Divya jyothi Sep 2014

Prabhuji Speaks

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Sanatana Dharma

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Panchadasi

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Soundarya Lahari

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Sri Lalitha Sahasranama

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Patanjali Yoga Sutra

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LADS - Chapter 8

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The monthly ezine from the Light of the Self Foundation

Divya Jyothi

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Prabhuji Speaks Nigoodam - Hidden Deep inside You have to make your body as one wooden piece and Omkara as the other wooden piece, rub them together and create the fire. Dhyana, you have to meditate, and then you will realize nigoodam, hidden deep in you the subtlest of the subtlest principle of Supreme Reality. So here speaking of Dhyana, the meditation, what is Meditation? Our mind is constantly looking for objects and seeking satisfaction through objects. The mind has an identity called subject.

When I speak to you, ‘I’ speak, that ‘I’ comes from an identity, I cannot speak without that identity. Now I am speak‐ ing from an identity called a teacher or a Guru. I may speak from an identity called Father or Mother. Whenever we speak there is an identity and this identity is called ‘I’. ‘Nanu’. So when we say ‘dehamaranim krutva’, the body has to be made as a wooden piece, but here, it is not the physical body, it is what you consider as your identity and that should be the lower piece of the two wooden pieces. So what is your identity when you talk or you meditate? That ‘I’ should be rubbed with Omkara. You have to chant and contemplate on Omkara. So, you have to contemplate on Omkara and there are different ways of contemplation, first you say ‘Om’, then the mind becomes silent. When the mind becomes silent, there is no ‘you’ and the others. No separation between you and the others. But suddenly identi‐ ty appears again, ‘Oh I am chanting the Omkara’, that identity ‘I’ appears. So, again you chant Omkara, again that mind becomes silent and that ‘I’ disappears. Now you have to see why this ‘I’ is coming. What is this ‘I’ is about and which ‘I’ is coming? That ‘I’ is an identity, ‘Oh I am a spiritual seeker, I am meditating, I am a devotee of that God’ will come. So drop that identity. Then identity comes, “I am meditating’, who is that ‘I am’? Is the body meditating? Body cannot meditate. Body is a vehicle. Is the mind meditating? Mind is an instrument. Who is this ‘I’? So mind has thou‐ sands of thoughts. By chanting Om you are reducing the thoughts to one thought and that one thought will arise with the identity of the Self identity. Focus on one thought, make your mind silent and look at your own Self identity. All false identities should drop and then what remains is your own true Self identity which is nothing but Sakshi, the wit‐ ness, the pure awareness. This is the process of meditation. ~ Prabhuji

Divya Jyothi

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Sanatana Dharma Satyam Bruyat Priyam Bruyat Na Bruyat Satyam apri‐ yam. Priyam cha nanritam bruyat esha dharmo san‐ atanaha. This is a beautiful teaching of Sanatana Dhar‐ ma ‐ timeless eternal religion. Let us understand the teaching. There are two realities ‐ Absolute reality and relative reality. The Self ‐ Atma alone is absolute reali‐ ty and is called Satyam. The world of senses relative (temporary) reality and is called Ritam. The word Rutu meaning Season in Sanskrit and Rhythm ‐ periodicity has come from Sanskrit word Ritam. There is another word called Priyam in this sloka. There are two ways of living shreyas and preyas as per Upanishads. Preyas means immediate good while shreyas means ultimate good. The sloka says we should speak always Satyam (absolute reality). We should always speak Priyam. We should not speak Anritam (false hood) even if it is for immediate good. So, this small sloka teaches how to live in truth.

Let us understand the deeper meaning of the above sloka. Based on above sloka the questions that arise are as follows: What is truth (Satyam) and what is fact (Ritam)?

What is the difference between two?

How do you speak truth (Satyam) and how you should not speak falsehood (anritam). How do you speak pri‐ yam (immediate good) and do not speak apriyam (not immediate good)? What is Priya and Apriya?

What is the difference between Shreyas and Preyas?

What is satyam ‐Truth? What is ritam – fact?

The Self – Atma is absolute reality. This is satyam.

Knowledge of Atman is the fire that burns the identifi‐ cation with the body and the attachment with the ma‐ terialistic world. Atma Shimhaavalokana is the abso‐ lute reality. We must try to be our true nature ‐ the subtle form; we should never recognise our self with our gross form. How can we merge with the Absolute who is Infinite! Just become a baby, de‐ sert your ego and be as simple as a baby's heart. Be ready so that the God can flow – can enter you.

It is difficult for you to be HIM. But, for HIM it is very easy to be you. Just give HIM a chance with full of ded‐ ication, and he will flow in full form and you are com‐ pletely filled with God Consciousness and nothing is

there. He will be in each and every part of your body.

He washes out your existence with his Infinite Exist‐ ence... than what is left is Just God Para Brahma... He becomes you and you will become HIM. When you are aware who you are that is Self‐Realization – this is satyam.

What is ritam – fact? Because of the force of Pra‐ rabdha, the world and the body appear to the vision of the Jnani or the Jivanmukta. Just as the potter's wheel continues to revolve because of the force already given by the stick of the potter, even after he has removed the stick, so also the world and body appear for the Jivanmukta on account of the force of Prarabdha, alt‐ hough in reality they are destroyed by the attainment of knowledge of the Self. This is ritam ‐ fact.

What is the difference between the two, satyam ‐ real‐ ity and ritam ‐ fact?

Satyam is the reality, witness Consciousness. The reali‐ ty is within you. It is not in the external world. When you become the witness consciousness, you are there forever. You become limitless this is the infinity. This is small ‘i’ becoming big ‘I’ – God and God is infinite in all the ways. Anything is possible for you. Witnessing is the happening; this is possible when you become totally detached from the body mind and intellect.

Rith is the fact that you work, you use your body mind and intellect. You live with your family, you will be having responsibilities, you will be performing duties, but once you are in sakshi bhava, you are doing ev‐ erthing without moving from witness consciousness.

Being in the state of sakshi bhava means that you re‐ main untouched and unperturbed within, under all circumstances.

Jiva ‐ Body, Mind and intellect are the characteristics of 'I'. When we identify with the body, mind & intel‐ lect, the conditions apply (limitations). This is pres‐ ence of 'I' (ego). This is Jiva. For Ishwara there is nei‐ ther characteristic nor condition, nor association with body, mind & intellect. i.e., the absence of these quali‐ ties or without separateness is Ishwara‐Brahman. The presence of these qualities is 'I' ness, which is the cause of ignorance and the cause of ignorance, is the attach‐ ment. This is the only difference between Individual ‐

Divya Jyothi

Jiva and Universal ‐ Ishwara. Even after Atma Jnana all the conditions & limitations for 'I' will continue to ex‐ ist but with the awareness of "SELF".

How do you speak truth (Satyam) and how you should not speak falsehood (anritam). How do you speak pri‐ yam (immediate good) and do not speak apriyam (not immediate good)? What is Priya and Apriya?

The conversation between Yajnavalkya and Maitreyi show us how to speak the truth. Yajnavalkya Said to Maitreyi, his wife, "O Maitreyi Not indeed for the love of husband is the husband dear; for the love of the Self is the husband dear. And so also the wife, sons, prop‐ erty, friends, worlds and even the Devas themselves are all dear because the one Self abides in all." If you injure another man, you injure yourself. If you help another man, you help yourself’’.

The falsehood is thinking that what I am saying is truth. I love any person, thing because I feel happy.

The ultimate truth is whatever I do is for the sake of my Self. For example, the deepest form of love is the love for my children. But, when you analyse you come to know that the love for our own children is because I am happy from it. So the truth is even the love for our own children is falsehood. Is this the selfish love or love or self. Love for the self is the truth – satyam and love for our own children is anitam – falsehood. Even though this is satyam – it is said satyam apriyam na bruyat.

What is the difference between Shreyas and Preyas?

Shreyas is what is most beneficial for us. Preyas is what we like. I like junk food, doctor says do not eat junk food as it is not good for health. What doctor says is shreyas for me, but what I want is preyas.

To experience the divinity in human birth meeting Bhagavantha, Atmasakshatkara is shreyas which is possible in human life. Shreyas for human beings is self‐realization but most of us struggle in preyas path – Punarapi jananam , punarapi maranam.

Realizing our own nature – ‘Bliss’ is sreyas. Searching or saying I want bliss is preyas. Drinking nectar (amrita) is shreyas drinking alcohol is preyas. Shreyas needs sadana and the result is permanent, preyas is

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shortcut and temporary. Shreyas is the path of light, preyas is the path of darkness.

Divya Jyothi

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Panchadasi - Tatva Viveka Panchadashi – 26 & 27 Tad bhogāya puna bhogya bhogā yatana janmane, pañcīkaroti bhaga vān prayekam viyadā dikam (26) For the experience of the jiva and also for creating the objects of experience and the houses for living for jiva; the Lord grossifies each of the five elements like space etc. – 26.

For the enjoyment of jiva the five great elements are pro‐ duced. The gross body, the gross objects and the house for enjoyment are created and are dealt with for the en‐ joyment to take place. By the will of Lord, all the five great elements undergo a process of grossification (panchikarana).

For example, taking one of the five elements, namely water. The definition of water in Vedanta is ‘’because of which the taste is possible’’. The ‘rasa’ aspect is the tan‐ matra of the water. It cannot be seen. The grossification is that process by which the unseen tanmatras of the five great elements are brought to our cognition as objects of knowledge.

The Lord after creating the gross body and gross objects has a desire to experience. To experience the creation the Lord grossifies the great five elements. Grossification means the process of panchikarana or quintuplicating of the great elements. This is the tamoguna of the elements.

The tamoguna aspect of these five elements is the cause and the effect is grossification takes place to create the gross body and the gross objects for enjoyment.

The Tamoguna aspects of these five elements become the gross universe consisting of the Akasa or ether, Vayu or air, Tejas or fire, Apas or water, and Prithvi or earth.

The process of Panchikarana or quintuplicating of ele‐ ments is as follows: Half of the Tamoguna aspect of an element mixed with one‐eighths of each of the other four elements in their Tamoguna states, become five different elements. Similar is the way of the formation of the re‐ maining elements.

Ishvara – when the prakriti is sattva guna pradhana means when the sattava guna predominates and the three gunas are in a state of equilibrium it is called pra‐ kriti – maya. When the prakriti full of sattva guna pra‐ dhana reflects the Chidananda Brahman that reflected Brahman keeps the maya under his control. That reflec‐ tion identified with maya is Ishvara.

Isvara has mastery over Maya, because the latter is undi‐ vided Sattvaguna while Jiva has no control over Avidya.

Jiva, the prakriti contaminated with rajas and tamas and when the three gunas are not in the state of equi‐ librium, it is prakriti – avidya. When the prakriti con‐ taminated with rajas and tamas reflects the Chidananda Brahman that reflected Brahman has no control over avidya. The reflection identified with avidya is jiva.

Ishvara becomes jiva with his own will to enjoy the gross body, gross objects created by himself. dvidhā vidhāya caikaikam caturdhā prathamam punah, svasve tara dvitīyām śaih yojanāt pañca pañca te (27).

Each of the element having halved, and the retaining the first part as it is, the second half gets further divided into four equal parts (each 1/8). Then the first half of each element unites with the 1/8 of the other four re‐ maining elements to become grossified. (27) By the will of God each great element gets divided into two. The first half remains the same; it is pure and is not mixed up. The second half gets divided into four parts. Each being 1/8. The second half which is divided into four parts i.e. the four elements join the first half and together becomes grossified five elements. This grossification is with reference to tamo guna. The sattva and the rajo guna do not undergo any grossification.

Divya Jyothi

Soundarya Lahari: Verse 13

ŕ¤¤ŕĽŒ ड प चञज - ासऎ धक-प चञज-ऌऌ ༠क༇ च༠तज༇ ाञडि ŕ¤&#x;- चत༠र धक-प चञज-ऌ नल༇ ༤ #ऌ ा ŕ¤ľŕ¤ƒ ड %&ंजन ŕĽ? ऎन)स च ŕ¤šŕ¤¤ŕ¤ƒŕĽ ŕ¤ˇŕ¤ż ŕ¤&#x;*र त य༇ ऎयख ༂ ञ-.त༇डञ-ऎ/यप ༠*र ता पञऌञ0ŕ¤Źŕ¤œ ༠-यग ༠ऎ ŕĽ? ༼ 14 ༼ ksitau satpaĂącÄ Ĺ›adâ€?dvisamadhikaâ€?paĂącÄ Ĺ›aâ€?dudake hutaĹ›e dvasastiâ€?Ĺ›caturadhikaâ€?paĂącÄ Ĺ›aâ€?danile | divi dvih sat trimĹ›an manasi ca catuhsastiriti ye mayĹŤkhÄ â€?stesÄ â€?mapyupari tava pÄ dÄ mbujaâ€?yugam || 14 (Avoiding famine, dacoity and epidemic) Your two holy feet are far above, The ďŹ fty six rays of the essence of earth of Muladhara, The ďŹ fty two rays of the essence of water of Manipura, The sixty two rays of the essence of ďŹ re of Swadhishthana, The ďŹ fty four rays of the essence of air of Anahatha, The seventy two rays of the essence of ether of Vishudâ€? dhi, And the sixty four rays of the essence of mind of AjĂąa Chakra.

This verse describes how the Divine Mother Sri Tripura Sundari is both transcendent and immanent. In the cen� ter of Sahasrara is the Thy transcendent station – pa� dambuja yugam two holy feet of the Universal Mother.

The two holy feet represents the totality of the Cosmos – the Macrocosm (Brahmanda) and the Microcosm (Pindanda) that can be described in terms of Sri Chakra – the symbol of Divine Mother Sri Tripura Sundari. Sa� hasrara, the center of the thousand petalled Lotus known as Bindu is the seat of the Mother. From here the rays spread throughout Brahmanda and Pindanda. Brah� manda and Pindanda are as follows.

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Highest Chakra (7) � Sahasrar � Adhidevata � Sadguru �

Loka Kailasa/Vaikunta/Satya Loka.

Chakra (6) � Ajna � Adhidevata � Shiva Shakti � Loka Tapaha.

Chakra (5) � Vishuddha � Adhidevata � Shiva � Loka Ja� naha Chakra (4) � Anahata � Adhidevata � Vishnu � Lokaha Maha Chakra (3) � Manipura � Adhidevata � Surya � Lokaha Suvaha Chakra (2) � Swadistana � Adhidevata � Shakti � Lokha Bhuvaha Chakra (1) � Muladhara � Adhidevata � Ganapati � Lokaha Bhu Three Blocks � Knots a). Brahma Granthi � Binding to gross objects � Karma b). Vishnu Granthi � Binding to subtle objects � Moha. c). Rudra Granthi � Binding to ideas � Ahankara Sri Chakra in human being (Pindanda): Muladhara (root �support) the foundational chakra in the form of trian� gular space in the midmost portion of the body at the base of the spinal column (meru�danda). This is the ba� sal chakra means 'root support' or foundation its main character is to be the source of physical desires It is a lotus of four petals signifying the earth element.

Above Muladhara is Svadhishthana � (own ground) lo� cated in the region of the organ of generation in the form of a lotus with six petals signifying the water ele� ment.

Third centre is manipura â€? (jewel ďŹ lled) located around the navel, it is in the form of lotus with ten petals signiâ€? fying the ďŹ re element.

Anahatha (unstruck sound) is the fourth centre located in the heart; it is a lotus of twelve petals representing the air element.

Vishuddha (specially puriďŹ ed) is the centre located beâ€? hind the throat in the form of a lotus with sixteen petals, representing the space (akasha) element.

The sixth centre is Ajna (all knowing or command) lo� cated between the eyebrows in the form of a lotus with two petals.

Beyond these six centres that are contained within the individual constitution is the thousand petals Lotus �

Sahasrara that is located about four ďŹ ngerbreadths above the crown of the head, outside the body. This is the citadel without support – Niraalamba puri wherein dwells the primal power â€? Aadyaâ€?shakti. The six centres are the house of six divinities Brahma, Vishnu, Rudra, Isvara, Sadashiva and Paramashiva and the seventh cenâ€? tre is the residence of Shiva Shakti Ikya roopa – Pure Consciousness and Energy.

Divya Jyothi

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Sri Chakra in entire Cosmos – Brahmanda – Bhupura the outer most enclosure is the gateway for spiritual accomplishment where the powers of ten spirits are acquired for self‐protection along the spiritual journey.

Anima, mahima, lagima, garima etc. The surrounding square (bhupura) and the triple girdle (tri‐vritta) repre‐ sent the Muladhara center (emanation – Srsihti).

where the Divine Mother resides with Shiva. The tree was the favourite to Lord Krishna, who was playing his flute along with Radha under the tree. This is the play of jivatma (Radha) and Paramatma (Krishna). He also used to plays with his friends under the Kadamb tree using the unique globular flower of the tree. Hence the tree is also known God's favourite.

The sixteen petals lotus ‐ Shodasha patrika and the eight petals lotus ashta‐dala that are outside the main pattern correspond to the Svadhisthana centre (presentation – sthiti) The fourteen‐cornered figure Chaturdasara – the outer and the inner ten cornered figures bahir dasara and antar dasara represent the Ma‐ nipura center (absorption –samhriti‐laya)

Tatanka yugalibhuta tapanodupa mandala: Who has the orbs of the Sun and Moon as Her pair of ear pen‐ dants. Sun and Moon represents the ida and the pinga‐ la nadi. As is macrocosm so is microcosm. Human body is a microcosmic representation of the macro‐ cosm. It is like seed and tree. Seed has all the proper‐ ties of the tree. Human body has three channels called ida pingala sushumna. Ida ‐ means lunar ‐ current in‐ fluenced by Moon. Pingala means ‐ solar ‐ current in‐ fluenced by Sun. Sushumna means ‐ transcendent ‐ Brahmanadi.

The eight‐cornered figure Ashtara and the primary tri‐ angle trikona together correspond with Anahata centre at the heart.

The central point bindu in its visible aspect represents the Vishuddha centre and its invisible aspect the Ajna centre.

The transcendental import of the entire Yantra is be‐ yond the Ajna centre stretching till the mystical thou‐ sand petals lotus Sahasrara on the crown of the head which is the seat of The Universal Mother Goddess Sri Lalitambika – Shiva and Shakti Ikya Roopa.

Lalitha Sahasranama Kadamba manjari ॐ कद0बम जर89/तकण;परू मनोहरायै नमः । ॐ ताट>कयग ु ल8भूततपनोडुपमAडलायै नमः । om kadambamañjarīklptakarnapūramanoharāyai namah | om tātankayugalībhūtatapanodupamandalāyai namah | Kadamba manjari klupta karnapura manohara: Who is radiant and charming with a bunch of Kadamba flowers over her ears Tatanka yugalibhuta tapanodupa mandala: Who has the orbs of the Sun and Moon as Her pair of ear pendants.

Kadamba manjari klupta karnapura manohara: Who is radiant and charming with a bunch of Kadamba flowers over her ears. Above the ears of the Universal Mother is the Sahasrara. Kadamba flower represents the Sahasrara

Normally state of consciousness involves pranic current flow in ida and pingala. During deep meditation/ transcendent state ‐ turiya, current flows in brahmana‐ di ‐ called sushumna. During parva kala ‐ auspicious period ‐ solar/lunar eclipse, the pattern of current in ida and pingala are disturbed. Pranic energy starts flowing in Sushumna. This will give an experience of Transcendence ‐ deep meditative state.

These two nadis have become ornaments of the Uni‐ versal Mother’s ears.

Zen Koans The First Principle When one goes to Obaku temple in Kyoto he sees carved over the gate the words "The First Prin‐ ciple". The letters are unusually large, and those who appreciate calligraphy always admire them as being a masterpiece. They were drawn by Kosen two hundred years ago.

When the master drew them he did so on paper, from which the workmen made the large carving in wood. As Kosen sketched the letters a bold pupil was with him who had made several gallons of ink for the calligraphy and who never failed to criticise his master's work.

"That is not good," he told Kosen after his first effort.

"How is this one?"

"Poor. Worse than before," pronounced the pupil.

Kosen patiently wrote one sheet after another until eighty‐four First Principles had accumulated, still without the approval of the pupil.

Then when the young man stepped outside for a few moments, Kosen thought: "Now this is my chance to escape his keen eye," and he wrote hurriedly, with a mind free from distraction: "The First Principle."

"A masterpiece," pronounced the pupil.

Source: http://www.ashidakim.com/zenkoans/zenindex.html

Divya Jyothi

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Patanjali Yoga Sutras Satsanga Chapter 2 Sutra 41 (2.41), 12th October, 2012 सBवशु धः सौमन.यैकाCयेिDEयजयाFमदश;न योGयFवा न च ॥४१॥ Sattva‐śuddhihi saumanasya‐ikāgry‐endriyajaya‐ ātmadarśana yogyatvāni ca ||41|| My humble pranams to all Atmajyothis, the Divine Light of the Self. Today, let us contemplate further on growing in purity. One can grow in purity with Satsan‐ ga, the company of people who are focused on Enlight‐ enment, liberation, who work on uplifting and purify‐ ing themselves for Self Realization and study of Shas‐ thra which are the sayings and teachings of Enlight‐ ened Masters. In the presence of a Spiritual Master, in the talks of a Spiritual Master, one finds glimpses of truth and peace of mind. Listening and contemplating on what is told by a Spiritual master purifies the mind.

When one performs Seva, service, the mind becomes purified, silent and peaceful and increases the qualities of Sattva. Sadhana, the spiritual practices which we teach in Atma Darshana Yoga, involving yoga for body, mind and spirit, purifies the mind. Sharanagati, sur‐ render to the Universal Consciousness is the highest practice for purification of the mind. All these practic‐ es together bring serenity, peace and purity in the mind called Shaucha. With Shaucha or Sattva shuddhi, the individual blooms. Purity can be understood as doing or as being. It is a spiritual quality, a person’s inner nature is imbued in Sattva, he becomes a Satvik being, a purified being. A purified being has a Satvik mind – which clearly reflects the pure consciousness.

He/She is happy and has focused mind with which one can realize the Self. For example, sunlight reflects on water, on a stone and on a mirror. Reflection of sun‐ light in mirror is very clear. Similarly, in Rajo guna or Tamo guna the consciousness is reflected, but the quality is very poor, whereas in Satva guna the con‐ sciousness is reflected fully and one gets close to con‐ sciousness, divinity or the inner Self. When one engag‐ es in Atma Darshana Yoga meditation practices, the mind becomes silent, Satvik and moves closer to the inner Self, and Self Realization dawns.

The moment you have in your heart this extraordinary thing called love and feel the depth, the delight, the ecstasy of it, you will discover that for you the world is transformed.

Jiddu Krishnamurti

Divya Jyothi

LADS ‐ Chapter 9 God can only be touched with devotion

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nainam chindanti sastrani nainam dahati pavakah na cainam kledayanty apo na sosayati marutah

Shloka 2. 23 nainam chindanti sastrani nainam dahati pavakah na cainam kledayanty apo na sosayati marutah

After they all finished chanting Grandpa Hari contin‐ ued, “Now do you understand why Prahlada could not be killed by any of the methods that were used to kill him?”

Paramatma(God) can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.

“The Shloka says that God cannot be killed through weapons or burnt through fire, but here Prahlada is not getting harmed, is Prahlada God?” asked Chetana

It was a Saturday evening and Grandpa Hari searching for something in his bag. Kishan’s mother asked if she could help him search. Grandpa Hari said, “I had got a movie DVD to watch with the children, but I’m not able to find it.

Ah, here it is!”

Grandpa Hari replied, “My dear Chetana, Prahlada has become very very close to God because of his devotion, he has given his entire heart and mind to God and God is seated in his heart. God loves him back that is why he is safe.”

He found the DVD in his bag. Kishan’s mother asked him which movie it was. “Bhakta Prahlada”, he said.

“Does God love me?” Chetana asked.

Kishan’s mother was delighted as she recollected the time when she had watched the movie. She told Grandpa Hari that her father used to tell the story of Prahlada beautifully.

She then went into the living room and called out, “Kishan, Chetana come down here. We are going to watch a movie that Grandpa Hari has brought.”

Kishan and Chetana were excited and they sat to watch TV with Grandpa Hari and their mother. Kishan liked Prahla‐ da. He started feeling the same devotion and faith in God which Prahlada experienced. Kishan was thrilled when he saw how Hiranyakashyap's soldiers tried different methods to kill Prahlada but Prahlada was protected by God every single time. When they took a break for tea Kishan asked Grandpa Hari, "How it is possible that none of the weapons could kill Prahlada?”

Grandpa Hari said, "Kishu, Prahlada has great love for God. He was constantly thinking about God and talking about God. Pleased with his devotion, God was ever with him.

That is why he could not be killed by any of the weapons nor by the fire, water etc. God cannot be reached by any other means other than true devotion, true love for him.

The same thing was told by Lord Krishna to Arjuna in Bha‐ gavad Gita. Let us together chant that Shloka from Gita."

Grandpa Hari hugged Chetana and said, “Yes he does, and the more you love him the more he will love you and always protect you.”

Purpose of Life

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