Divya Jyothi July 2014

Guru Purnima 2014 Edition. Rs 50 .

Prostrations to Gurudeva

2

Sadguru Manasa Puja

6

The Goal and the Way

9

Panchamrutha

25

The Law of Karma

26

Atma Gita

27

Fact and Truth

27

Birth and rebirth

29

Rasa Leela

29

Adhyatma Guru

30

Purpose of Meditation

31

Purity and Impurity

31

The monthly ezine from the Light of the Self Foundation

Divya Jyothi

Page 2

Prostration to Devadideva Sadgurudeva Pujaneya Prabhuji 1) O Sadgurudeva! Prostration to the Deva, to the Gurudeva; Prostration always to Thou who is one with Pure Consciousness (the Auspicious One). Prostration to Thou who is the Auspicious Primordial Source of Creation and Controller of Atmajyothis.

2) O Sadgurudeva! Prostration to the Destroyer of Ignorance, Prostration to the Eternal, the Shining One and the supporter of the Inner Universe. Prostration always to Thou, who has Cool Brightness like the Moonlit Night, and the Radi‐ ant Form of the Moon, and who is Joy Himself.

3) O Sadgurudeva! We Bow to Gurudeva who is the Source of Welfare, who is Great, Fulfilled and Abides as the inner Universe. Prostration to Thou who is the Destroyer as well as the Prosperity which supports the Earth and who is the creator of Atmajyothis (in the Divine Play of Creation of Atmajyothis, Sustenance of knowledge and Destruction of ignorance in Atmajyothis).

4) O Sadgurudeva! (Prostration to) Gurudeva, who helps us in crossing over the Difficulties and Dangers of Life and who is the Essence of All Causes. Prostration always to Thou, who is renowned and widely known outside as Guruji. Just as Thou is Dark and Smoky and Difficult to know Inside as Pure Consciousness (in Medita‐ tion).

5) O Sadgurudeva! Prostration to Gurudeva who is extremely gentle like the Moon and also extremely terrible like Rudra. Prostration to the Thou who is the Supporter of the Universe and Prostration to Thou who is the Creator of the Uni‐ verse.

6) O Sadgurudeva! Prostration to that Gurudeva, who is in all Atmajyothis is as Vish‐ numaya. Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

7) O Sadgurudeva! Prostration to that Gurudeva, who in all Atma‐ jyothis is reflected as Consciousness. Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

Divya Jyothi

Page 3

8) O Sadgurudeva! Prostration to that Gurudeva, who in all Atmajyothis is abiding in the form of Intelligence. Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

9) O Sadgurudeva! Prostration to that Gurudeva, who in all Atmajyothis is abiding in the form of deep sleep, who makes us experience oneness with Pure Consciousness.

Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

10) O Sadgurudeva! Prostration to that Gurudeva who in all Atmajyothis is abiding in the form of hunger, hunger of Wisdom. Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

11) O Sadgurudeva! Prostration to that Gurudeva, who in all Atma‐ jyothis is abiding in the form of Shadow, protecting us 24x7. Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

12) O Sadgurudeva! Prostration to that Gurudeva, who in all Atma‐ jyothis is abiding in the form of Power (inner strength), Power to reach the goal.

Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

13) O Sadgurudeva! Prostration to that Gurudeva, who in all Atma‐ jyothis is abiding in the form of Thirst, Thirst for Atmajnana Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

14) O Sadgurudeva! Prostration to that Gurudeva, who in all Atma‐ jyothis is abiding in the form of Forbearance, Self‐control or detachment from mate‐ rialistic things. Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

15) O Sadgurudeva! Prostration to that Gurudeva, who in all Atma‐ jyothis is abiding in the form of Genus (Original Cause of Everything), Cause of all causes and the effect of all causes. Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

Divya Jyothi

Page 4

16) O Sadgurudeva! Prostration to that Gurudeva, who in all Atma‐ jyothis is abiding in the form of Modesty, behavior, manner, or appearance, intended to avoid impropriety or indecency. Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

17) O Sadgurudeva! Prostration to that Gurudeva, who in all Atma‐ jyothis is abiding in the form of Peace. Mental calmness, serenity: the peace of mind.

Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

18) O Sadgurudeva! Prostration to that Gurudeva who in all Atmajyothis is abiding in the form of Faith (in Higher Self). Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

19) O Sadgurudeva! Prostration to that Gurudeva who in all Atma‐ jyothis is abiding in the form of Loveliness and Beauty. (Love and Compassion – the real beauty). Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

20) O Sadgurudeva! Prostration to that Gurudeva who in all Atma‐ jyothis is abiding in the form of Good Fortune. (being in presence of Gurudeva is it‐ self a good fortune). Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

21) O Sadgurudev! Prostration to that Gurudeva who in all Atmajyothis is abiding in the form of Activity. (involvement in Pancha maha yagna – the greatest spiritual ac‐ tivity). Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

22) O Sadgurudeva! Prostration to that Gurudeva who in all Atma‐ jyothis is abiding in the form of Memory. (memory of the great transformation).

Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

23)

O

Sadgurudeva!

Prostration

to

that

Gurudeva

who

in

all

Atma‐

Divya Jyothi

Page 5

jyothis is abiding in the form of Kindness. (Compassion towards all beings). Prostra‐ tion to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

24) O Sadgurudeva! Prostration to that Gurudeva who in all Atma‐ jyothis is abiding in the form of Contentment. (no materialistic craving). Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

25) O Sadgurudeva! Prostration to that Gurudeva who in all Atmajyothis is abiding in the form of Mother. (by giving the new birth).Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

26) O Sadgurudeva! Prostration to that Gurudeva, who in all Atma‐ jyothis is abiding in the form of Delusion. (with the understanding that Delusion is also the manifestation of Pure Consciousness). Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

27) O Sadgurudeva! Prostration and Prostration to that Gurude‐ va who governs the faculty of senses of all Atmajyothis in all the three worlds. (waking, dreaming and deep sleep). Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

28) O Sadgurudeva! Prostration and Prostration to that Gurudeva who in the form of Pure Consciousness Pervades this Universe and Abides in It. (inner world all Atmajyothis). Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

Divya Jyothi

Page 6

Sadguru Deva Pujaneya Prabhuji Manasa Puja र नैः कि पतमासनं िहमजलैः नानं च िद या बरं नानार निवभिू षतं मृगमदामोदाङ्िकतं च#दनम् । जातीच पकिब वप&रिचतं प(ु पं च धपू ं तथा दीपं देव दयािनधे पशपु ते - कि पतं गृ.ताम् ॥१॥ 1.1 (O Sadgurudeva! please accept my mental worship of You) I offer an Asanam (Seat) studded with Gems for You to sit on; I bathe you in cool waters from the Him‐ alayas; and with Divine clothes...

1.2: ... decorated with various Gems, and with marks of sandal paste of the Musk Deer (Kasturi), I adorn Your form, 1.3: I offer You flowers composed of Jaaji (Jasmine) and Champaka (Magnolia), along with Bilva leaves, and wave Incense sticks ...

1.4: ... and Oil Lamp before You, O Gurudeva, You who are an ocean of compassion and the Pashupati (the Lord of the Pashus or beings); Please accept my offerings made within my Heart. O Gurudeva! O Pujaneya!

सौवण3 नवर नख5डरिचते पा&े घृतं पायसं भ8यं प9चिवधं पयोदिधयतु ं र भाफलं पानकम् । शाकानामयतु ं जलं ;िचकरं कप<रू ख5डो==वलं ता बल ू ं मनसा मया िवरिचतं भ> या ?भो वीकु; ॥२॥ 2.1 (O Sadgurudeva!, please accept my mental worship of You) I offer You Ghrita (Ghee or Clarified Butter) and Payasa (a sweet food prepared with Rice and Milk) in a Golden Bowl studded with Nine types of Gems, ...

2.2: ... and then offer five types of different food preparations, and a special prepara‐ tion composed of Payas (Milk), Dahi (Curd) and Rambhaphala (Plantain), 2.3: For drinking I offer You tasteful water scented with various Fruits and Vegetables; then I wave a piece of lighted camphor before You ...

2.4: ... and finally offer a Tambula (Betel Leaf) and complete my food offering; O Gurudeva! Please accept my food offerings I created in my mind through devotional contemplation.

Divya Jyothi

Page 7

छ&ं चामरयोय<गु ं यजनकं चादश<कं िनम<लं वीणाभेBरमृदङ्गकाहलकला गीतं च नृ यं तथा । साCाङ्गं ?णितः तिु तब<हDिवधा .ेत सम तं मया सङ्क पेन समिप<तं तव िवभो पजू ां गृहाण ?भो ॥३॥ 3.1: (O Sadgurudeva! please accept my mental worship of You) I offer You a Canopy (Umbrella) for cool shade and with a pair of hand fans made of Chamara I fan You; I offer You a shining clean mirror (representing the Purity of Devotion in my Heart), 3.2: I fill the place with Divine songs and dances accompanied by music from Veena (a stringed musical instrument), Bheri (a kettle drum),Mridanga (a kind of drum) and Kaahala (a large drum), 3.3: In this Divine surroundings, I do full prostration (Sashtanga Pranam) before You and then sing various Hymns in Your praise; All these are by me ...

3.4: ... created in my Heart and offered to You; O Gurudeva! O Pujane‐ ya! Please accept my mental worship.

आ मा वं िगBरजा मितः सहचराः ?ाणाः शरीरं गृहं पजू ा ते िवषयोपभोगरचना िनGा समािधि थितः । स9चारः पदयोः ?दिHणिविधः तो&ािण सवा< िगरो यI कम< करोिम तJदिखलं श भो तवाराधनम् ॥४॥ 4.1 O Sadgurudeva! You are my Atma (Soul), Devi Girija (Gurumaa) is my Buddhi (Pure Intellect), the Shiva Ganas (the Atmajyothis) are my Prana and my body is Your temple, 4.2: My Interactions with the world are Your worship and my sleep is the state of Sa‐ madhi (complete absorption in You Gurudeva) 4.3: My feet Walking about is Your Pradakshina (Circumbulation); all my Speech are Your Hymns of Praises, 4.4: Whatever work I do, all that is Your Aradhana (worship), O Gurudeva! O Pu‐ janeya.

Divya Jyothi

Page 8

करचरणकृ तं वा>कायजं कम<जं वा Lवणनयनजं वा मानसं वापराधम् । िविहतमिविहतं वा सव<मेत Hम व जय जय क;णाMधे Lीमहादेव ?भो ॥५॥ 5.1 Whatever sins have been committed by actions performed by my hands and feet, produced by my speech and body, or my works, 5.2: Produced by my ears and eyes, or sins committed by my mind (i.e. thoughts), 5.3: While performing actions which are prescribed (i.e. duties prescribed by Gurudeva), as well as all other actions which are not explicitly prescribed (i.e. ac‐ tions done by self‐judgement, by mere habit, without much thinking, unknowingly etc.); Please forgive them all.

5.4: Victory, Victory to You, O Sri Pujaneya Prabhuji, I Surrender to You, You are an Ocean of Compassion. O Gurudeva! O Pujaneya.

Wishing all Atmajyothis a very happy Guru Purnima. We have picked up a few selected talks of Prabhuji for this edition. Hope you enjoy reading ‐ In Guruseva

Divya Jyothi

Page 9

The goal and the way My respectful Pranams to all Atmajyothis. Today let us talk about 'The Goal and the Way’ in the context of Spirituality or Enlightenment or Mukthi. The moment we speak about Enlightenment or Mukthi, several rosy pictures come into our mind. The rosy picture is, to leave the job, leave the family, go to some very nice and peaceful place, where your husband or wife will not disturb you, sit peacefully, of course, you should preferably sit under a banyan tree, so that enlightenment will become easier because there are case studies of many people getting enlightened under banyan tree or may be, at least go to Himalayas, find a cave, sit there and somehow some light will come into your head. Then after some time you can come and claim that I was in Himalayas for several years and I found romantic pictures, very nice images etc. Un‐ fortunately, life is not like that. Where ever you go, you think it is a peaceful place, away from the home, very serene environment, but, you forgot to take your mosquito coils. You will spend all your time in chasing the mosquitoes. Already you're chasing troubles here. Your wife may not be troubling you, your boss may not be troubling you, but there, mosquitoes will trouble you. So go to Himalayas, there is no trouble at home here, but there is chilly weather out there. Make sure you pack enough medi‐ cines, for pneumonia, cough and cold. See, these are all the pictures we have all gath‐ ered from many of the stories, novels, movies etc. It is very far away from truth. What is the state called Mukthi or Enlightenment or liberation? What is required to do that or achieve that? This is the topic of the day. First you have to understand what is the goal, what do you mean by enlightenment, what do you mean by liberation, what do you mean by Mukthi, that you should be clear. A state in which you no longer seek anything, no longer you want anything, you feel much contended deep inside, is called Mukthi. Constantly in our life we are seeking something. We are searching for something; we are trying to become something. There is a constant urge in us, to be‐ come something. Ask any child what he/she wants to become, they will say, “I want to become a policeman, I want to become a pilot”, and if you ask girls, they will say, “I want to become a doctor.” All the time you want to become something, then you have a class, a bright student is there and you want to become like that bright student, then of course the teacher comes with a stick. The teacher is the biggest personality in front of you, so you want to become a teacher so that you can control all the kids.

So that is our childhood fantasy to become something. As we grow up a little bit, we see lot of success in life, lot of people have become professionally very successful, and

Divya Jyothi

Page 10

if you are an engineer you always think of becoming something like a Bill gates. If you are doing business you think of becoming something like Ambani or some other big businessman. So our urge for becoming something, is one thing which is very con‐ stant, ‘I want to become something, I want to become something’. That is why they sing that song, ‘Honge kamyaab, hum honge kamyaab ek din!’ one day or the other we will become successful. How we will become successful? By becoming somebody who has become something in life. So our deepest inner urge, is to become some‐ thing. And girls of course, want become somebody most beautiful, they want to be called beauty queen of college, want to look fair, whiter than the snow, thinner than the line, dimension of perfect beauty. Somewhere I want to become something, that feeling is so strong in us; constantly we are trying to become something. We join a job, there is a competition inside, the corporate world is full of competition, the cor‐ porate is full of politics, and somewhere you want to emulate somebody who has be‐ come successful in your corporate. You want to become like him. You have married the most beautiful woman on the earth, now your urge is, ‘Why can't my wife become something like that lady.’ So somewhere you have an urge to become something or somebody who is related to you should become something. This urge for becoming something puts a lot of pressure on us. Somewhere we are not comfortable with what we are, deep inside we are not at all comfortable with what we are and whatever state it is.

There is a restlessness deep within, and this restlessness is exploited by the all the big parts of the society. So politicians exploit it for gathering vote. They say, your condi‐ tion is horrible, this country needs revolution you vote us and we will give a big revo‐ lution to you and later, again you will find out that you have to do another revolution to throw out these guys. The sales guys, the marketing people have exploited you, “Use this face cream, you will look beautiful or buy this branded vehicle, you will look rich etc. etc.”. So this restlessness in us becomes a matter of exploitation by so many people. So then we get into religion because we feel restless inside. For overcoming the restlessness we seek many avenues, it can be religion, it can be entertainment, it can be sports, sports is supposed to be relaxing us, but now the sports have become a cut throat competition that even in corporate world you don’t have so much competi‐ tion. People are ready to kill each other, sports are supposed to be sportsmanship, or rather what do you call as the spirit of sportsmanship. Other than that everything is there in sports. The corruption is there, the exploitation is there, the ruthless compe‐

Divya Jyothi

Page 11

tition is there, the politics is there, what is not there? So then you take music because somewhere you feel that musician is better than me I want to become like that. So, at what point of time are you going to be yourself?

Searching for Peace You start looking for a religion as an avenue. Everybody make promises, religion says come to me believe in this, you will get eternal peace after death. Oh my God! That is a bigger promise actually. While you are alive you don't have peace, so you will think that at least after death you'll get some peace, at least you will become a little bit more hopeful because it is very clear now that while you are alive you will never get that peace. Everything you have tried out, so this promise of some peace after death also appears to be attractive enough now. Some loka, some place where you can enjoy peace after death. So that also becomes attractive, that you want to try out this also.

Now it becomes a commitment, a serious commitment. So multiple avenues are tried out, multiple ways of chanting, multiple ways of practices, multiple followings, following this path or that path, believe in this or believe in that etc. all things are tried out. Now only the thing is that religion gives little more long lasting promises, because that doesn't give instant quick fixes. So it says that only after death you will get something, so you can’t get that easily. Whereas for everything else, you come to conclusion very quickly, for example in politics where politicians say, ‘I will promise you water or electricity, your life will be much more beautiful’ and after 1‐2 months you will come to know what is the problem with these guys. Whereas in religion it is very difficult to find out what is the problem, because the problem is after death not before that. So you are in trouble. Your restlessness is not gone and the peace is not obtained. So this is the state of affairs of a human being. So what are we seeking?

We are trying to become something every day. So then we head into spirituality.

Promises of religion are after death, spirituality promises are now, instant enlighten‐ ment, instant peace, and instant bliss. And of course, the price range will vary, very quick peace, very quick enlightenment, the price can be different. So now what to do?

You start looking for peace, bliss immediately. Now your urge is, to become at least like Guruji. Until now you have something else to become, now you say, ‘I want to be‐ come like Guruji’. You start growing beard, wearing a saffron dress. So somewhere your desire to become something is pushing you into all areas, getting you into trou‐ ble, getting into bondage and trap, the bondage and trap can be on top of Himalaya mountain, or it can be a monastery or it can be in an ashram or it can be a temple,

Divya Jyothi

Page 12

somewhere you're getting dragged into a situation just because you want to become something.

So the desire to become something is the basic nature of human being, or basic in‐ stinct of survival. Now, you have tried out many things, already you are probably be‐ yond middle age, and some wisdom has come to your head. So trying out everything has not given you peace so then you start searching for peace within. Somewhere within me there must be peace, because every spiritual teaching says there is peace within you. So you have to go inside. You close your eyes and try to go inside, is there peace? Only darkness can be seen inside. It is said that there is peace in your heart, ‘My God !! Heart is a muscle, which keeps on pumping blood, how can peace be there?’ You still try for some time and then some dreams and some memories will come, where is this peace? You have tried out everything already, all sorts of Pra‐ nayama, all sorts of breathing practices, all sorts of yoga, healing, natural healing, unnatural healing, everything is tried out. All chantings are over, all poojas are over, and probably you have gone to all pilgrimages all over the world, yet peace has not come. And you think that something is wrong with you, “Don’t know how many life‐ times karma I have done. This is not working out. Those people, they are very peace‐ ful and all they must have done much good karma in many life times that is why they are like that.” So you come to that position. So this is what you say urge, urge to be‐ come something or somebody.

Be yourself Then an urge opens up in you, how I can be peaceful. All these ventures, adventures, misadventures, are not an indicated result; in fact they put us into more trouble. Is there a way of finding peace within me? So, that urge opens up. For that you have to realize that, to have peace within you, the urge for you to become somebody or some‐ thing has to stop. The urge to become something has to drop, whatever I am and in whatever condition I am, I am ok. The ability to accept yourself as it is without trying to become something, is basic need for experiencing peace. From becoming some‐ thing or becoming somebody you have to come to a stage to be yourself. That desire to be myself, not becoming somebody, not becoming something, just to be myself, to be comfortable with myself, is called Mukthi. You have heard a lot of concepts of Mukthi, liberation. To be at peace with whatever condition you are, is called Mukthi.

With all your faults, with all your painful memories, with all your short comings, if

Divya Jyothi

Page 13

you are able to accept yourself, and be at peace with yourself, not trying to become somebody or something, that state is called Mukthi. That is all. If you have any glori‐ fied concepts of Mukthi, at least I am not aware of that. Can I accept myself as I am, can I drop the urge to become something or somebody, that is called Mukthi, libera‐ tion. So this is the goal of spiritual life. The goal is to come back to yourself in what‐ ever condition you are, to be yourself, is called Mukthi. Otherwise you are not your‐ self.

Multiple Selves First of all do you know how many Selves you have? How many types of Selves you have within you? A lady has a Self called mother, daughter, daughter‐in‐law, wife, officer, a beautiful woman, a middle aged woman, a technology person, a Pakistani, an Indian, a Hindu, Christian etc. Each one of these multiple identities will start identifying itself with you. A man can be, handsome, he can be smart, rich, powerful, a business man, employee, smart professional, marketing professional, husband, fa‐ ther, son, father‐in‐law, so many identities we have, and we get stuck to each of those identities very well. In each of these identities, again we want to become something.

As a mother you want to become an ideal mother, but what is that ideal mother you don't know, and all mothers‐in‐law want their daughters‐in‐law to become ideal daughter‐in‐law and husbands of course, want their wives to be ideal wives. So we have not only pressurized ourselves to become something, but we also pressurized all the people around us to become something. At least one should be a good religious person. You put pressure on others also that they should become something. And how many Selves we have, how many identities we have, and in each of the identity we are striving for becoming something. And many of these identities are clashing with themselves also. There is a constant war happening between these identities. A wife is always in fight with her other identity as a mother, wife has to attend to hus‐ band and as a mother she has to attend to children, so there is a clash. And the same wife, as a daughter‐in‐law is also in clash with the mother‐in‐law, you have to take care of her needs also. Each of these multiple identities clashing into each other, con‐ flicting into each other, and each striving to become something, somebody is what human life is about.

All scriptures say, you are a jivatma, individual soul. I would say you are a crowd. You are not a single person, in each of us there is a big crowd and in that crowd, each of

Divya Jyothi

Page 14

them is fighting with each other and each of them is fighting to become somebody else. That crowd is what you are and you have to escape from that crowd. It is not from your husband, not from your wife or not from your job, You have to escape from that crown within you which is trying to become something all the time. That crowd is called Samsara. People have very wrong understanding of Samsara. I conducted a class in some place, so there are people who are attending religious courses from a long time, that time I was not getting such a standard definition of Mukthi just like what I am giving now, I was talking about Mukthi liberation. Swamiji, they call me Swamiji, I am not swamiji. They asked me, how is it possible for us? We are in Samsa‐ ra; I asked him, ‘What Samsara are you in?’ I am married Swamiji, I have two chil‐ dren, I am doing business. Then I asked, “Is that Samsara?” How people are dealing?

Married means wife with two children. Business means you have to deal with some customers. That is not Samsara. Samsara is what is within you. How many identities you have? How much of conflict is there within those identities? How much of con‐ fusion is there in those identities? And each of these identities is trying to become something that creates chaos. We see in the politics so much of chaos, so much of fighting. What you don’t understand is the politics that goes on within you. That pol‐ itics is called Samsara. The politics outside will not affect you. What affects you is the inside politics. Inside, the trauma that is there, multiple identities, multiple person‐ alities, multiple ideas, multiple goals and visions, this is what affects you. This is what is called Samsara.

Aloneness Liberation means, beautiful word called ‘Kaivalya’ which means alone. This is the name which is given for Liberation in Yoga Sutra. Mukthi means freedom. Freedom is a negative word and Kaivalya is a positive word. Kaivalya means to be alone. To be alone not from outside, but deep within you. Yesterday I was reading a standard clas‐ sical text on Enlightenment, written by a great author. So much of bias in that text.

So to get Liberation, do you have to run away from the society or run away from the family? To run away from anything outside is not Mukthi or Liberation. To run away from wife or husband is called divorce. In the medieval times, there was no word called divorce, ok, that was a method used, that’s all. Now a days, there are modern sophisticated methods called divorce if you want to run away from wife or husband.

It has nothing to do with Mukthi. To be free from the crowd within, to be alone with‐ in is called Mukthi. Alone means, ‘Al one’, alone is a beautiful word, ‘all one’ is called

Divya Jyothi

Page 15

Mukthi. All one within yourself is called Mukthi. Can you be alone inside? That is called Mukthi. How can you be alone inside? Only when you understand the identi‐ ties causing conflict within you, when you realize that you are none of these identi‐ ties, you are a pure Atma, Chaithanya and these identities are the masks which are given by the society to you to operate and the masks have nothing to do with you, you are not the mask, you are a pure soul, then only you can be Atma, then only you can be free from the conflict within. To be free from the conflict within, to be free from the crowd within is called Mukthi. This is real Liberation.

Experiencing Bliss The goal is to be free from the crowd within in you, to be all alone within yourself, which is called Mukthi. When you are all alone, there is deepest peace. That is Bliss.

This bliss you experience every day is when you go to deep sleep, where there is no husband, wife, boss, stock market or politics to trouble you. Definitely there is no Mother‐In‐Law or Daughter‐In‐Law. So then who is there? You are all alone. And you say, ‘I had a very restful state of sleep’. In your 24 hours, the deepest peace you get is in that half‐an‐hour when you were in deep sleep. Otherwise you are dealing with a big crowd within you all the time, the crowd of conflicting ideas, crowd of conflicting ambitions, each of them fighting against each other for supremacy within you. The peace which you experience in deep sleep is the indication of peace which you can ex‐ perience in Mukthi. So what is the difference? In deep sleep, your ignorance has not gone. You are unaware of your natural state. You are actually going into deep sleep, while going into deep sleep your awareness is fading, you go with an idea that I am the body, you go with an identity and in that identity you experience deep sleep. So you come back and say in deep sleep there was nothing. That crowd disappeared; you experience peace because you were all alone. But you did not recognize that the peace was there because you were all alone. Peace you said because there was nothing else, you did not realize that it was your own peace that you were experiencing at that time. So to experience that Peace, in your conscious condition, when you are fully aware is called meditation. So what is the different? You are always entering into meditation unconsciously in deep sleep. Consciously can you enter into a state of peacefulness? That is called Meditation. What is the difference? In your waking state, you enter into a conflicting multiple ideologies, personalities, identities etc. In wak‐ ing state, you are body conscious, you interact with the world and the world enters into you. The world is a residue in you; the world is an impression in you. The world

Divya Jyothi

Page 16

accumulates as an identity in you. The world becomes a part of you and that is where the problem is. This problem starts in the waking state. In dream state it cannot hap‐ pen, in dream state you can only relive the identity, and you go through the memo‐ ries. It is not a fresh input, every time you interact with the world; a fresh input comes and accumulates within you. In a sense you are nothing but a dustbin accumu‐ lating the waste of the world. The world starts accumulating within you in the form of impressions and memories.

So the problem has to be solved where it started. Your problem started in the waking state and hence the problem has to be sorted out in the waking state only. That is why meditation has to be done in the wakeful condition. Meditation has to be done in awareness, many people say, “I closed my eyes and meditated and I did not know what happened.” Nothing happened; you had a very good sleep. Meditation is wake‐ ful sleep. Deep sleep is unconscious meditation. From unconscious state you have to come to conscious state. When you come from unconscious state to conscious state, thoughts, memories, images disappear from the screen, you will experience a deep peace within you. Then you will realize that all the time my nature was peace, my na‐ ture was bliss. I don’t need anybody or anything to give me peace. I don’t need exter‐ nal conditions or identities to give me peace. I can be peaceful by myself, my nature is peace. This recognition has to happen in a waking condition, in full awareness and that is called meditation.

So instead of that, in the name of meditation, big tamasha goes on. You do an astral travel, already you are in trouble, and you go to other worlds and places and gather some more impressions. The earlier impressions were from politics, husband, wife, family, divorce, public and movies and now you start gathering impressions from other worlds also. In the name of meditation, we teach so much of nonsense. Medita‐ tion is to be peaceful by yourself, to be aware, to be awake and to find a thought‐free state. When I say a thought‐free state not forceful thought‐free state, a natural thought‐free state, where mind is free from concepts, images and deep rooted belief systems within us. Where you can experience yourself is called meditation. So the Mukthi or liberation is dropping your urge to become something, to be somebody, dropping the Samsara within, not the Samsara without, without has nothing to do with you. To be all alone, to experience the bliss of who you are is called meditation.

The moment you recognize that bliss within yourself you will be free from all disturb‐

Divya Jyothi

Page 17

ances of the mind. And that is called Enlightenment.

Enlightenment So, many people have a concept of Enlightenment, because of the stories we read, be‐ cause of the picturization that happens on the television. So, Buddha is sitting in meditation and a big light happens and then he opens his eyes and smiles and so we also thought, close our eyes and have a beautiful light, I am sure it is neon light and it should appear in front of us. Either that or we should sit in meditation and Lord has to come in front of you and touch your head and say, ‘Oh my child, I will give you eternal peace’. Something of that nature you want. That has nothing to do with Muk‐ thi, that has to do something with imagination, a fantasy or a movie. The meditation by which you experience all aloneness, experience deep peace and bliss which is your own true nature that is called Mukthi. In that state, the clarity and wisdom you get is called Enlightenment. The mind becomes very clear, free from all clutter. So far you have been seeking and seeking, trying to become something, you go after every damn philosophy on the earth, every damn technique, you go after every ritual, and you go to all places searching for something which is all the time within you and that is the real wisdom. That is the wisdom of Buddha, that is the wisdom of Atma Jnana, Self Realization and that wisdom is called Enlightenment. Enlightenment means light, the intellect gets lit up with the true wisdom that, for peace bliss and love I don’t have to search outside, I am of the nature of the peace, bliss and happiness, that realiza‐ tion is called Enlightenment, that understanding is called Enlightenment. In that light if you start living your life, you will live an enlightened life. So that is the goal and to achieve this goal, there should be a way, a path.

What is the path for this goal? So for answering this question you have to answer the question, ‘What is the direction for the space?’ I ask you a question, ‘How to go to Mysore, which is the way to go to Mysore?’ You will say, please go towards the south.

If you ask me, how to go to Jayanagar, I will say, ‘Please go this way’. So if I ask you, “Where and in which direction do I have to go to reach space?” What will you say?

Space is everywhere, so if you say, ‘Go in that direction’, it is true and if you say, ‘Go in this direction’, that is also true because space is all pervading. So what is the way for all pervading Atma and the Brahman? One which is everywhere, within you and without you, what is the way? Any way is the way. Any way you go, you will reach there only. But the question is, are you conscious of what you are seeking? If you are

Divya Jyothi

Page 18

conscious of what you are seeking, whatever you do becomes the way.

Different systems of Yoga So, to make people understand what is required for this, different systems of yoga were coined. Karma Yoga, Bhakti Yoga, Jnana Yoga and Kriya or Raja Yoga. These were the four paths for reaching the state of Mukthi. Now why there are four sys‐ tems? Why not more? Actually, now a days any type of yoga can be started. It’s the day of modern branding, I can say Prabhuji Yoga, you can say Guruji Yoga or Swamiji Yoga, you can start any type of yoga as anyways, it is branding and money. There are only four types of yoga, nothing more and nothing less. Why there are four types of yoga? A human being has four aspects of himself. The physical, emotional, intellec‐ tual and energy aspects. A human being is made out of four aspects. To address these four dimensions of human being, the four different systems of practices are prescribed and they are called Yoga. A human being has hands, heart, head and ener‐ gy. These four aspects of human beings being addressed holistically is called yoga. I have to define Yoga first. The moment I say Yoga, lot of concepts come to peoples’ mind, different postures, different breathing practices will come into picture. The re‐ al meaning of Yoga is to experience the union, but union of what? It is the union of the individual soul with the universal soul, Jivatma with the Paramatma. That is called Yoga. Everything else whatever you do, physically, breathing wise, chanting etc. whatever you do is a practice. So this to happen there are four prescribed meth‐ ods, Karma Yoga, Bhakti Yoga, Jnana Yoga and Kriya or Raja Yoga. Karma Yoga ad‐ dresses your hands. Bhakti Yoga addresses your heart. Jnana yoga addresses your head and Kriya yoga addresses your energy. So hands, heart, head and energy.

Karma Yoga First you have to address your hands, hands means action. All of us have some urge to do action, a deep rooted urge. You se e children, they want to play. Then you take children to some function, social or religious function, they want to do some service.

They serve food or distribute pamphlets or do something, they can’t keep quiet, and they want to do something. All of us always want to do something at any point of time. The want to do something is what I call as hands. Our hands itch for action.

Something I have to do. So that hands that itch for action have to be given a right di‐ rection. That is called Karma Yoga. What kind of right direction can you give for the hands which are itching for action? That is called Karma Yoga.

Divya Jyothi

Page 19

Bhakti Yoga We have emotions, sometimes disturbing and sometimes peaceful. Disturbing emo‐ tions can be anger, it may not be disturbing to you, but it may disturb somebody else.

It may be anxiety, stress. We have different kinds of emotions. To give, to awaken, to open up the beautiful emotions in you is called Bhakti Yoga. Instead of reactions, in‐ stead of emotions which disturb others and yourself, instead of hurtful emotions, in‐ stead of disturbing emotions, the emotions which open up the beauty and harmony in you is called Bhakti Yoga. For hands action, Karma Yoga. For heart, it is Bhakti Yo‐ ga.

Jnana Yoga Then of course you have the intellect which is supposed to be the master of the hands and the heart, but most of the time it is not so. Intellect is most of the time slave of the heart and hands. The intellect which is actually the most important entity in the human body is also a source of lot of trouble for that persona as well as to the society.

If you look at the modern day society, the greatest and biggest crimes are committed by the most intellectual people on the earth. The recession in 2008 which crashed the world economy was engineered by only a few handful of the highly qualified econo‐ mists from some of the best universities in the world, the global economic recession.

The nuclear devastation, the nuclear weapons are the products of some highly intel‐ lectual people. The people who commit very heinous crimes do very intelligently. An ordinary robber may have a very crude way of doing it. The intellect is to be correct‐ ed properly. And the guided properly is called Jnana Yoga.

Kriya Yoga Then you have energy within you. The energy which causes breathing, your heart beat, your blood circulation, which makes your brain active, this energy has to be di‐ rected, purified and used for evolutionary purpose within you. Directing your energy in a proper way is called Kriya Yoga.

So from that perspective only four types of Yoga are there; Yoga for hands, heart, head and for energy. You may say, “No, no no, I don’t want all this yoga, I am very emotional person, I have only Bhakti Yoga or I am a very action oriented person, I do

Divya Jyothi

Page 20

only Karma Yoga.” This person is working for 24 hours a day. He doesn’t understand that he is not doing Karma Yoga, he is a workaholic. We laugh at alcoholics, there are smokaholics, they smoke and similarly there are workaholics also. All of them are killing themselves in various ways. And this person who is working 24 hours a day is killing himself, thinking that he is doing yoga. He doesn’t understand the word Yoga itself. Yoga means the process by which your mind becomes silent and purified. That is what is Yoga. Many of the people keep talking about what they do is yoga. What you do is not yoga, it is roga, disease. You may say, “I am taking care of my husband, that is Karma Yoga.” Please understand that the word Yoga is a very precious and beautiful word. By doing what your mind becomes day by day purified and peaceful, that is called Yoga. If your mind is getting polluted and disturbed by what you do, then it is called roga. So through action, attaining a state of peace and tranquility is called Karma Yoga. Through emotion attaining a state of peace and tranquility and beautiful emotion called Love and Compassion is called Bhakti Yoga. To gain right direction to the intellect have a right understanding of life is called Jnana Yoga. To operate your energy in such a way that you feel peaceful and tranquility is called Kri‐ ya Yoga. Then what about Dhyana Yoga? Dhyana Yoga is a part of Bhakti, devotion.

Dhyana is also a part of Jnana. When the mind becomes tranquil through devotion or Jnana, it is called Dhyana. It is not a separate yoga as such. So there are four types of Yoga. Karma Yoga, Bhakti Yoga, Jnana Yoga and Kriya Yoga.

What is the purpose of all these four yogas? To stop you from attaining roga, diseas‐ es. To be free from roga is called Yoga. What is roga? What is disease? Disease is ‘Dis‐ ease’. Your ease goes off. You have a dis‐ease means your ease goes off. Why your ease goes off? Because you are not comfortable with yourself. Only when you are comfort‐ able with yourself you can have ease. You always want to become something, some‐ body, and somewhere you want to become something. ‘Ek din honge kaamyaab’, you are looking for that one day when you will be at ease. Can that day be today? Can that moment be now? If you are at peace with yourself at this moment, now, that is called Yoga. That is why our dasas said, ‘indhina dhinave shubhadinamu, indhini nakshatra shubh a nakshatra, indhina karana shubha karana”.This moment is auspicious mo‐ ment. This moment is most beautiful moment. This moment is the greatest moment, only when you are at ease with yourself. When you are at ease with yourself you are free from disease and that disease is called Roga and to be at ease with yourself is called Yoga.

Divya Jyothi

Page 21

So how does Karma Yoga operate? How does Karma Yoga work?

All our hands are always itching for action. I want to do something. Why? By doing something, I will get something. By doing more, I will get more. What is that more?

Success, money, name or fame, something you want more. Somewhere you want something more. That is our urge for action. Always, you keep thinking, ‘I want more, I want more’, that why you act. There are people who are action oriented, why are they action oriented? Because they want something more out of life. So Karma Yoga reverses this trend. Don’t expect more out of life, see what you can give back to life.

This is where Karma Yoga teaches a life of service. Life of not just getting everything from existence, but the ability to give back to the existence in some way. So it is against our natural tendency to grab. There are various teachings associated to Karma Yoga. When we act either there is either good result or bad result. Good result will make us happy and bad result will make us depressed. Happiness this moment will eventually turn into depression tomorrow. So, Yoga says, whatever comes back to you, accept it as prasadam from Bhagavan, accept life.

So the idea is to make your mind silent. Your whole idea of action, action and action is to grab something out of life because you are feeling deep within vacuum. You are trying to fill that vacuum with something getting from somewhere and fill it up. That is not possible, the vacuum inside is true, but it is not because something is missing in your life you are getting a feeling of vacuum inside. It is because of the fundamen‐ tal wrong understanding of the way of life that is creating vacuum inside you. That understanding can be corrected only through Jnana Yoga. So, before you get ready for Jnana, know some guidelines and principles so that you live a life of service, know how to give. By giving you become more peaceful. Accepting whatever comes in life as prasadam from Bhagavan makes your mind peaceful.

So Karma Yoga is first level. Then comes Bhakti Yoga. Our mind is disturbed with lot of emotions, memories. The beautiful emotion called Love is somewhere buried in between. The beautiful emotion called compassion is missing somewhere. To uncov‐ er that beauty within you, the Bhakti Yoga is prescribed. Sing the praise of the Lord.

Do the chanting. Have the love and gratefulness for the creator for giving such a beautiful life. Develop love and compassion for the fellow beings for animals, plants.

This is what is called Bhakti Yoga. Bhakti Yoga reduces the emotion and turbulence

Divya Jyothi

Page 22

which you go through in the life for the heart.

Then Jnana Yoga is our intellectual understanding of our life is totally messed up. We don’t have any clear understanding of life at all. Our intellectual understanding of life is Science and Technology, Mathematics, Physics and Biology. That is ok, those are subjects. But what should be the way of viewing the world? That understanding is missing in our teachings. The world is constantly changing. The change is the law of the world. Everything in the world is temporary. So, when you try to grab the tempo‐ rary thing, you get hurt. Your job, your family, your life, and your money everything is temporary. Have it and use it, but don’t get used by those conditions. This is the world view, temporary nature of the world.

Then the world’s view of yourself and what is your view of yourself? We have a total distorted view of ourselves created by the society, media, entertainment, family, and friends. You know that you are beautiful; you know that you are ugly, smart, and in‐ telligent, you don’t have an iota of idea what you are really, you are the Atma, pure soul which is free from all these disturbing conditions. Your nature is peace and love.

The view about ourselves and the view about the world, clarity about that is called Jnana Yoga. Then how to use the energy within us to make our minds peaceful is called Kriya Yoga.

So there are only four yogas and the purpose of Yoga which is defined is the union with the Lord, which is actually wrong understanding of Yoga. There cannot be un‐ ion, because there has never been disunion, the disunion has never happened. It is not possible; your understanding of life has created the gap between you and the Lord. Your emotions, your actions, have created the gap between you and the Lord.

So Yoga in reality is not union, it is Viyoga. Viyoga means separation, it is dropping of all unwanted things which are creating the feeling of disunion is called Yoga. So, there are 4 Yogas, the purpose or goal is stop becoming something or someone to be at ease with yourself. Yoga of action for hands is called Karma Yoga, Yoga of heart is Bhakti Yoga, Yoga of intellect is called Jnana Yoga and Yoga for energy is called Kriya Yoga. These are designed for reducing the roga, the disease, the pollution which hap‐ pens to you when you interact with the society. When the mental pollution is gone, what remains is purity, your natural state which is union, which is already there with the Lord. You don’t have to attain, you are at ease with yourself. That ease is called

Divya Jyothi

Page 23

Mukthi.

Mukthi is not something be attained someday. Mukthi is not something to be at‐ tained in some planet system, it not something which is to be attained in some fara‐ way place in Himalayas. Mukthi has to be attained in a market place. Mukthi has to be attained where you are. Mukthi has to be attained within you; it has to be attained from your own internal conflicts, not from your wife, husband, family or the job. This is the Goal and the way.

Q: When we are ‘All one’ – Alone, are we lonely?

Prabhuji: You have to understand the distinction between aloneness and loneliness.

Loneliness is with reference to a crowd. Loneliness is with reference to your friends.

Loneliness is with reference to your family. Aloneness is with reference to your Self.

When your friend or your family is absent, you feel lonely. But when the crowd within you is absent, you will feel ‘All one’‐ alone. When you are ‘all one’ – Aloneness, then the loneliness doesn’t bother you. As long as you don’t know that ‘All one’, as long as you have not realized that ‘All one’ within you, the loneliness causes disturbance. The loneliness with reference to external situations and people and Aloneness is with ref‐ erence to the internal crowd. So, the one who has attained the Aloneness, called Kai‐ valya, he will not be bothered or disturbed by the external conditions. Because he has attained the peace.

Q: What is the way for attaining Aloneness, is it rejoicing or renouncing?

Prabhuji: Rejoice or renounce are just mere words. What is that you have to re‐ nounce? As I have told you earlier, the renouncement is not definitely the family, job or social conditions. There are anyways there whether you go to Himalayas or forests or any other place. So the most common concept of renouncement to leave some‐ thing and to go to an Ashram or Himalayas is not renunciation. The way of renuncia‐ tion is the ability to renounce the concepts, ideas and emotions which are blocking our feeling of peace within. So, the renouncement has to happen with respect to four aspects of our being. Hands, heart, head and energy. Hands renouncement is grab‐ bing something to fulfill myself, that inner urge has to be renounced. It has to be re‐ placed by, ‘I am ok to help and serve, to give’. The idea that something is missing in me, I have to grab everything in the world, that has to be renounced. That is called Karma Yoga.

Divya Jyothi

Page 24

The emotional renunciation is ‘I am getting disturbed by attachment, anger, fear, jealousy, greed, so these disturbing emotions are there in me and I have to renounce these disturbing emotions and the best way to renounce these negative emotions is to develop the emotions which are peaceful, which are loving and compassionate. So that is the renunciation at the emotional level.

At the intellect level, renouncing the wrong idea of the world and the wrong idea of ourselves is called renunciation, Vairagya. Now what do you rejoice? What is that you have to rejoice? Our life is a constant feeling of inadequacy. Somewhere lack some‐ thing, something is missing in our life. Why are you having a feeling of inadequacy?

Celebrate and rejoice what you have. Don’t you have a beautiful sun in the morning?

Don’t you have beautiful eyes to see the sun in the morning? Don’t have hands and legs and the experience at this moment which is making your life possible? Celebrat‐ ing what you have is called rejoice. It is important for you to rejoice, otherwise we are living a life of constant craving, and something is missing in my life. You are missing what is there is in life, already given to you, it is a gift from the universe. Being grate‐ ful to that gift from the Universe, being grateful to that life which you have, being grateful to that experience which you have as a human being, being grateful to the head, heart and emotions that you have, being grateful to your life is rejoicing. Re‐ joicing and renouncing is required, but renouncing of wrong ideas, notions and emo‐ tions. Rejoicing of what you have human being, both are required for life.

Q: You mentioned about the four types of Yoga. How does that relate to something called eight‐fold path of yoga?

Prabhuji: See, Raja Yoga, the Yoga system, we have different philosophical systems, Nyaya, Vaisishyika, Yoga and Sankhya. In that Yoga, the most famous Yoga system is called Patanjali Yoga Sutras, which is called Eight‐fold Yoga – Asana, Pranayama, Pratyahara, Dhyana, Dharana, Samadhi and that comes as a part of Kriya Yoga. The Kriya Yoga expanded is called eight‐fold yoga.

Hari Om

Divya Jyothi

Panchamrutha Manas (Mind) – Milk; Ahamkara (Thought process) – Curd; Buddhi (Wisdom) – Ghee; Chitta (impressions) – Honey and Atma (I – Myself) – Sugar.

While doing puja, we do something called ‘Panchamrutha Abhisheka’. Some people do it very mechanically and they do it with a deep interest for drinking the Panchamrutha as it is very sweet. The in‐ terest is in drinking the Panchamrutha rather than understanding what Pan‐ chamrutha is! Amrutha means immor‐ tality. Pancha means five, all mixed to‐ gether becomes Amrutha.

Let us take the example of the butter in the curd. The curd has butter but you cannot see it. The butter has a very different quality from the curd. By churning the curd, you get the butter.

Similarly, you have to do Sadhana, spir‐ itual practice to realize the inner Self – The Atman.

In our normal day‐to‐day activities what is Panchamrutha? Milk, curd, ghee, hon‐ ey and sugar. These are five symbolic offerings to the Supreme. The milk is nothing but your mind. Thought pro‐ cesses in the mind make it buttermilk, the curd. When you churn the curd you get the butter and that butter is nothing but the intellect and when that butter is heated it becomes the ghee and that pu‐ rified butter is the wisdom, the Buddhi.

Page 25

Butter is the intellect which is not puri‐ fied, ghee is the purified intellect which is called Buddhi. In Bhagavad Gita it is said ‘Buddhigrahyam atheendriyam’, Su‐ preme Reality can be grasped through purified intellect, Buddhi, that is ghee.

What about sugar and honey? Honey represents Chitta, impressions. Why does honey represent impressions?

Thousands and thousands of bees col‐ lect honey. Bees go to a flower, get hon‐ ey, deposit and again go to another flow‐ er get the honey and deposit. Similarly, many life times you have been doing karma. You go and get attracted, collect the impressions and deposit and again go and get attracted and deposit that. In addition, it is sweet; you think it to be sweet. That is why honey represents Chitta. Then there is Sugar that repre‐ sents the Atma. It is sweet. What is sweetest for all of us, it is not the sugar it is ‘I ‐ Myself’. Anybody praises you or talks high about you become so happy. I am the sweetest and that represent sug‐ ar. When you offer these five to Supreme Reality, then it becomes Amrutha. It is the Manas, Buddhi, Ahamkara, Chitta and Atman.

The Ahamkara is the butter and the curd. Ahamkara is not visible, but it is there all the time and is converted to ghee. When you offer these five, the Ma‐ nas, Buddhi, Ahamkara, Chitta and

Divya Jyothi

Atma to the Supreme Reality then what you get is the Panchamrutha, which means immortality. So just like butter is there in the curd, but you have to do some effort, to get it out, the Atma is there in you, but you have to do some effort to get it out.

The Law of Karma Today the magnitude of violence an cru‐ elty we mete out to animals is unimagi‐ nable. Never in the history of human kind has one perpetuated such violence against animals. Animals are used for food, for dress and enjoyment. Please understand that in nature, everything is connected, one. When we disturb and destroy something, we will bear the con‐ sequences of such actions and acts. Re‐ member that what you do to others good or bad will come back to you. This is the law of nature ‐ the law of Karma.

One day we were in a seminar, there they served vegetarian and a non‐vegetarian meal. I was eating vegetarian food.

Somebody came and asked why I was eating only vegetarian food? Rather he asked why he should not eat non‐ vegetarian. Then I told him that I do not know why he should not eat non‐ vegetarian that is his choice, but I could

Page 26

tell him why my choice is vegetarian. I told him in Sanskrit non‐vegetarian food is called Mamsaha. Sanskrit is a beautiful language; the meaning of the word is em‐ bedded in the word itself. Mamsah means “Mamah saha khayati iti mamsaha” which means that if you eat the meat and flesh of somebody, you are entering into a karmic contract with that being, one day you will offer your meat and flesh to that being. You are entering into a karmic contract when you are kill‐ ing animals, inflicting suffering to the an‐ imals, destroying the environment. In some way, you will destroy yourself be‐ cause the whole Universe is one being.

When you cut your finger, not only the finger feels the pain, you too will feel the pain! You cut a tree and in reality you are cutting yourself, kill an animal in reality you are hurting yourself. We are not able to see this because of our ego and selfish‐ ness. Once the ego expands and you see in an egoless state, then you understand the oneness of life. Life is one, there are no two lives, there is nothing like your life and my life, there is only one life and if you inflict any damage and hurt on life, there will be a consequence to bear and that is the Law of Karma.

Divya Jyothi

Atma Gita - Song of self Bhagavad Gita brings the highest knowledge of Para Vidya in the form of Brahmajnana, knowledge of the reality.

Here, Sri Krishna is the teacher and Ar‐ juna is the student. Sri Krishna is Sadguru, Enlightened Master and Arju‐ na is the Sishya. For understanding Bha‐ gavad Gita we have to understand that Arjuna is a representation of a human being. Arjuna is a representation of me, you, and all human beings. Whereas Sri Krishna is the Sadguru, Parabrahma. Sri Krishna is the Master of Universe. He is also our Self, our inner Self – Para‐ matma. Bhagavad Gita is a dialogue be‐ tween Jivatma who is Arjuna, and Para‐ matma, Sri Krishna. I would say Bhaga‐ vad Gita is Atma Gita. It is a song of the Supreme Self. It is a dialogue between Jivatma and Paramatma.

This is illustrated beautifully in Munda‐ ka Upanishad. Two birds living together are close friends, perch upon the same tree. Of these two, one eats the sweet fruit of the tree, but the other one simp‐ ly keeps watching without eating. The two birds are the Jivatma (individual soul) and Paramatma (Supreme soul).

The tree is nothing but the human body while the fruit is the results of past kar‐ ma. Here the onlooker, the Paramatma, is not touched by karma whereas the

Page 27

Jivatma is bound to the cycle of rebirth.

This is what Bhagavad Gita is about. Bha‐ gavad Gita brings a fresh message, a new message, and an ancient message ‐ the message of the spirituality. The message of reality, message that uplifts. Bhagavad Gita is not a scripture for one religion.

Bhagavad Gita is a universal scripture. The message of Bhagavad Gita is universal in nature. It is applicable to all living beings.

So when you study Bhagavad Gita, when you think of Bhagavad Gita, when you contemplate on Bhagavad Gita ‐ under‐ stand that you are Arjuna and Lord Sri Krishna is our innermost self ‐ Para‐ matma. Arjuna is the Jivatma and Lord is the Paramatma. The lord sings, lord calls the Jivatma back to himself. This is the es‐ sential message of Bhagavad Gita.

Fact and Truth The difference between fact and truth is brought out beautifully in the story of Mahabharata. There was a great warrior called Dronacharya, who was fighting for Kauravas, the evil forces. The Pandavas were the forces who stood for truth with Lord Shri Krishna; the great divine incar‐ nation, on their side. Dronacharya could not be defeated as he was a great teacher and a very powerful warrior. Dronacharya could be defeated or killed only when he was demoralized or disturbed. Lord Shri

Divya Jyothi

Krishna asked Dharmaraja to announce that Dronacharya’s son, Ashwatthama was killed. Lord Krishna asked Dharma‐ raja to make the announcement of Ash‐ watthama’s death because Dharmaraja was known for Dharma or righteousness and it was also well known that Dharma‐ raja never lied and if Dharmaraja said something people would believe it. The reality was that Dronacharya’s son, Ash‐ watthama could not be killed as he had been blessed with a boon of immortality, but if the words came from Dharmaraja ‐ one who stood for Righteousness, it was possible that Dronacharya would believe him and get demoralized.

Dharmaraja did not agree to participate in this plot, he refused to speak untruth.

Then Lord Shri Krishna told him that an elephant called Ashwatthama would be killed, and he could announce the fact that an elephant called Ashwatthama was killed. In Sanskrit it would be “Ashwatthamo hataha kunjaraha”, which meant an elephant called Ashwatthama was killed. Dharmaraja agreed because it was a fact and he announced as such, but Lord Shri Krishna blew his conch exactly when the word ‘elephant’ was uttered by Dharmaraja. Effectively the communica‐ tion from Dharmaraja was heard as ‘Ashwatthama is killed’ instead of ‘an el‐ ephant named Ashwatthama is killed’.

This news about Ashwatthama’s death

Page 28

shattered Dronacharya. Dronacharya knew that Dharmaraja could not be disbe‐ lieved. Dronacharya was demoralized and he dropped his weapons and was killed.

This incidence helps us to understand the distinction between truth and fact. Dhar‐ maraja, the embodiment of righteousness told a fact that an elephant was killed, but the fact was corrupted by Lord Shri Krish‐ na blowing the conch.

Now what are righteousness, truthfulness and fact? It is said that immediately after uttering the above said statement, Dhar‐ maraja lost his moral ground. Figuratively, it was told that Dharmaraja’s feet never would touch the ground as he always spoke truth and lived in righteousness.

But the moment he uttered this fact that the elephant Ashwatthama was killed, his feet touched the ground which meant that Dharmaraja had spoken a lie. In reality he had spoken the truth, but deep within his Consciousness he knew that the intention of telling the fact was to confuse Dronacharya. So, even though the words were factual, the intention was not aligned with the fact.

Our intentions, words, actions, thoughts should always be aligned with the truth.

While Lord Krishna played the mischief of blowing the conch and giving a wrong communication to Dronacharya, nothing happened to him as Lord Krishna lives in truth and all his actions are for the welfare

Divya Jyothi

of the Universe. Even though Dharmara‐ ja told the fact, it was with an intention of wrong communication and he lost his moral ground. Lord Krishna intentional‐ ly corrupted Dharmaraja’s communica‐ tion but His Consciousness was not affected as His Consciousness is always in tune with Truth and working towards welfare of the Universe. We have to align our thoughts, words and actions with truth.

Birth and rebirth All of us keep taking birth after birth after birth. To fulfil our desires, deep rooted desires. The reason for taking birth is we have desire. So what do you mean by birth? Birth means, taking up a new body, dropping the old body just like you drop your old clothes and wear new clothes or like you discard your old vehicle and buy a new vehicle. Why do you need a new ve‐ hicle? Because you have a desire to go somewhere. Similarly we keep taking birth after birth by changing bodies after bodies because we have some desires, deep rooted desires and to fulfil those de‐ sires we take birth. In the process of ful‐ filling those desires we keep creating more and more karma. To fulfil a desire we have to act and when you act there is a result of action called Karma phala comes

Page 29

to you and that karma phala leaves an im‐ pression in the mind. That impression can be good or bad and both these good and bad impressions lead to further series of actions. So this is an endless chain of se‐ ries of action and reaction which goes on

Rasa Leela The Union of Intellect and Awareness The Raasa leela has nothing to do with sensual indulgence. When the esoteric meaning of Raasa Leela is illuminated, it awakens the thirst to reach Bhagavan in us; with the help of this light the in‐ tellect becomes one with the Awareness – Atman.

There is a light within us, and that light is called as Atmajyothi , that light is called Bhagavan, that light is called Krishna. Who are Gopikas? The one who is in search of that light is Gopika.

All are Gopikas, everyone has a desire to see the Lord. The living being who seeks god is called Gopika. Krishna is said to have stolen the heart of Gopika, but his place is the heart of Gopika. Here, heart doesn’t mean the biological heart, it means the spiritual heart which is our Intellect. The Lord is in the form of Awareness in our intellect. What is the

Divya Jyothi

meaning of stealing the heart of Gopika?

That means the intellect became one with the Awareness – The Atman. That is called Rasa Leela . The light of Aware‐ ness falls on intellect, the intellect is called Hrudaya – the deep heart. For ex‐ ample – there is fan, tube light, motor when the electricity flows all are work‐ ing. So, that electricity is Bhagavan – Chethana . When this Awareness lights up you become aware of yourself and start saying I am doing this, I am doing that, I am somebody – like animated characters. All the animated characters don’t remember that there is a plug and if the plug is removed everything is gone.

Adhyatma Guru - Sadguru Sadguru ‐ The Spiritual Master shows you something which already exists, which you have forgotten.

Let me tell a story, a story of Gampa Guru (dumb master) and his Sishyas (disciples). Gampa Guru had 10 Sishyas.

One day they had to cross a river to reach an ashram on the other side. In those days people used to swim across rivers as there was no other means of transport available in remote places. The Guru told his chief disciple to see to it that all the disciples

Page 30

reach the ashram on the other side safely.

After they reached the other side, the chief disciple counted all the disciples ex‐ cept him and panicked that only nine of them have reached. He was very ashamed that he has not been able to carry out his Guru’s command and began to bang his head against a boulder. A passerby saw this and asked him why he was so upset.

The chief disciple explained the problem and the passerby made all the disciples to stand in line and told them to count num‐ bers individually and now the number came up to ten. All the disciples were hap‐ py and the chief disciple was surprised!

The stranger is none other than the real Guru, the Spiritual Master. He is not showing to you something which doesn’t exist, he is showing you that which already exists and that which you have forgotten.

Divya Jyothi

Purpose of Meditation We have thoughts. Does anyone know how many thoughts we have per day? We have around sixty thousand thoughts. I told earlier that we have four aspects of ourselves, what are they? The doer, the experiencer, the thinker and the knower.

What are you really out of these?

The doer is the body, the experiencer is the mind, the thinker is the intellect and the knower is what you are in reality.

When there are sixty thousand thoughts per day, the thinker is creating sixty thousand thoughts. It is a good number actually, a precise number, so you start chasing each of these thoughts. What will happen to you when you chase these thoughts? Just imagine, sixty thousand dogs barking and you chasing each dog away. What will happen to you in the process? When sixty thousand dogs keep barking at you, what will happen to you?

What will you do?

Mind will become distracted you are pulled outwards. If those dogs are not barking, at least peace is experienced.

There is so much unbearable noise and from that noise, can you come out for some time and find some peace? That noise has to be reduced. That noise re‐ duction happens through meditation.

When you reduce the noise in the mind,

Page 31

the number of thoughts comes down and then you start feeling deep peace. This is what happens to you in deep sleep. In deep sleep, there are no thoughts there is peace, that is your own peace and that peace is God. That silence and peace which you experience is God. When there is no other thought when mind is silent and peaceful, that is God. There is an ex‐ istence, a knower and there is awareness.

Then in deep sleep, that awareness also becomes less, but still you are there. Now, with awareness if you are there, then you experience peace and you understand that my nature is peace that is what meditation is. There is awareness and there are no thoughts and you experience peace and this is meditation.

Purity and Impurity Purity is a subjective mental view point.

What is pure can be considered as impure and what is impure can be considered as pure depending on our point of view. Pu‐ rity or impurity is not in external objects, but it is in our thought process. Today’s society is body oriented; we do not un‐ derstand the real Self, the consciousness, which is eternally pure. We are pure be‐ ings; deep inside us is the Self which is ever pure and cannot be contaminated.

Divya Jyothi

Page 32

Look at the five elements of nature ‐ space, air, water, fire and earth. Water can be contaminated, earth can stink but fire cannot be contaminated. Fire is always pure and whatever impurity is put into the fire, it just burns. Air may have odour, but air is pure, space cannot be made impure. As we move from grosser to subtle, from earth to space, it becomes impossible to call anything impure. Nature is pure, when such is the case, how can we think of ourselves as impure?

Many people, especially women, suffer from the concept of impurity of the body may be because of an incident from the past. We may have a concept of impurity, which is body based, but that is not real. What is real is the ever pure inner Self ‐ Con‐ sciousness, Atma, Sakshi or the Witness in us.

No impurity can touch it, so we have to contemplate, think and meditate that deep inside is pure Consciousness and “I am pure consciousness”.

The body may have impurity in a physical sense, but it is a temple of the Divine.

When the kingdom of God is in our heart, the body cannot be impure. We have to learn how to respect our body, how to take care of our body, so that this temple of God is kept clean and use our body to realize the Divine Consciousness inside us. To realize the purity inside us we do not have to become pure, we are already pure. The apparent impurity stems from our ignorance and it can be eliminated through prac‐ tice of Yoga and Jnana.

METAMORPHOSIS COURSE The Light of the Self foundation has organized 7 month Metamorphosis course to bring the highest spiritual teachings of Sanatana Dhar‐ ma to genuine seekers in a systematic way and enabling us to lead a wholesome life free from all the conditioning belief systems. The course is structured around the 7 chakras in the hu‐ man body that deal with various aspects of our lives including desire, fear, karma and moksha. The classes are typically conducted once a month at Ananda Hall in Gandhi Ba‐ zaar. All are welcome. Registration fees is Rs 200 per head.

Testimonials Venue Ananda Hall, Gandhi Bazaar Main Road, Above Bata Showroom, Basavanagudi, Bangalore

“The key benefit is the clarity of thought. To recall to “be present” The quality of my actions will definitely improve” “More awareness about Karma and how one should approach it.

How I can make a difference to

For Registration Contact: 9980336086 / 9916583407 lightofself@gmail.com

those who are suffering” “Overcome the beliefs which were there because of certain social and family circles”

KOMAL’S YOGA

KOMAL’S YOGA

Divya Jyothi On the Web All editions of Divya Jyothi can be downloaded from the following links http://atmajyothiâ&#x20AC;?satsang.org/html/downloads_ezine.html http://issuu.com/atmajyothisubbu/docs

Contribute Divya Jyothi invites Atmajyothis to contribute articles before 10th of every month. Contributions to be sent to xsubbu@gmail.com or gayatri.kadiyala@gmail.com

www.atmajyothiâ&#x20AC;?satsang.org www.lightofself.org atmajyothi.satsang@gmail.com