eye sight says รข€œyou do know colorรข€? he takes him a white wall and says touch this wall. So the color of the wall is white. So Blind person understood that white it is like hard. Then the person with eye sight understood that the blind person did not understand, he try to explain other way. He explains white means soft, white means color of milk. He made blind man to take one glass of milk. Touch the milk and drink the milk. Now have you understood color of white? Blind person says it is very tasty. It is very difficult to communicate what is white to a person who has never seen by his eyes. So this person, person with eye sight explain by other means. White means like color of the swan. Again the blind person miss-understands the color of Swan. Symbol can mislead unless you understand the intent, the context of the symbol. The enlightenment minds to unenlightened mind can be misleading. So that is why many of the deeper spiritual truths, the symbols and rituals are passed on from master to disciple over a period of time. While symbols conveys message, the messages has to be communicated from enlightened to unenlightened mind thru direct fashion. This was systems of master disciple relationship. Take out the context of the symbol. Take out the master disciple relationship, and then the symbols become meaningless. It appears something out of the world. So there is possibility that the deeper meaning of the symbols, deeper meaning of the message of the symbols is misunderstood if do not understand context of communication. If you do not understand culture of this region, if you do not understand the intent behind the communication, then people ask why we are worshiping symbol of animal. For that you have to understand what that symbol signifies then will understand the greatness of the people who thought of conceptualizing the symbol. Who passed on the symbol time to time, generation to generation, over millennia. Form to Formless http://www.youtube.com/watch?v=UI13cTgPHHU You have to understand the philosophy and aspirations of civilization to understand the symbol of Shri Ganeshji. Each country, each region has aspiration. The aspiration of the regions and country
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God remaining as God, creation as ordinarily conceived is impossible.
symbolized thru symbols. Statue of Liberty symbolizes the great desire for freedom. Similarly one of the greatest desires of India is to become totally free. Total freedom is the aspiration of Indian civilization. What is the total freedom? This total freedom called Mukthi, Enlightenment, Liberation and Nirvana โ various names and all means same thing: complete Freedom. What is this all freedom is all about? Is it freedom about money? Is it freedom about position or wealth? It is none of these. Freedom of the human spirit, consciousness is the deepest desire and urge of the civilization. So the greatest motivator for the civilization is total freedom, freedom of consciousness. Means manifesting creation has two aspects: matter and the consciousness. Consciousness and energy which manifest as matter. We recognize ourselves as product of two: consciousness and matter. This is individual the soul who is having body mind complex which is made up of matter. But soul itself is consciousness. The thinking, thought process has been the soul that has got trapped in matter. The soul has identified with matter. The consciousness identified with the matter. Because of the identification, nature of matter reflected in consciousness. The consciousness of soul illuminates matter and gives its life. That is how we feel alive. But once soul leaves body, body will be dead. Matter has no life of its own. The matter is enlightened by consciousness. The great aspiration of the civilization is to free the consciousness from clutches of matter. Free the consciousness from identification with matter. And this aspiration gets reflected in the mythology, in the stories, in the poetry, in drama, in valorous ways. We need to understand the deepest aspiration, longing of the people to understand, appreciate art and sculpture. The aspiration of the civilization has been to free consciousness from clutches of matter. Another great discovery of civilization has been the greatest truth which is put in simple words: โYou are thatโ. You are that principle is the great discovery of the civilization. In Sanskrit is called Tat Vam Asi - That you are. The supreme reality, the universal consciousness which is sustaining manifesting this universe, dissolving this universe is the pure consciousness. In reality, you individual soul is not different from this supreme reality. You are the supreme reality. To realize the union is to gain total freedom from clutches of matter. This is called Moksha or liberation or enlightenment. The entire thought process of Indian culture and civilization has been toward Moksha or the liberation. This is reflected in the sculpture of Shri Ganeshji. The ultimate liberation happens when you discover this principle in you, the supreme consciousness in you. It is called Brahman. When you identify yourself with supreme consciousness instead of matter, then you become free. This chain is common in other cultures also. Often they said, a person who is identified with flesh is son of man. The person identified himself with pure consciousness inside is called son of god. So there is always son of man versus son of god theme which runs. This is told in form of story in mythology about birth of Shri Ganeshji. Ganeshji is son of Shiva and Parvathi. Shiva is consciousness and Parvathi represents matter and energy. Shiva means auspiciousness, Parvathi means daughter of Parvatha raja, Daughter of mountain. One who has energy behind mountain or matter. This is in tune with modern day theories where matter is nothing but energy. So ancient people also knew this is Shiva and Shakthi, the consciousness and energy which appears as matter. The story goes like this. Parvathi want to go for bath and she want to have guard for the bath room. She created boy out of mud and instructs him not to allow anyone inside. The boy guards the place where mother taking bath. At that time many of the servants of the Siva, the father come to the place. The boy does
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When Shiva is visualized as the ultimate Truth, the world is reduced to a mere appearance โ making Shivaโs title of destroyership literally significant.
not allow then to go inside. Finally the Shivji, father comes there. The boy does not allow even father to go into the bath room. In his anger Shiva cuts off head of Ganeshji. The mother, Parvathi gets angry. To pacify her Shiva gets head of an Elephant and puts on neck of boy and calls him Ganesha. So this is the story. Now this story is actually not happened one time. It is eternally happening in universe. All our life forms, be it plant, animal, human being have come alive because of union of matter with energy. So matter is in the form of energy and consciousness. Siva and Shakthi. The Union of Shiva and Shakthi gives life to a being. This being represents son of man. Somebody identified with flesh. He cannot recognize father who is consciousness. And the father cuts of neck of boy and new neck symbolizes wisdom. In ancient days if somebody undergoes total transformation and whoโs thought process get changed, in form of stories told that his neck is cut and new head is placed. The new head of this boy is the elephant head. Why it is elephant head will analyze later. But the boy is given new thought process. Now he is able to recognize father, Shiva, the consciousness. He became son of father or son of god. So the theme of son of man or son of god is in the form of this story. The story is not about one boy; the story is about all living beings. All living being identified themselves with flesh and they become son of man. When identified with consciousness will become son of god. This theme is represented thru story of Ganeshji. When we deepen significance of Ganeshji symbol, the sculpture of Ganesha, we can understand the wisdom of creators of the symbol, the wisdom of spiritual masters, Rishis. So why did they create the sculpture of Ganeshji? For that you have to understand little bit of philosophy. The individual soul is no different from universal consciousness. And that universal consciousness is called Brahma. Not the creator, the supreme reality Brahman. Individual has to realize the consciousness to become free. So Ganeshji symbolizes the fee being, enlightened being. Ganeshji is the aspiration of enlightenment reflected in the form of sculpture. Any being that identified with matter, Prakruthi has hoped to become free from the matter and gain oneness with universal consciousness. That is represented thru symbol and sculpture Shri Ganeshji. So the question may come since consciousness is formless why are you showing form? Why there is form? For this you have to understand another concept, the whole manifested universe is an appearance in the consciousness. Sometime I wonder how those ancient people could understand some of the truth which is being spoken today in quantum physics circus. Most modern discovery, quantum physicists almost appears has been truth spoken by our spiritual masters. The matter is nothing but appearance of consciousness. So whatever you see and experience as forms is an aspects of formless. It is something similar to gold ornaments and gold. There is necklace, ring and chain. All are made of gold, all are different forms of gold, but in essence everything is gold. Similarly the whole universe which consists of forms is nothing but an appearance in the form of consciousness. The spiritual masters again and again point us towards formless behind the thought. The form is communication medium and points towards the formless. You can point a figure to the moon. You have to look in the direction of the moon to find the moon. Similarly Ganeshji form represents the formless divinity behind the form in a beautiful way. Let us analyze how in next session. Before that let me clarify the relationship between the formless and form. Assume a piece of paper (plain sheet) that now becomes a rocket (folded into Rocket), we have forgotten this piece of paper become rocket. The
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All names denote the right Absolute.
paper represents the formless and rocket represents the form. Only name and form has changed. But essential reality is same. The consciousness is essential reality of the universe. Donโt become confused by the form or name associated with that. Go beyond name and form to realize supreme consciousness which is your own nature. This is the message of Shri Ganeshji. This is the philosophical truth conveyed the philosophy of no duality. Enlightened Wisdom http://www.youtube.com/watch?v=PbpACCkw6fI I am amazed by the wisdom of spiritual master, Rishis who communicated truth in the form of symbol of Ganesha. How much information they have packed in one beautiful from of Shri Ganesha! Let us contemplate on the symbol of Shri Ganesha. First and foremost thing strikes us is elephant head and human body. What does it mean? Why elephant head? Have you heard sound made by elephant? Sound made by elephant is similar to cosmic sound โ Omkara. Om... That representation is the sound made by elephant, the trumpet. Ganeshji represent the pranavaswarupa or the cosmic sound. The concept of this cosmic sound is there in many cultures. Om is the primordial sound, the cosmic sound. In the beginning when there is one word Om, this word is the primordial sound from there everything else in universe has manifested. It is the fundamental sound and everything else is derivation from this cosmic sound. That is why Ganeshji has head of elephant whose sound which makes sound Omkara. This cosmic sound Om has taken different names in different culture, Om, Amen, Amin, all of these represent sacred words. So Ganeshji represent primo dials sound, the sacred sound from which world manifested. So scientists when they go deeper into matter, they say matter is made up atoms, molecules, sub atomic particles and packets of energy. Energy is vibration. This primo dial vibration represents Ganesha, the sound Omkara. The head of Ganesha represent enlightened wisdom. If you see head of Ganesha, has all aspects of senses magnified in certain way. The ears have become big, the eyes are become sharp, the nose has become long, the skin as become thick. If applied to sensations: Touch, smell, taste, form so these are magnified in the face of Ganesha. What does magnification of sense organs means? It represents heightened awareness of all sense organs. This heightened awareness represented thru elephants face. A heightened awareness, an evolved being, enlightened could have heightened awareness. It is said that mind have different layers, conscious mind, sub conscious mind, unconscious mind and super conscious mind. Our conscious mind is 5% or 8% of our total mind. 95% is unconscious or sub conscious mind. When you develop higher awareness, the hidden layers of mind become transparent to you. This is associated with heightened sense of awareness. That is why Shri Ganeshji represents heightened sense of awareness. That is the meaning of Ganesha. Ganesha means โ Gana means group, sense organs or groups. Esha means master of the group is called Ganesha, one who is the master of senses. Everybody is slave of senses. We hanker for sense objects. This hankering is coming from deep routed ignorance of our separation form the existence called Avidya in Sanskrit. We feel separated from existence. When there is separation, there is fear and there is desire. The fear and desire make us go outward in world and acquire objects of senses. We become slave of sense organs. A person is slave of sense organs is represents unenlightened person, unenlightened wisdom. Ganeshji represents enlightened wisdom. Who is Ganesha? Ganesha means master of sense organs. That is why all sense organs in Ganeshjiโs body are magnified. Ganesha is pranav-
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Science wants to establish oneness outside in objects perceived. But Vedanta wants to establish oneness inside, outside and everywhere.
aswarupa. He is of the of nature primo dial sound, Omkara which is sacred sound, fundamental sound of universe. Ganeshji is symbol of enlightenment. The story of Ganesha inspires humanity to raise above flesh to become free from object of sense, to become master of senses. To attain highly enlightened wisdom represented by heightened sense of awareness. The light, Ganesha is Ajam โ unborn, Nirvikalpam โ nirakaram is formless. So what we have seen form of Ganesha is getting us, calling us by enlightened wisdom. A union of Shiva and Shakthi, conscious of matter, conscious of energy, the manifest and unmanifested, to go above all duality and to become free of bondage of matter. The Ganesha represent the liberation itself, moksha. Ganeshji rides a mouse. On lighter side we say, we use computer mouse. Ganesha discovered mouse long back. Mouse represents the mind in ignorance. The mind ignorance, the mouse, the mind is powerful in darkness. During light the mouse does not do appearance. The mouse digs in to the ground and hides in the pits. Bounce itself back in darkness. Ganeshji rides all the ignorance. He is enlightened master of wisdom. Ganeshji symbolizes Ajam, Nirvikalpam, Nirvidharam something which is unborn, formless divinity. No human mind can consume that formless divinity. The Human mind cannot go there, no images can go there. But we can understand and appreciate followers of consciousness by which everything has come. What everything has come is manifestation of creative power of true consciousness. Formless cannot be understood. Form can be appreciated to realize the formless. That is what is Ganeshji is. He is bridge between formless and the form. The bridge between formless and form is enlightened wisdom. That is why Ganeshji is symbol of universal intelligence, Buddhi, supreme intelligence is Ganeshji. Ganeshji represents the primo dial sound Omkara. Omkara is a methodology, technique to take us from form to formless. If you take up meditation, when you hear to this primo dial sound, you can understand you are very close to supreme reality. So pranava or primo dial sound Omkara is represented thru the sound which elephant makes. So that is why Ganesha has trunk of elephant. The sense organs are magnified which represent full awareness and heightened awareness which is symbol of enlightened being. Also Ganesh has big belly. Big belly represent bliss. The enlightenment gives the bliss and liberation. Ganeshji is symbol of wisdom, enlightenment and methodology to reach enlightenment thru Omkara. Ganeshaโs color is red. This is also another understanding of Rishis, spiritual masters. The colors of nature are Violet, Indigo, Blue, Green, Yellow, Orange and Red. The Red is lowest in color spectrum; lowest frequency spectrum is closet to color of earth. In visible range of colors is ultraviolet to infrared. Red is the lowest frequency eyes can see. They are communicating to us Ganeshji is very closest to you. Consciousness of Ganeshji is close to you. You can make your life meaningful, fruitful by understanding wisdom of Ganesha. Acquiring enlightened wisdom thru the primordial sound Omkara, thru the meditation technique using Omkara and get liberated. Get free from flesh, from son of man to rise to son of God. This is the goal of Shri Ganeshji.
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Yogasana Please ensure the Asanas are practiced only under the supervision of a qualified Yogacharya. You can contact Atmajyothi Prasad for more details.
STEP โ 1 : Introduction of Asana โข Name: Parivrita trikonasana โข Meaning: Twisted triangle posture. โข Justification: In final posture body looks like a twisted triangle โข Type: Standing โข Category: Culturative โข Stithi: Tadasana โข Vishranti: Shithila tadasana โข Counts: 4 โข Complimentary: Self STEP โ 2 : Demonstration โข Silent Demonstration: Final posture as shown in figure โข Demonstration with counts, explanation and breathing: โข Come to Stithi (Tadasana) โข Ekam: Inhale and spread the feet a meter apart, and raise both hands slowly to horizontal โข position โข Dve: Exhale and bend and put right palm on the ground outside of left foot. Left arm is โข straight up in vertical position. Turn face up to look at the stretched left arm fingers โข Hold the posture for 1 minute with normal breathing โข Trini: Inhale and come back to vertical position. โข Chatvari: Exhale and release the hands. โข Come to sithila tadasana.
STEP โ 3 : Benefits and Limitations Specific Benefits: โข Gives rotational movement to spine โข Improves functioning of kidneys โข Strengthens thigh muscles โข Cures constipation Specific Limitations: โข People with spinal problems should avoid posture โข Those who have heart ailments should avoid this asana โข Those with severe hypertension should avoid this asana
Divya Jyothi
STEP โ 4 : SUBTLE points โข Donโt bend the knees โข Try to put the hand outside to the feet โข Perform the asana on the other side as complementary .
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Participate There are various forums for you to participate and contribute. Readers Reviews: If you have valuable feedback for Divya Jyothi please share them with us. You can email them to xsubbu@gmail.com and gayatri.kadiyala@gmail.com Spiritual Insights: You can contribute short articles on your spiritual experience, your love for Sadguru (prose/poems), poetry, etc. Articles: These can include articles on various spiritual topics like Upanishads, Vedanta, Yoga, Trivia, Quiz, Puzzles, Yajna Activities, or your own original ones. Please encourage children to contribute. For contributing in Kannada, please visit google.co.in/transliterate to transliterate your article from English to Kannada font. Copy paste the Kannada font in the body of Gmail and mail the same. Next month Oct
Page 3: Pictures and short reports of Satsang activities
2013 we are celebrating Navaratri. Please send your contributions based on the same
Spiritual Masters: Articles of teachings on various spiritual masters. All contributions can be mailed to xsubbu@gmail.com and gayatri.kadiyala@gmail.com Transcribe: Well be studying the 10 important Upanishads over the next year. Prabhujiโs teachings will be translated to various languages. Atmajyothis have volunteered. If interested, please get in touch with Prabhuji Weekly satsangs: At Prabhuji s place over the weekends and at NR Colony (open to all) on Thursdays. Satsangs for festivals are organized at a convenient date/time. Come Online: โข Atmajyothi Satsang is online at www.atmajyothi-satsang.org. โข Atmajyothi Satsang is also on Facebook and Prabhuji can be reached at atmajyothi.satsang@gmail.com โข Listen to Prabhuji's live and recorded talks on YouTube at http://www.youtube.com/user/atmajyothisatsang โข Atmajyothi Vishwa Gurukulams classes on Gita and Upanishads for children are broadcast on www.ustream.tv/channel/atmajyothiLADS
Divya Jyothi