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Prabhuji Speaks

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Talks on Bhagavad Gita

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Divya Jyothi

Parables of Shri Ramakrishna

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Sharing the Enlightened Wisdom

INSIDE THIS ISSUE:

I S S U E 1 4

Panchadasi

8

Patanjali Yoga Sutra

9

Swetaswara Upanishad Bhavadhare

12

Messages of Avatar Meher Baba

F E B

2 0 1 3

From the editor’s desk Hari Om,

17

Swetaswara Upanishad Bhavadhare - Kannada

23

Sanatana Dharma

28

Sakshibhavada Adhbutagalu

30

Poem on Shri Ramakrishna

31

The Supreme Goal

32

Mundaka Upanishad Chapter 5

33

Sri Dattatreya

35

True Discipleship

37

Universal Prayer

40

Lalitha Sahasranama Poorva Bhaga

41

Yogasana

43

In the Bhagavad Gita, Shri Krishna says that whenever there is a de‐ cline in Dharma, the absolute descends to the earthly plane to take a human form and restore order. Shri Ramakrishna is such an avatar. He not only revived Sanatana Dharma, but through his own example and realization taught that all faiths lead to the same truth. His teachings and his disciples have inspired countless faithful to seek communion with the supreme whether through love or through enquiry and still continue to do so. This month we are celebrating the birthdays and teachings of two such divine luminaries, Shri Ramakrishna Paramahamsa and Meher Baba. Meher Baba speaks of what true discipleship is about in one of the articles and a universal prayer for all of us to the Supreme. The quotes in this edition are sayings of Shri Ramakrishna. Prabhuji speaks about how through a play of light and shadows awareness manifests the visible universe and we as droplets in this ocean search for meaning and truth. Hope you enjoy reading this issue. — In Guruseva.


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Prabhuji Speaks - Play of Light and Shadow Dear Atmajyothis, Everything is a play of light and shadow Beyond the mind, thought, feeling shines the Supreme Light Light of Supreme Intelligence. Unaware of Itself Shining in Its own Glory. First Light and Shadow First Light arose When It became aware of Itself and Desired to know Itself Thus arose the feeling – the first shadow Feeling that there exists nothing.

Second Light and Shadow (Maya) From the urge to know itself, Everything came The sun, moon, the stars and planets Earth and heaven Living and non living Everything out of nothing Then arose the feeling of supreme “I”(aham) And the feeling of all these (Idam) The Seer(Sakshi) and the Seen (Shakshyam) Aham is the light, Idam is the shadow

Third light and Shadow (Avidya) Enamored by the sight, Forgetting Its own nature Identifying with the Seen, The Seer became the Seen Birth less and Deathless Nameless and Formless Jumped into the ocean Ocean of Samsara. Thus the journey began ‐ journey of Light and Shadow. Of birth and death, of joy and suffering, of endless cy‐ cles…..

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Talks on Bhagavad Gita Talk 1 My respectful pranams to all Atmajyothis. Today we are going to contemplate on the essential message of Bha‐ gvad Gita. Bhagvad Gita stands for the song of the lord. It's a bit strange, we always sing for the lord. We sing the glories for the lord. But why should lord sing for us? Why should god sing for human beings? That is Bha‐ gvad Gita ‐ the Song of the Lord. We are like children of god, of lord. When we sing glories of the lord, when we sing prayers of the lord we are calling the divine mother father. When the lord sings for us Bhagvad Gita it is call of the lord for all children to come back, back to home. That is Bhagvad Gita.

He is born in vain, who having attained the human birth, so difficult to get, does not attempt to realize God this very life

Bhagvad Gita is a text, is a song in, written by Shri Veda Vyasa. It is a part of the vast text called Mahabharata. Mahabharata is a story of two warring communities ‐ Pandavas and Kaurvas. Pandavas are fighting for dharma, of justice and Kauravas are fighting for selfish reasons. Sri Krishna guides the army of the Pandavas to the victo‐ ry. Mahabharata has more than one lakh shlokas. Bhagvad Gita is one section of Mahabharata. You have to understand the significance of Mahabharata and significance of Bhagvad Gita. Mahabharata is not only a story of two warring groups. It is a story of humanity. It is a story of all human beings. It is said that you can’t find a character of human being who is not portrayed in Mahabharata. In the world you see we have variety of human beings – good, bad, cunning, trenchers, honest, enlightened, unenlightened ‐ so many variety of human beings. Mahabharata is a psychological portrait of all types of human beings, and characterization of their behaviour patterns. It is one of the greatest psychological studies of human beings. That’s why it is said ‐ you will not be able to find a single human being whose character is not portrayed in Mahabharata. If Mahabharata is psycho‐ logical portraying of human beings, Bhagvad Gita is the spiritual call for the human beings. The spiritual mes‐ sage behind psychological profiling. This Bhagvad Gita is called yoga‐shastra, is called brahma‐vidhya and it is given as a conversation between Lord Shri Krishna and Arjuna in the battle field. Bhagvad Gita is a cream of all Upanishads,Sarvoupnishado gavo dog‐ dha gopal nandan ,partho vtasa sudhibhokta All Upanishads are like cows. Shri Krishna is taking milk, the essen‐ tial cream of Upanishads and giving it to the child ‐ Partha or Arjuna. What is Upanishad? Vedas are vast ‐ a large number of revelations, divine revelations, which happened, which our Rishis, the enlighten beings, got from the lord. The essential message of Vedas is taken and given in Upanishads. Upanishads are the last section of the Vedas. It is called Vedanta. The essential meaning of Vedas is given in Upanishads. The Vedas are vast ‐ so many numbers. Upanishad are many. Lord Shri Krishna brings the cream of the message of Upanishads in the form of Bhagvad Gita and Shri Maharishi pens this Upanishads message in the form of Bhagvad Gita ‐ in the psychologi‐ cal profile of human beings call Mahabharata. What is Upanishad? Upanishad is something which will uplift you. Upa means upwards ‐ Nishad means ‘takes’. Upanishad also means to sit near, to sit at the feet of enlightened master, Sadguru, and listen to the scripture of truths. As you listen and understand the truth, the truth starts transforming our inner being. This process is called Shravana, Manana, Nididhyasana. Listening to the truth from the master, internalizing it and meditating, contemplating on the truth – is what is called Upanishad. And the truth uplifts you. The vast section of Vedas, the message of that Vedas is in Upanishads. The message of Upanishads is in Bha‐ gvad Gita. That is why Bhagvad Gita is the cream of cream of cream of the essential spiritual knowledge. That is why Bhagvad Gita is Brahma Vidya and Yoga‐Shastra. Brahma Vidya means the knowledge of the supreme reali‐ ty. That is message of Upanishads ‐ knowledge of supreme reality. We have two kinds of knowledge in the world ‐ the knowledge related to the world – be it engineering, medicine, how to cook, how to do cycling, as‐ trology, astronomy ‐ which are required for us to make a living in the world. This is called lower level knowledge

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– Apara Vidhya. Whereas, there is a higher knowledge which uplifts you, purifies you, which enlightens you, which elevates you. It is not knowledge about skills for living – it is knowledge of life itself. Knowledge of who we are. Knowledge about what am I. Knowledge about what is reality. Knowledge about how can I become more evolved person. That is called Para Vidhya. Upanishads, Bhagvad Gita come in the category of Para Vidhya ‐ highest su‐ preme knowledge.

Is anything impossible for the grace of God? Suppose you bring a light into a room that has been dark a thousand years; does it remove the darkness little by little? The room is lighted all at once. Intense renunciation is what is needed

There is nothing higher than Para Vidhya. The knowledge which uplifts you, knowledge which liberates you, knowledge which brings meaning to our life is called Para Vidhya. Unfortunately in our schooling system, our edu‐ cation system ‐ we have a good exposure for skills for living, Apara Vidhya, but our skills for life, the knowledge for the life, the knowledge which uplift us, the knowledge which makes us better human beings, the knowledge which liberates us, Para Vidhya, there is no exposure. Bhagvad Gita brings the highest knowledge of Para Vidhya in the form of brahma vidya, knowledge of the reality. Here, Shri Krishna is the teacher and Arjuna is the student. Shri Krishna is Sadguru, Enlightened Master and Arjuna is the Shishya. For understanding Bhagvad 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 Shri Krishna is the lord. Shri Krishna is the master of universe. He is also our self, our inner self – Parmatma. Bhagvad Gita is a dialogue between Jivatma, Arjuna, and Parmatma, Shri Krishna. So I would say Bha‐ gvad Gita is Atma gita. It is a song of the supreme self. It is a dialogue between Jivatma and Parmatma. This is what Bhagvad Gita is about. Bhagvad Gita brings a fresh message, a new message, an ancient message ‐ the mes‐ sage of the spirituality. The message of reality. Message which uplifts. Bhagvad Gita is not a scripture for one religion. Bhagvad Gita is a universal scripture. The message of Bhagvad Gita is universal in nature. It is applicable to all living beings. So when you study Bhagvad Gita, when you think of Bha‐ gvad Gita, when you contemplate on Bhagvad Gita ‐ understand that you are Arjuna and Lord Shri Krishna is our innermost self ‐ parmatma. Arjuna is the jivatma and Lord is the parmatma. The lord sings, lord cows the jivatma back to himself. This is the essential message of Bhagvad Gita. Talk 2 My respectful pranams to all Atmajyothis. Today we’re going to contemplate on the essential message of Bhagvad Gita – self realization. A person who has realized the self is called ‘Sthita Pragna’ – one whose mind, one whose intellect is established in higher consciousness – the Pragna – the awareness, is called Sthita Pragna. The charac‐ teristics of such a person is beautifully described in Bhagvad Gita Second Chapter Shloka 55 onwards. Bhagvad Gita promise is that from following path of the Yoga – the union, a human being attains the state of Sthita Pragna, of higher consciousness, of higher awareness while he is alive, and attains the highest possible bliss, self realiza‐ tion. The Bhagvad Gita Shloka in Sankhya‐Yoga, Second Chapter, lists various characteristics of Sthita Pragna. Let us look at one of the characteristics – “Dukheshu anudwignamanaha, sukheshu vigatasprihaha, Veetaragabhayak‐ rodhaha, sthitideehi muniruchyate” – A person who has enlightened wisdom, who is self‐realized, whose wisdom is established in truth, is not affected by ups and downs, the joys and sorrows in life. He develops a total equanimi‐ ty, while walking in the world, while being in the world. He doesn’t jump with excitement when something favour‐ able happens, nor gets depressed when something unfavourable happens. He is not attracted or repulsed by the material nature. He is free from Bhaya – fear, he’s free from Krodha – anger. Such a person has a very tranquil mind. Equanimity. This is an ideal of enlightenment Bhagvad Gita places before us. There are many characteristics of Sthita Pragna in Bhagvad Gita you can read, Shloka 55 onwards. To summarize the characteristics of Sthita Pragna, you can describe by the Lotus Flower. The Lotus symbolizes the enlightenment. The Lotus is born in mud, grows in water, flowers with Sunlight. The Lotus is not affected, the Lotus is not touched by water. Lotus doesn’t have characteristics of mud, similarly, a Sthita Pragna is born in this world of Prakriti. He’s in Samsara, Life. He lives completely unaffected by the water, the turbulence of Samsara.

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He’s completely free from the turbulence. And his wisdom is flowered like a Lotus. Lotus flowers with the sun‐ light. Similarly, in Sthita Pragna, the Pragna is wisdom, the awareness, his intellect has flowered with the light of the awareness – Pragna. He is like a Lotus – to be in the world but not be of it.

In the scriptures you will find the way to realize God. But after getting all the information

Another example we can give, there’s a Jail. In the Jail, a thief is put in the locked Jail. The thief feels very restless, afraid when he is locked up in the Jail. But one day, the police inspector who is in charge of the jail, he walks in. Because he has no place to stay, he sleeps in one of the cells of the Jail. What is the state of mind of the thief, who is locked up in the jail and what is the state of the mind of the police officer who is sleeping in the jail freely? This, if you understand, you understand what is the state of a liberated person’s mind. The thief is afraid, he’s bonded, he’s put forcefully into the jail. Whereas the police officer knows he’s free, he sleeps peacefully in the jail on his own will, and walks out. Similarly, a Sthita Pragna lives in the body, but he’s free from all the disturbances of life. His mind is equanimous. He maintains his equipoise – balance of mind, under all circumstances. This is the ideal of a human being Bhagvad Gita places in front of us. The Song of the Lord – Bhagvad Gita – calls us to attain the char‐ acteristics of a Sthita Pragna, to become a Sthita Pragna by following the path of Yoga, by following the path of Yoga Shashtra.

about the path, you must begin to work, Only then can you attain your goal.

Parables of Shri Ramakrishna The abstruse ideas of religion and philosophy have an unerring appeal when clothed in homely imagery. Great truths are easily comprehended when expressed through a simple figure or similitude. The homeliness of the outer crust endows the core of the teaching with an effortless familiarity, ensuring its usefulness in the day to day life of religious practice. Parables therefore occupy a most important place in the teachings of the saints and seers. Sri Ramakrishna Paramahamsa, the spiritual teacher par excellence does not make his parables obscure; the morals they convey lie on the surface. Many of his parables are drawn from ordinary domestic and social life, customary with the people who lived around him. Some he had devised on the model of Puranic stories. But all have a humorous vein and bear witness to his consummate with and keenness of observation. A few selected parables are given below: 1. Faith 1.1 Faith unbounded One day, Sri Krishna, while going in a chariot along with Arjuna, looked up to the sky and said, "Behold! What a nice flight of pigeons there!" Arjuna at once turned his eyes in that direction and exclaimed, "Really, friend, very beautiful pigeons indeed!" But the very next moment Sri Krishna looked again and said, "No, friend, they are not pigeons, it seems." Arjuna, too saw again and said, "True, they are not pigeons." Now try to understand the meaning of this. A great adherent to truth that Arjuna was, he did not possibly assent to whatever Sri Krishna said, simply for flattering him, But he had such an unflinching faith in Sri Krishna that he perceived at once actually whatever Sri Krishna said.

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1.2 The power of faith You must have heard about the tremendous power of faith. It is said in the Purana that Rama, who was God Himself‐the embodiment of Absolute Brahman‐had to build a bridge to cross the sea to Ceylon. But Hanuman, trusting in Rama's name, cleared the sea in one jump and reached the other side. He had no need of a bridge.

The nearer you approach to God, the less you reason and argue. When you attain Him, then all sounds—all reasoning and disputing—come to an end. Then you go into samadhi—sleep—, into communion with God in silence."

2. Devotion 2.1 That Pure Love for God In the course of his pilgrimage through the southern parts of India, Sri Chaitanya Deva came across a certain devotee who was in tears all the while a pundit was reading from the Gita. Now this devotee knew not even a single word of the Gita. One being asked why he shed tears, he replied, "It is indeed true that I do not know a word of the Gita. But all the while it was being read, I could not help seeing with my inner eye the beautiful form of my Lord Sri Krishna seated before Arjuna in a chariot in the field of Kurukshetra, and giving out all those sublime thoughts embodied in the Gita. This it was that filled my eyes with tears of joy and love." 3. Yearning 3.1 Self help and Self Surrender A father was once passing through a field with his two little sons. He was carrying on of them in his arms while the other was walking with him holding his hand. They saw a kite flying and the latter boy giving up his hold on his father's hand, began to clap his hands with joy, crying, "Behold, papa, there is a kite!" But immediately he stumbled down and got hurt. The boy who was carried by the father also clapped the hands with joy, but did not fall, as his father was holding him. The first boy represents self‐help in spiritual matters, and the second self ‐surrender. This man who knew not letters, had the highest Knowledge, for he had pure love for God and could realize Him. 4. Tyaga and Vairagya (Renunciation and Dispassion) 4.1 Equal vision is the first and last sign of renunciation. A husband and wife renounced the world and together undertook a pilgrimage to various holy shrines. Once as they were walking along a road, the husband, being a little ahead of the wife, saw a piece of diamond on the road. Immediately he began to scratch the ground to hide the diamond in it, thinking that if his wife saw it per‐ chance she might be moved to avarice, and thus lose the merit of renunciation. While he was thus scratching the ground, the wife came up and asked him what he was doing. He gave her, in an apologetic tone, an evasive reply. She, however finding out the diamond and reading his thoughts remarked, "Why did you leave the world if you still feel the distinction between the diamond and dust?". Source: Tales and Parables of Sri Ramakrishna book published by Sri Ramakrishna Math. ‐ Contributed by Shri Guru Anand KC

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To attain God a man must have certain favourable conditions: the company of holy men, discrimination, and the blessings of a real teacher. Perhaps his elder brother takes the responsibility for the family; perhaps his wife has spiritual qualities and is very virtuous; perhaps he is not married at all or entangled in worldly life. He succeeds when conditions like these are fulfilled.

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Panchadasi - Tatva Viveka Parama Sadgurugalige Namanagalu. Salutations to Pujaneya Prabhuji. '' O Sadgurudeva ! Truly , it is the Grace of Gurudeva That the knowledge of Unity arises within . Then only one is released at last from the great fear of life and death . O Gurudeva ! O Pujaneya ! Please Bless me to Merge in Gurudeva's Lotus Feet .'' Verse No 6 : "This Consciousness , the consciousness of ignorance in deep sleep is distinct from its object, the consciousness of ignorance is different from ignorance, but it is not different from the consciousness that we have in the dream and the waking state". Commentary: The consciousness remain the same in all the three states, the objects may be different, the states of mind may change, but the consciousness remain the same. We can recognise only one state. When we are awake, that is total reality, when we are dreaming, that is total reality, when we are in deep sleep, that is total reality. In the three states the reality is Pure Consciousness! which we are not aware of. The consciousness in the dream state ,the consciousness in the waking state, the consciousness in the deep sleep state are not different from each other, they are all same. Every single day we go through all these three state, but the consciousness is one, so, in our 24 hrs. most of us pass through these states. The objects of experience will Change, but, the conscious‐ ness does not change, like wise there is no difference between the consciousness of one day and that of any other day, so we have this consciousness remaining the same in one. 24 hrs. cycle, what about the consciousness in the next 24 hrs. cycle? It is the same. Whichever state it is, whatever may be the illusion, we must act according to it. If we dream of a tiger, either we must flee the tiger or we must run, if not, we will suffer pain until we wake up. When in waking state, we have to act according to the world of Maya until we are awaken and realize the Eternal Self. The joys and suffering of the world will be real to us until we realize the Eternal Truth. Verse No 7 : "Similarly the consciousness in the months, years, ages and creation cycles of past and future is the same, consciousness has no beginning and no end. It is self ‐ effulgent." Commentary: All changes that occurs inside or outside occur in the objective world, the consciousness through which the per‐ ception become possible is one and the same. We can visualize the consciousness in terms of ocean and every‐ thing in it all objects including our bodies mind and everything are so many tiny bubbles. Bubbles appear to be separate, but it is the part of ocean. They are created by ocean out of itself (ocean). If we understand the water that is the bubble, we understand the water that is ocean. Bubble is the Divine spirit in ocean as Atman is the Divine spirit in us. when we understand that bubble is water, we understand the Divine Spirit (Atman) that is us, when we understand the ocean is water, we understand the Divine Spirit (Brahman) that is universe. Within eve‐ ry bubble is air which is like the unmanifested desire accumulated in deep sleep. some bubble may be bigger and some may be smaller, some bubble may last longer, some may not last so long, but the ocean remains the same. Consciousness does not change. If we can get identified with that consciousness which does not change at all neither in the three states, nor from day to day, neither from months to years or creation cycle, we are there for ever, but, instead of knowing that we are the ocean, we have got identified with this tiny bubbles, so, I am this bubble with name and form, and they are that bubbles with their names and forms, so and so. Just as the ocean is water, in the state of bubbles and waves, the Consciousness is the same in all the states, waking, dream and deep sleep. Shirasa Namisuva, Gurudeva Pada sevaki.

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Patanjali Yoga Sutra - Talk 5 Sathya – Truthfulness October 11th, 2012 My humble Pranams to all Atmajyothis, the divine selves, lights of the self. Today, let us contemplate about a spiritual Practice namely, Sathya – truthfulness, a Yama described by Patanjali Maharishi in Patanjali Yoga Sutra. Sathya is a basic and core strength developed by an individual on Spiritual Path. Sathya, truth, is as important as it is because the essential nature of the Self, Atma or supreme reality is Truth. This is the reason why I repeatedly say ‘Atma darshanam, Brahma darshanam, Brahma darshanam, Sathya darshanam.’ To know The Self is to know The Supreme Reality, to know The Supreme Reality is to know The Truth and to know The Truth is to be The Truth. Once one is of the nature of The Truth, one is free from all sufferings. This is the core teaching of Atma Darshana Yoga, the core teaching of Yoga principle. Truth is one’s essential nature and hence so important. To move closer to one’s nature, truthfulness is to be practiced by a Sadhaka.

God cannot be

Sathya pratishtayam kriyaphala ashrayathvam. (Sutra 36 of chapter 2.) For one who is established in Truthfulness, all actions will bear fruits quickly.

realized by a mind that is hypocritical, calculating, or argumentative. One must have faith and sincerity. Hypocrisy will not do. To the sincere, God is very near; but He is far, far away from the hypocrite.

The actions, thoughts, words and deeds of a person who is established in truth, bear fruits, come true. The ac‐ tions of a person established in truth will unfailingly bear fruits and the thoughts of such a person will manifest in reality. Let us understand how and why this is so. As it has been told earlier, truth is our inner nature ‐ Atma is The Truth which is The Supreme Reality. The more one moves closer to The Truth the more one unites with The Truth, The Supreme Reality. Everything in Nature work for The Supreme Reality and The Laws of nature obey such a person’s words and deeds; who is united with The Supreme Reality. The more one is established in truth, the more one is closer to The Supreme Reality, the more clearly and quickly, one’s thoughts, words and deeds manifest and bear fruits in the Universe. As one grows closer to The Truth, one grows closer to the center of power of the Universe. When a common citizen wants something to be done by the government, it may take a long time, but if the same thought or words comes from someone working in the Prime Minister’s office, it will manifest quickly as he is closer to the center of power. Similarly, if one is closer to the center of power of the universe, which is The Truth, one’s thoughts, words and deeds will manifest in the Universe quickly. Now does it mean that if a person who is established in truth says that the sun will not rise the next morning, then the sun will not rise? If that person says that rivers will flood this very moment, will there be floods? No, it is not to be misunderstood in that way. One being established in Truth will not contradict any of The Laws of Nature, as they work according to the order prescribed by The Supreme Reality. Certainly such a person’s thoughts or wishes will not be against the existing order of the Universe. Or does it then mean that he will wish for personal gains? No, this is also not true. The closer one becomes to The Truth, more unselfish one becomes. Such a person’s wishes will be more for the welfare of the universe, for the welfare of all living beings. They are unselfish in na‐ ture, because the nature of Supreme Reality is unselfish. Thoughts and words of such a person are not of any selfish interest; they are not for personal gains but for the welfare of the Universe and those will come true. Mahatma Gandhi practiced Truthfulness as a spiritual practice. His practice of truth gave him tremendous power, courage and strength. Millions of people in India followed every word of Mahatma Gandhi; he mobilized tremen‐ dous force against British rule. He built a complete force which was non‐violent, the foundation of which was Sathya and Ahimsa. These were major strengths of Mahatma Gandhi. Truth is a tremendous power. If one is true, if one lives truthfully in thoughts, words and deeds, the universe will obey those thoughts, words and deed. The universal laws will obey such a person who is established in The Truth, not for any selfish gain, but for univer‐ sal welfare his thoughts will manifest as reality. This is the meaning of the above Sutra. Here we have to under‐ stand with clarity about the distinction between ‘Truth’ and ‘Fact’. What is in my hand now is a book and this is a fact. Fact is objective in nature. Very often, there can be dispute on a fact between two persons. Truth on the

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What will you achieve by mere reasoning? Be restless for God and learn to love Him. Reason, mere intellectual knowledge, is like a man who can go only as far as the outer court of the house. But bhakti (devotion) is like a woman who goes into the inner court.

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other hand is one’s subjective perception of facts. When we say, we have to be truthful in thought, word and deed; we have to be accurate in our subjective perception and communication of the same. Now this is im‐ portant as enlightenment requires a purified intellect called Buddhi, in which intuition can develop and one can realize The Truth. In the purified intellect develops intuition which leads to enlightenment. When the intellect is covered with lies, an, masked with lies, layers and layers of lies, how can one realize The Supreme Truth? The masks have to be dropped; the lies have to be dropped, only then will the intellect become free, the intuition bloom. The intuition will show The Self, The Truth. One has to drop the lies. Let us think about it, if one is telling a lie, how many lies does one later require to defend that initial lie? If one lies once, it will have to be defended with many lies. On the contrary, if one speaks truth, it need not be defended because the truth stands on its own grounds. The truth does not require any support, but a lie requires support, falsehood requires support. If one tells one lie, one has to remember that lie and be consistent whenever that situation arises. The lie stays deep in one’s Consciousness. It goes deep into one’s subconscious. Truth does not corrupt the sub‐conscious, lie cor‐ rupts. If one has to be free, one has to drop the lies and be free. 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 The Truth and Lord Shri Krishna, the great divine incarnation was on the side of Pandavas. 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, when he was disturbed. At that time, Lord Shri Krishna asked Dharmaraja to tell Dronacharya that his son, Ashwatthama was killed. Lord Krishna asked Dharmaraja to tell that because Dharmaraja was known for Dharma or Righteousness and it was also well known that Dharmaraja would not tell lies 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 a boon of immortality, but, if the words come from Dharmaraja, who stands for Righteousness, it was possible that Dronacharya would believe him and get demoralized. Dharmaraja did not agree to do this, he said that he will not tell untruth. Then Lord Shri Krishna told him that an elephant called Ashwatthama will be killed he can tell the truth. Then, Dharmaraja can announce that an elephant called Ashwatthama was killed. In Sankrit it is, “Ashwatthamo hataha kunjaraha”, which means and elephant called Ashwatthama is killed. Dharmaraja agreed because it was a fact and he announced that, but Krishna blew his Conch exactly when the word ‘elephant’ was uttered by Dharmaraja, so effectively the communication from Dharmaraja was that ‘Ashwatthama is killed’. This shattered Dronacharya. Dronacharya knew that Dharmaraja could not be disbelieved. Dronacharya was demoralized and he dropped his weapons and was killed. This inci‐ dence helps us to understand the distinction between truth and fact. Dharmaraja, the embodiment of righteous‐ ness told a fact that an elephant was killed, but the fact was corrupted by Lord Krishna by blowing the Conch. Now what are righteousness, truthfulness and fact? It is said that immediately after uttering the above said statement, Dharmaraja lost his moral ground. Figuratively, it is told that Dharmaraja’s feet never would touched the ground as he always spoke truth, he always lived in righteousness, but the moment he uttered this fact that the elephant Ashwatthama was killed, his feet touched the ground, which means that he uttered a lie. In reality, he spoke the truth, but deep within his Consciousness, he knew that the intention of telling the fact was to con‐ fuse Dronacharya. So, even though the words are fact, the intention is 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 of the Universe. Even though Dharmaraja told the fact, it was with an intention of wrong communication and he lost his moral ground. Lord Krishna did an intentional corrup‐ tion of communication but his Consciousness was not affected because his Consciousness was always in tune with Truth and working towards welfare of the Universe. We have to align our thoughts, words and actions with truth. This is what is meant by being established in truthfulness by Patanjali Maharishi. If one is established in truthfulness, laws of Universe will obey and bear fruits of thoughts, words and deeds.

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Let us now contemplate about the practice of truth in our life. Many times we use white lies, harmless little lies and many a times we tell dark lies for personal gain, can we become aware of the lies we are telling to ourselves and sometimes and to others? The biggest lie which we tell is when we associate The Self, The Consciousness with non‐self which is our body, mind and intellect. Whenever we use any word, thought or deed mistaking the Self with the non‐Self, then we are telling untruth and drifting away from the truth. For example, when I am lift‐ ing my hand, the ‘I am’ is the truth, lifting the hand happens to the body. In reality I should say that the hand is being lifted, because ‘I am’ is the witness and we should not confuse that with the body or mind. The body is the doer, the mind is the enjoyer and the intellect is the thinker, I am not the body, mind and the intellect. If this awareness is in the speech while speaking, and we do not confuse doing, enjoying and thinking with myself, then we are in truth.

A Jnani (selfrealized soul) loves to talk only about God. He feels pained if one talks about

‘Live in truth’, is the message of Patanjali Maharishi. Today in the day of commercialization, advertisements, we are bombarded day in and day out with advertisements, propaganda, political and commercial information. We are to be aware of the fact behind such propaganda so that our actions are based on pure intellect and intuition rather than corrupted information, which is handed over to us through the media, news media. This is the prac‐ tice of Truth, practice of truthfulness in our life. This is called Sathya. The moment one aligns with truth through thoughts, words and actions, the universal laws obey.

worldly things. But a worldly man belongs to a different class. He always has the turban of ignorance on his head. He always comes back to worldly topics.

Zen Koans A monk came to say good bye to Ch'an master Niaowo (Bird's Nest). He said: ‐Thank you, Sir, for everything you've done for me. Now I got to go. Niaowo asked: ‐Where will you go? ‐Any place where I can learn Buddha dharmas. ‐Of Buddha dharmas, I got some. ‐Where is it? Niaowo pulled a thread out of his cloth sleeve, and asked: ‐Is this not a Buddha dharma?

A monk said to Joshu, "I have just entered this monastery. Please teach me." "Have you eaten your rice porridge?" asked Joshu. "Yes, I have," replied the monk. "Then you had better wash your bowl," said Joshu. With this the monk gained insight.

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Swetaswara Upanishad Bhavadhare Today we are continuing the Swetaswara Upanishad .

If you meditate on an ideal you will acquire its nature. If you

हरः ऊँ | ॄ वा दनो वदं ित कं कारणं ॄ कुतः ःव जाता जवाम केन वच संूितँठा: आ दँठताः केन सुखेतरे शु वता'महे ॄ (वदो )यवःताम ्

।।१।।

think of God day and night, you will acquire the

Brahmavadis are questioning or asking ‐ 'is Brahman cause of the Universe? How are we born? How are we liv‐ ing or surviving? Where are we surviving living? O Brahmajnanis ! O Blessed knowers of Brahmans ! Please tell us who ordinance the fruits of actions in terms of happiness and unhappiness to us .

nature of God. A salt doll went into the ocean to measure its depth. It became one with the ocean.

The question is from Brahmavadis (seeker), those who are seeking Brahmans to an Enlightened One. The ques‐ tions are about life, we can have questions about matter, we can have questions about sub‐objects, and we can have questions about subject, these are questions about existence. Not about the object, not about a subject . About object we can ask questions, when there is going to rain? when there is going to be sunshine? When is marketing going up, when does the market go down? Who is winning in the cricket? Who is loosing the crick‐ et? There are questions relating to subjects . We ask questions about ourselves also. Why am I unhappy? Why am I in trouble? How can I be successful? How can I make more money? These are the questions about the sub‐ ject. There are questions about the object, there are questions about the subject. The questions which Brahma‐ vadis are asking is neither about the subject nor about the object. They are about the existence, the Supreme Reality ‐ What is Supreme Reality? Many people come to a spiritual master and ask a question, Guruji when am I getting married? They are about personal life. This world is so bad, they are so many good and bad things in world, all are corrupt. Atmajnanis are beyond this, asking the questions about these matters are wasting the time of Guru as well as disciple, but unfortunately today people have deeper troubles of the lower level of existence, so, Guru out of compassion, try to help the person, he may give consolation, he may give words of wisdom, but really a question to be asked to a Guru is the question of existence and not about day to day life. From a Self Realized Master you have to seek the answers about existence, not about day and life. So, these Brahmavadis are very clear, they are going straight to the point. What is the 1st question? कं कारणं ॄ कुतः ःम जाता - The question is weather the Brahman Supreme Reality is the cause of this world? Why is this question coming? What is asked and what is the intention behind asking? You have accepted that God has created the world, these Bramhavadis are asking the question, has God created the world? Why this question that God has created the world or not has come to? Most of the people does not get this question or confusion at all. Is Brahman responsible for creation? Do you have doubt that God has created this world? These people are getting a doubt, has Brahman created the world? Why are you not getting this question and why are these people getting this question? You have accepted that God created the world, who told you that

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Add your tears to your yearning. And if you can renounce everything through discrimination and dispassion, then you will be able to see God. That yearning brings about Godintoxication, whether you follow the path of knowledge or the path of devotion.

13

God created the world? The reason for asking the question you have to understand, What is the nature of Brah‐ man? Sacchidananda Swaroopi, Sat Chit Ananda, Brahman is full of Bliss. Sat‐ Eternal, Brahman is Truth, he is Eternal. Ananda‐ His nature is Bliss. Chit‐ Brahman is Consciousness. What is the nature of Bhagavan? Sat Chit Ananda‐ Truth (eternal), Consciousness, and Bliss. Why did he create this world? Whenever you do work, you are doing work because you are lacking Bliss, you are doing work to get happiness. When the nature of Brahman is Bliss, why did he do the creation work? People do work because they lack happiness, it is like a milliner and a worker , a worker has to work daily, a milliner can work once in way because ha has got enough, but a poor man has to work everyday, if he doesn't work a day, he cannot survive. When Brahman is filled with Bliss, why did he do this creation? There was a kingdom, there was a great king, in his kingdom all the people were happy because he was a great king, avowed king. People were working hard, they used to earn money and do a lively hood. The king was think‐ ing, why these people are working? Everybody has to work from morning till evening, than he understood, eve‐ ryone are working for survival. For eating purpose they have to work. He was Very compassionate king, and he meditates, Bhagavan comes in front of him and asks 'what do you want?' Than king says, 'from tomorrow onwards not a single sole in my kingdom should be hungry'. Bhagavan smiles and says, 'Tatastu' means 'let it be'. Next day morning people get up, every one are feeling stomach full, and when the stomach is full why should someone work? Everyone are working to get something for the stom‐ ach, nobody is working now, the whole kingdom, everyone becomes lazy. Not a single person is working and people become lazy. There are no soldiers, all soldiers have left the job. The whole kingdom is divested. Another king comes, kills many people and captures the kingdom. To do some work, there should be some deficiency, or else who wants to work? Now the natural question is, Bhagavan has created such a big Universe, was he without bliss? If Brahman is blissful why did he create? If he is not blissful why is he called Satchidananda? Did you understand the answer? So, this is the question. Now if he has created the universe, than many people will say, ' if God has created the universe, it must be perfect, why all problems? There is a beggar there, there is king here, there is an emperor there, there is a pauper there. There is good aspects, there are bad aspects, there are good beings, there are bad beings. If God created this universe, why did he create this imperfect universe? Did you all get this question?? Where are we born from? You don't even know this much and you say you are Brahmavadis. Born from mother's womb. This is not such a simple question, where are we born from? We means, all living beings, all creations, where are these born from? That is also not a straight forward answer. Because, in creation, whatever you see is 'Jada', our body is jada, the creation is made out of achetana ‐ unconscious. Brahman is Satchidananda roopa, chetana swaroopa. How did the unconscious came from consciousness? Brahman is the nature of pure consciousness, and the world is of the nature of unconscious ‐ matter. How matter came out of consciousness? It is like a horse giving birth to a donkey. They are of opposite nature. Where are we coming from? Most of the people know the an‐ swer very well, I came from my mother. Where did your mother come from? She came from her mother, ok, everybody has clear answer.

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But, whoever gets a question, why did unconscious come from consciousness? What made the unconscious come out of consciousness? They are totally of opposite nature. Children should be like mother or father, so, if something came out of consciousness , than everything should have been consciousness, the creation is the nature of insentience. So, how insentience came out of sen‐ tience? 1st question is about the bliss of Bhagavan, 2nd question is about the nature of consciousness of Bhagavan. How did unconscious come out of consciousness?

You may learn a great deal from books; but it is all futile if you have no love for God and no desire to realize Him. A mere pundit, without discrimination and renunciation, has his attention fixed on 'woman

There was a sadhu, he comes to a kings palace, people allow him to come inside. Somebody says 'O Sadhu Maharaj, why have you come here? Begging is not allowed in this palace. Sadhu Maharaj says, 'I have come here to ask for a room to stay'. The minister says sarcastically, 'do you think this is a hotel?' Sadhu Maharaj says, what is this? This is a palace. Who's palace? This is my palace. Who was there before you came here? My father was there. Who was there Before your father came? My grand father, my great grand father, my great great grand father. Everybody comes and stays for some times and go, what else is this than a hotel? And I asked to stay for one night. Some people stay for long time, some for short. All of us are temporary visitors to this place. Where did we come from? Where we are going? And this place does not belong to us. A Sufi says, 'your children are not your children'. They are God's children. They came through you, but, they are God's children. You gave them a body, who gave the consciousness? That consciousness came from Brahman. So, how can they be your children?

and gold'. Why are we living? Every living being are born, grows up, and dies. This is the story of every living being. We eat something, produce some children, earn something and die. Why are we living? Is there any aim for this living? And after we die, where do we go? How were you before you came from mothers womb? What will happen to you when you drop your body? Ramana Maharishi saw the death of one of his relatives. So, he asked one question, what happens if I die? Than he started meditating on death. The heart beat stopped, the body became cold, he died. But suddenly he real‐ ized, the body is dead, 'I' am not dead. The body which takes birth and dies, which is temporary in nature, in that body, there is something Eternal in life. After we die where will we go? Than there is a question, we are here, some people experience happiness, and some people experience sor‐ row. Somebodies intellect is running fast, somebodies intellect is running slow. Somebody is very smart, and somebody is very dull. Some people earn lot of money, some people don't earn anything or loose everything, there is a beggar, there is a emperor. The answer given to us for this is karma phala. We tell according to your karma, you are like this. We accept that the karma phala is there, than there should be a strong law, which makes it happen. Who created this law?

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This is the 1st question. For the law of karmic actions, there is a rule. So, who created this rule? And why he created this rule? These are the questions asked by Brahmavadis‐those who are seeking Brahmans, to Brah‐ majnani one who has realized Brahman. कालः ःवभावो िनयितय'द0ु धा भूतािन योिनः पु4श इित िचं6य। । संयोग एशां न 6वा6मभावा-

If you first fortify yourself with the true knowledge of the Universal Self, and then live in the midst of wealth and worldliness, surely they will in no way affect you.

दा6माँयनीषः सुखदःु ख हे तोः ।। २ ।। How did this creation come into picture? Is time responsible for this creation? Is nature responsible? Is laws responsible? Is it an accident? Or five elements? Or jeevaatma‐individual soul? Who is responsible for this crea‐ tion? Why this question came? Because if we say Brahman is of blissful nature, he didn't create. If he didn't create this, who created this? If he is the nature of bliss, he has no reason for creation. If he is blissful , than there must be someone else! and they say 'Kaala' time. 'Kaalayi tasmi namaha'. So, the time is responsible for all these happening. Beings are born in time, grow up in time, and die in time. So, who is giving birth to living beings? Time. Is time causing birth, is time responsible for creation? Bhagavan is Lokakshaya kaalaka. Bhagavan says in Bhagavadgita 'kaalosmi lokakshaya kaalaka' ‐ I am the na‐ ture of time. The destroyer of the three worlds. The time destroys. Time is birth, Time sustains, and Time is death. Than why Time is not responsible for creation? Is Time real? The creation itself is changing, there is something which has to be changing, if the creation has to happen, than there is something which is not changing in nature. What is there in creation, cannot create something else. To have a creation, there should be something which is not created. Than the creation come into picture. Now, is Time created or Time was there before creation? Was Time before creation or Was Time after creation? Which is first? Chicken or the egg? Many people say, Time is responsible for everything, Time is God. Time is relative. Time passes depending on the state of the mind. Depending on the state of the mind, the pas‐ sage of the time is different. Let us say you have tooth ace, 10' O Clock in the night you get tooth ace, O my God, every minute is like one year. You are waiting and waiting, the time is stretched like anything. Than one day, your loved one comes to your house, you are with them. One month, how did it pass? when our mind is filled with happiness, the time runs, when our mind is filled with sorrow, the time is stretched. When you are with your beloved, you don't know how the time passes, in sorrow the time slows down. So, one which is based on the state of your mind, how is it the cause of the world? Time is relative in nature, theory of relativity say that only, time passage is different in different planets, differ‐ ent speed they go. It will be very different for each person. Somebody stays in earth, the time passes slow, somebody in fastest planet, the time passes Still slower. if you move according to the light, the time stops. One day somebody will discover a plane which can travel as fast as light. You go for one hour, you are not aged. When you come back, everyone might have died, but you are not aged, because you have travelled with

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the velocity of light. So, ageing also depends on how fast you are moving. The passage of time depends on how fast you are moving. Time itself can be stretched, compressed or changed. Our ancestor told, one year of human being is one day of devatas. One year of devatas is one day of Brahman. This is the relativity of time. Passage of time is different in different beings. Depending with the speed they are operating.

Through selfless work, love of God grows in the heart. Then through his grace one realize him in course of time. God can be seen. One can talk to him as I am talking to you

So, you look at the star in the sky, what are you seeing? You are seeing light from the star. Let us say you had a microscope there where you can see what's going on. You are seeing it now, but the light to be star took billions of years. So, somebody's past is your present. Your present is somebodies past, so, what is time? Time is very relative. How can time be responsible for creation? No, everything is happening because of nature, what is nature? You take a seed, you put in soil, put some wa‐ ter. Seed becomes the plant, plant becomes tree, and the tree gives more seeds. So., nature means what's is unmanifest keeps on manifest. Who made this unmanifest to manifest? Than he says, a rule, law. What is law? Everything in creation is because of law. Who made that law? Space? Everything came out of space? What is space? Space is gap between two things. Did you see the space in between the objects or space created the objects? Somebody says it is the nature of law. No, it is accident , science says everything is accident. So, that is the part of the theory, there was water in the ocean, there was nitrogen in the air, there was lightening, because of lightening nitrogen got converted into some form of chemical, where life form and life came out of it. Can accident create a human being? Is 5 ele‐ ments responsible? Air, water, fire, wind and space. Who created this five elements? No, we jeevaatma created says some one else. The creation is of living beings, the living beings are happiness and unhappiness. Who created this happiness and unhappiness? It is all the mixture of all, time space, accident nature of law 5 elements made the world. Non of these is true. What is the reality? Who is responsible for crea‐ tion?

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Messages of Avatar Meher Baba సదురుెూ ౕ నమః

సంెౕశగళ అవార పరుష  ాబ

When the di-

""ంె ెౕడ,

vine vision is

ఆనంద&ంద ఇ(

attained, all

నన)ను) *+ౕ,-

appear equal;

.ాను స/ా0ా 1ాడుె2ౕ.ె"

and there re-

- అవా  ాబ

mains no distinction of good

".ాను ెూౕ4సలు బం&ల6, ఆద7ె ఎచ:(సలు".

and bad, or of

"<జ>ాద ఆనంద ెౕ7ెూబ?రన) సంెూౕషప@సువదరA6 ఇె".

high and low.

"ఆధు<క ప+పంచవను) ఉదE(సలు బంద ప7ాతనవ".

నన) ఇGె: ాబ /ెౕHదరు: Jె+ౕయు *+ౕ,సువవర ఇGెLయను) రMసెౕకు. నన) Jె+ౕగగHNె నన) ఇGె: ఈ PెళNె కండంె: ౧. <మR జ>ాాE(Sంద Tా(Pెూల6ెౕ@. ౨. <మR ఎల6 Jా+పం"క కతVవ గళను) Jా+1ాWక>ాX 1ా@, ఆద7ె మన-Yన ఆళదA6 ఇెల6 ాబనదు ఎందు ,H. ౩. <నNె సంెూౕష>ాాగ ఎWసు,'.ాను సంెూౕష>ాXరA ఎందు ాబన ఇGె:'. <నNె సంకట>ాాగ ఎWసు, '.ాను సంకటపడువదు ాబన ఇGెL,' ౪. ఎల6 ప(-^,గAగు ా_ెRయను) వసు, Jా+1ాWక>ాX /ాగు <ష`పట>ాX ఆaెూౕ"సు, 'ాబ నన)ను) ఈ ప(-^,యA6 ఇbcాE7ె.' ౫. ఎల6రలూ6 ాబ ఇాE7ె ఎందు ,Hదు, అన (Nె స/ాయ /ాగు eెౕ>ె 1ాడు. ౬. ప+, ఒబ?రు 0ారు తమR Pెూ.ె ఉ-రను) ెNెదు Pెూళhవ సమయదA6 నన) /ెసరను) /ెౕళవ7ెూౕ అవరు నన.ె)ౕ eెౕరుా27ెందు, నన) ైjౕక అ4Pార&ంద .ాను /ెౕళె2ౕ.ె. /ాNాX <మR Pెూ.ె గHNెయA6 ననను) .ెనప 1ా@Pెూ_ెk hౕదు మరయెౕ@. ఈX<ందaెౕ ననను) .ెన-Pెూళhలు Jా+రంlసె/ెూద7ె, <మR Pెూ.ె గHNెయA6 ననను) .ెన*- Pెూళhలు eాధ jల6. ఇం&<ంా.ె <ౕవ &నPె` ఒందు eా(0ాదరూ ననను) .ెనప 1ా@Pెూళhలు Jా+రంl-ద7ె, eాయువ గHNెయA6 నన)ను) .ెనప 1ా@Pెూళhలు మ7ెయువ&ల6.

భగవంతనను) *+ౕ,సువదు /ెౕNె >ా వ/ా(క>ాX భగవంతనను) *+ౕ,సువదు ఎంద7ె, నమR సంగ@గరను) *+ౕ,సువదు. నమNె *+ౕ, Jాత+>ాదవరను) క<క(సువ /ాNె .ావ అన రను) క<క(-ద7ె అదు భగవంతనను) *+ౕ,-ద /ాNె. అన రA6 తపn Pాణువ బదలు, నమA6 .ావ కండుPెూండ7ె అదు భగవంతనను) *+ౕ,-ద /ాNె. నమNె స/ాయ>ాగలు .ావ ెౕ7ెయవరను) సుANె 1ాడువ బదలు ెౕ7ెయవ(Nె స/ాయ 1ాడలు నమను) .ావ సుANె 1ాడువదు భగవంతనను) *+ౕ,-ద /ాNె.

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18 అన ర సంకటదA6 .ావ సంకటపటc7ె, /ాగు అన ర ఆనందదA6 .ావ ఆనంద&ంద ఇాE7ె అదు భగవంతనను) *+ౕ,-ద /ాNె. నమR దురదృషcPె` "ం,సువ బదలు, ెౕ7ె ఎqెూcౕ జనr`ంత .ావ అదృషcవంతరు ఎందు ,Hయువదు భగవంతనను) *+ౕ,-ద /ాNె. సహ.ె /ాగు సంతృ*2Sంద బం&దుE ఎల6 అవన ఇGెL ఎందు -tౕక(-ాగ, .ావ భగవంతనను) *+ౕ,-ద /ాNె. భగవంతన సృucయను) .ెూౕSసె /ాగు అదPె` Pెడుకను) 1ాడె ఇరువదు, భగవంతనను) భr2Sంద పvw-దంె ఎందు .ావ అ(త7ె, .ావ భగవంతనను) *+ౕ,-ద /ాNె. భగవంతనను) *+ౕ,సెౕPాద (ౕ,యA6 *+ౕ,సువదు, భగవంత<NాX wౕjసువదు, భగవంత<NాX eాయువదు, భగవంతనను)

Longing is like

*+ౕ,సువెౕ నమR wౕవనద లxy>ాX-Pెూండు, /ాగు నమR అంత7ాతR భగవంత ఎందు కండుPెూళhవెౕ గు(0ాXరెౕకు.

the rosy dawn. After the dawn

అ-2తt, *+ౕ,, ా గ, సం.ా స, {ాన, దమన, /ాగు శర|ాగ,.

out comes the sun. Longing is followed by the vision of God.

 ాబన ెూౕధ.ెయ ఏళ సా ంశగళ

 ాబ ెూౕధ.ెయు మత, -ాEంత, Tా,, అథవ ధమVద వ+ాGార, ~ాVక r+గళ బNె Jా+ముఖ ె Pెూడువ&ల6, ఆద7ె ఈ Pెళకండ ఏళ సా ంశగళ అ(వగHNె Jా+~ాన <ౕడుత2ె. ౧. ఏPైక <జ>ాద అ-2తt - ఎల6 ప(త wౕ>ాతRగళA6 ఇరువ అప(త పర1ాతR భగవంత, ఏPైక <జ>ాద అ-2తt. ౨. ఏPైక <జ>ాద *+ౕ, - అప(త భగవంతనను) Pాణెౕకు, అ(యెౕకు /ాగు పరమ సత ద (భగవంత) Tెూె ఒంాగెౕకు ఎంబ ఆళ>ాద /ెబ?యPెSంద /ెూర /ెూRద *+ౕ,, ఏPైక <జ>ాద *+ౕ,. ౩. ఏPైక <జ>ాద ా గ - ఈ *+ౕ,యను) అనుస(సు>ాగ, ఎల6 jష0ావసు2గళ - మనసుY, ెౕహ, అ4Pార, సంపతు2 /ాగు wౕవనవ.ె)ౕ ా గ 1ాడువెౕ, ఏPైక <జ>ాద ా గ. ౪. ఏPైక <జ>ాద సం.ా స - Jా+పం"క కతVవ గళన) 1ాడువ మధ దలూ6, eాtథV ఆaెూౕచ.ెగళ /ాగు బయPెగళను) ప(ా గ 1ాడువెౕ, ఏPైక <జ>ాద సం.ా స. ౫.ఏPైక <జ>ాద {ాన - ప|ా తR ఎందు క7ెయలnడువ ఒ_ెhయ జనర అంతరంగదA6, /ాగు Jా* ఎందు క7ెయలnడువ Pెటc జనర అంతరంగదA6 .ెaె-రువవను భగవంత ఎంబ అ(>ెౕ <జ>ాద {ాన. ఈ {ానవ సందభVPె` అనుగుణ>ాX 0ావ ఫలవను) <(ౕMసె ఎల6(గు స1ాన>ాX స/ాయ 1ాడువA6 స/ాయక>ాగుత2ె. /ాగు 0ావాదరు j>ాదదA6 ాగవసలు <బVంధప@-ద7ె, అA6 0ావ శతృతt అథవ ెtౕష>ాగA ఇల6ెPాయV<వV-; ప+,…బ?రూ స/ెూౕదర /ాగు స/ెూౕద( ఎంబ ావ.ెSంద అన రను) సంెూౕష ప@సలు ప+య,)సువదు; 1ాన-క>ాX ఆగA , 1ా,నA6 ఆగA /ాగు PాయVదA6 ఆగA 0ారగు ెూంద7ె Pెూడ&రువదు; <మNె ెూంద7ె 1ా@దవ(గూ సహ ెూంద7ె 1ాడ&రువదు, ఏPైక <జ>ాద {ాన. ౬. ఏPైక <జ>ాద దమన - ఇం&+యగళ †eా2Gార, 0ావ †eా2Gార&ంద పvణV>ాద శుదE>ాద గుణలxణ <†:త‡ౕ, అంతహ Pెళ మటcద బయPెగళను) తృ*2పˆెసువ PాయV&ంద దూరjరువదు అథవ వwVసువెౕ, ఏPైక <జ>ాద దమన. ౭. ఏPైక <జ>ాద శర|ాగ, - ఎంతహ j7ెూౕధ>ాద సందభVదలు6 -^థప+Š.ాXరువదు; ఎంతహ ా(ద+y -^,యలూ6 సహ wౕjయు భగవంతన ఇGె:య అనుeార, ఎందు పvణV స1ా~ాన&ంద ఇరువెౕ, ఏPైక <జ>ాద శర|ాగ,.

eా‹ాా`ర /ెూందువ హ.ె)రడు 1ాగVగళ((ౕ,గళ) ఎల6రలూ6 ఒంెౕ ఆXరువ, సదురువనA6 సంపvణV>ాX ప+కట>ాXరువ ైjౕక సtసtరూపవను), ఆ~ా ,Rక eాదకను తన)aె6ౕ ఇరువ, తన)ెౕ ఆద ైjౕక సtసtరూపవను) అ(యువ హ.ె)రడు (ౕ,గళను) సదురువ సూ"-ాE7ె. ౧. హంబల - సహ7ా మరు భూయA6 సుడువ Œ-AనA6 &నగళ క_ెదంె, ా0ా(PెSంద <ౕ(NాX హంబA-దంె, ననను) eెౕరెౕకు ననA6 ఐక >ాగెౕకు అ.ెూ)ౕ ,ౕవ+ె అెౕ (ౕ,0ాXదE7ె, నన)ను) eా‹ాా`ర /ెూందు,2య. ౨. Žాంత>ాద మనసుY - /ెపnగbcద <ౕరుగA6న Pె7ెయంె <ౕను Žాంత>ాXదE7ె, ఆగలు సహ నన)ను) eా‹ాా`ర /ెూందు,2ౕయ.

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19 ౩. నమ+ె - 0ావ ఆPారPె` ెౕPాదరూ రూ*సబల6, భూయషుc jనయె <న)A6 ఇదE7ె, ఆగలు సహ నన)ను) eా‹ాా`ర /ెూందు,2ౕయ. ౪. >ై7ాగ - ఒబ? wౕjయు ఆతRహె 1ా@Pెూళhవషుc >ై7ాగ /ెూం&ద7ె, అెౕ అనభవ నన)ను) .ెూౕడె ఇదE7ె wౕjసలు అeాద ఎందు ఆాగ, నన)ను) eా‹ాా`ర /ెూందు,2ౕయ. ౫. eాt భr2 - గురుగళ /ెౕHదరు ఎందు హగaాXదEరూ సహ 7ా,+ ఎందు సంపvణV>ాX నంŒదE కaా . కaా |ె అవర గురుగళ ౕaె ఇదEంతహ <qె‘, భr2 <నగూ ఇదE7ె, నన)ను eా‹ాా`ర /ెూందు,2ౕయ. ౬. <qె^ - <ౕను ఉ-(న అనుభవవను) సతత>ాX పˆెయెౕ ఇదEరు, ఉ-రు ఎషుc <qె^Sంద <న) Tెూెయaె6ౕ, <న) wౕవనద

Many are the

Pెూ.ెయవ7ెగూ ఇరుత2ె…ౕ, అqెcౕ <qె^Sంద, సుఖ /ాగు దుఃఖద సమయదA6 అదPె` jరుదE>ాగె అదర Tెూెయaె6ౕ ఇదE7ె, నన)ను)

names of God

eా‹ాా`ర /ెూందు,2ౕయ.

and infinite the

౭. దమన - *+ౕ,Sంద - నన) ౕaె ఇరువ *+ౕ,Sంద, ఇం&+యగళ jష0ాlaాqెSంద <ౕను దూర>ాద7ె, నన)ను) eా‹ాా`ర /ెూందు,2య.

forms through which He may be approached.

౮. <qా`మ eెౕ>ె - సూయVను, బయAనA6 ఇరువ హుA6న ౕaె, NాHయA6 ఇరువ హr`గళ ౕaె, Pా@నA6 ఇరువ Jా+Wగళ ౕaె, Jా* అథవ పణ వంత, బడవ అథవ †+ౕమంత ఎంబ ెౕదjల6ె, అథవ ఇదర పర>ాX అవ7ెల6ర వతV.ెయ అ(jల6ె, ఇ@ౕ 1ానవన జ.ాంగక`, /ాగు ఎల6 సృucయ ౕలు Pాం,యను) హ(సుత2, -గువ ఫల&ంద 0ావ ప(|ామకు` ఒళNాగె, ప+పంచవను) eెౕjసువంతహ గుణగళ <న)A6 ఇదE7ె, నన)ను) Nెలు6,2య - eా‹ాా`ర /ెూందు,2ౕయ. ౯. సం.ా స - ననNాX <ౕను ైక>ాX, 1ాన-క>ాX, /ాగు ఆ~ా ,Rక>ాX ఎల6వను) త w-ద7ె, ఆగ నన)ను) eా‹ాా`ర /ెూందు,2ౕయ. ౧౦. j~ెౕయె - <న) నమ+ెయు కW•Nె ెళrనంె, మూXNె గంధదంె సtయంJె+ౕ(త>ాX, పvణV>ాX /ాగు సహజ>ాX ఇాE7ె, ఆగ నన) బH బరు,2ౕయ - eా‹ాా`ర /ెూందు,2ౕయ. ౧౧. శర|ాగ, - <ా+.ాశ&ంద బళళ,2రువను, క_ెదు /ెూౕగువ భయవ ఇల6ె మన:పvవVక>ాX తxణ <ె+Nె శర|ాNెూౕ /ాNె, ననNె శర|ాద7ె, నన)ను) eా‹ాా`ర /ెూందు,2ౕయ. ౧౨. Jె+ౕమ - wౕస– బNె eెం— ˜ా+<Y– Nె ఇదE *+ౕ,య తరహ, నన) ౕaె *+ౕ,SదE7ె, నన)ను) eా‹ాా`ర /ెూందువెౕ అల6, నన)ను) సంెూౕష పˆెసు,2ౕయ.

jశtద సంెౕశ .ాను ెూ&సలు బరAల6 ఎచ:(సలు. /ాNాX అథV1ా@PెూHh .ాను 0ావ <యమవను) /ెూ(సువ&ల6. Žాశtత>ాX Pెూ.ెవ7ెగూ .ాను <యమగళను), <బంధ.ెగళను) /ాrెEౕ.ె. ఆద7ె 1ానవ కులదవరు అదను) <లVM-ాE7ె. భగవంతన వచనదంె ఇరలు ఆగద జన(Nె అవార పరుషన ెూౕద.ె ప(/ాస >ాగుత2ె. అవను కA-ద కరు|ెయను) అా స 1ాడువ బదలు, అవన /ెస(నA6 యుదE 1ాడుా27ె. అవన వచనదంె 1ానjౕయతSంద, శుదE>ాX /ాగు సత &ంద wౕjసువ బదలు, 1ానవను ెtౕష, aెూౕl, /ాగు ౌజVన Pె` ా( 1ా@PెూbcాE.ె. పvవVదA6 భగవంతన <యమగHNె, <బంధ.ెగHNె 1ానవను rవడ.ాXదE(ంద, ప+సు2త అవారదA6 1ౌన>ాXెEౕ.ె. <ౕవ PెౕHదPె` బహళ వచనగళను) Pెూbcె- ఈగ అదరంె wౕjసువ సమయ. భగవంత<Nె హ,2ర హ,2ర>ాగలు, '.ాను', 'నన)', 'నన)న)' /ాగు 'నన)దు' ఇంద దూర దూర స(యెౕకు. <ౕను త wసెౕPాదు ెౕ7ెౕనూ అల6 '.ాను' అను)వదు. అదు బహళ సరళ>ాదరు, బహు మbcNె కషc అeాద ఎందు ,Hదు బం&ె. నన) కృJెSంద <న) ప(త>ాద '.ాను' అను) త wసబహుదు. ఆ కృJెయను) హ(సలు .ాను బం&ెEౕ.ె. .ాను పనః /ెౕళె2ౕ.ె, .ాను 0ావ <యమవను) /ాకువ&ల6. .ాను బం&రువ PాయV, సత ద ప+>ాహవను) హ(-ాగ, 1ానవర <త wౕవన, wౕవంత <యమ>ాగుత2ె. .ాను ఆడ&రువ 1ాతుగళ అవరA6 wౕవంత>ాXరుత2ె. 1ానవన అ{ానద పరెSంద .ాను అవ<ంద మ7ె0ాX, Pెలవ(Nె 1ాత+ నన) భవ ెయను) ప+కbసుె2ౕ.ె. ప+సుత నన) ఈ అవార

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20 ~ార|ె, ఈ Pాల చక+ద Pెూ.ెయ అవార. /ాNాX నన) ప+దశVన మహతt>ాXరుత2ె. .ాను 1ౌనవను) ము(ాగ నన) Jె+ౕమద ప(|ామ jశt>ా *0ాXరుత2ె, /ాగు సృucయ ఎల6 wౕjయు, అదన) అ(తు, అనుభj- -tౕక(సుా27ె. ఆ Jె+ౕమవ ప+,…బ? wౕjయు అవరెౕ 1ాగVదA6, అవర బంధనవను) ఒˆెదు, బంధన&ంద ముక27ాగువA6 స/ాయక>ాగుత2ె. <మను) <ౕవ *+ౕ,సువదrంత X /ెGా:X <మను) .ాను *+ౕ,సువ ైjౕక Jె+ౕమద వ r2. నన) 1ౌనద మురుయుjPెSంద <న) మూల తతtవను) అ(యలు <నNె స/ాయక>ాగుత2ె. ఈ Jా+పం"క Nెూందల /ాగు అస2వ స2ె అ<>ాయV /ాగు 0ారను) <ం&సలు ఆగదు. ఆగెౕPాదు ఆX/ెూౕSతు; /ాగు ఆగెౕPాదు ఆగుత2ె. .ాను <మR నడు>ె బరువదు Œటుc, <ౕవ /ెూర బరలు 0ావ ా(యు ఇరAల6 ఇరువదు ఇల6. .ాను బ7ెaెౕ ెౕrతు2, .ాను

The fabled

బం&ెEౕ.ె, .ాను ప7ాతనవ.

musk deer ాార <ౕ,ెూధ.ె

searches the

ఈగ ఇA6 సtలn సమయదవ7ెగు ఇరువ 'ం&న wౕవనద' .ాను, నన) అనుభవPె` బంద -^ర>ాద ైjౕక సా ంశగళను) /ెౕళె2ౕ.ె:

world over for the source of the scent which comes from itself.

.ా>ెల6రూ ఒంెౕ ఎను)వదు మూల తతt. ెౕ7ె (ౕ,0ాX అను)వ నమR అ<-Pె అTా)న&ంద. ఆతRవ తన)ను) ాను గురు,సలు అ(వ ెౕకు, ఆద7ె ఈ గు(యను) తలుపవ ప+గ,యA6 సtతంత+>ాX సృucయను) అ(యలు ఆగదు. >ైయr2క>ాX సంగ+హ>ాXరువ, ఎల6వ కలn.ెగ_ెౕ (1ా) ఆXరువ wౕjయ అహంా>ాగళ అనుభవగHNె ఒళNాగaెౕ ెౕకు. /ాNాX అదను) Jా+రంభదA6 {ానద బదలు అ{ాన&ంద ఎదు(సుె2ౕ>ె. &tముఖ /ాగు Pాలn<క సృucౕ అ{ానద ఫAాంశ : హుటుc eావ, సంెూౕష దుఃఖ, పణ Jాప, ఒ_ెhయదు Pెటcదు - ఎల6వ ఇెౕ అ{ాన&ంద సమ>ాX ప+కట>ాXరువదు. <ౕను ఎందు హుbcరAల6 మతు2 ఎందూ eాయువదూ ఇల6, <ౕను ఎందూ సంకట అనుభj-రAల6 మతు2 ఎందూ సంకట అనుభjసువ&ల6, <ౕను ఎaా6 Pాలదలూ6 ఇెE ఎంెం&గూ ఇరు,2ౕయ. ెౕ7ె ఎంబుదు కలn.ెయA6 1ాత+ ఇరుత2ె. ఆతRవ అసంšా త>ాద రూపగళ మూలక అనుభవPె` ఒళNాగుత2ె, 7ాజ.ాX lxుక.ాX, †+ౕమంత.ాX బడవ.ాX, ఎత2ర>ాX కుళh.ాX, బAషc.ాX బలౕన.ాX, సుందర>ాX కురూప>ాX, హె 1ాడువవ.ాX హె Nె ఒళNాగువ.ాX. ఆతRవ , ఒంెౕ, సత , అjాజ ఎందరూ అదరaె6ౕ jాగవను) కAn-Pెూళhత2ె. ఈ ఎల6 అనుభవగళను) ఆతRjరువవ7ెగూ ఒళNాగaెౕెౕకు. ఆతRవ ఈ ఎల6 Pాలn<క అనుభవగళ సంeా`రగHంద j…ౕగ /ెూం&ద ౕaె, అదు మూల తతtద /ాNె బ(యాX, అప(త>ాద, సత >ాద, అjాజ >ాద, పvణV-ఆతRద Tెూె పvణV అ(j<ంద ఐక >ాగుత2ె. ఆతRవ హలవ 1ాగVగళ మూలక సంeా`రగళ బంధన&ంద ముక2>ాగుత2ె. అదరA6 భగవంతన eా‹ాా`రవను) పˆెయలు Jె+ౕమవ అ, ముఖ >ాద 1ాగV. ఈ Jె+ౕమద మూలక ఆతRవ, అం,మ>ాX తన)ను) ాను సంపvణV>ాX మ7ెతు, Žాశtత>ాX భగవంతనA6 Aౕన>ాగుత2ె. ఆగ ఇదEr`దE/ాNె {ానవ ం"న ాణద >ెౕగదA6 బందు, అదు 0ావదర ౕaె Œళత2ెూౕ అదు సుతు2 భూ&0ాగుత2ె. ఈ {ానవ ా+ం,యను), "ంెయను), /ాగు అను1ానవను) ెౕరుసత>ాX rౕతు2/ాకుత2ె. /ాగు ఎల6 అ-2తtద గు(0ాXరువ, పరమ Žాం, /ాగు పర1ానందవ, ెూౕ(Pెయ సంకటగళను) బదA 1ాడుత2ె. ఈగ ఆతRవ అదర ా+ం,Sంద ముక2>ాX, అదర మూల తతtద ఏకెయను) అ(యుత2ె. .ావ ఆ†సువదు ెౕడ, Pారణ ఈ {ానవ బరవeె /ాగు బయసువదr`ంత Xaాదు. .ావ తrVసువదు ెౕడ, Pారణ ఈ {ానవ గ+సలు అథవ ,Hయలు అeాద >ాదు. నవt అను1ా<సువదు ెౕడ, Pారణ ఈ {ాన <సYంెౕహగHNె <సYంెౕహ. .ావ ఇం&+యగళ wౕవన wౕjసువదు ెౕడ, Pారణ దు7ాŽె, aెూౕభ, ా+ం, /ాగు అశుదE>ాద మనసుY ఈ {ానవను) తలుపలు eాధ jల6. .ావ భగవంతనను) నమR ఆతRగHNె ఆతR.ాద పర1ాతR.ెందు *+ౕ,eెూౕణ, ఈ ఉన)త>ాద *+ౕ,యA6 ఈ {ానవ ఇరుత2ె. ప(పvణV7ాద ైjకరు ఈ {ానవను) అవ(Nె ఇషc>ాద 0ా(Nె ెౕPాదరూ, 0ా>ాగ ెౕPాదరూ దయJాAసబహుదు. ఈ {ానవను) .ావ ెౕగ పˆె…ౕణ.

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21 స‡ౕVత2మ wౕవన '' అథV>ాXదE7ె wౕవన ఒందు ప(/ాస ; తJాnX ,H&దE7ె wౕవన ఒందు ంeె, ఒందుసల /ెూరబంాగ wౕవనPె` jŽా+ం, 0ాె+య 1ాగVగళA6, wౕవన ఒందు ప(ౕ‹ె. *+ౕ,Sంద త w-ాగ wౕవన స‡ౕVత2మ.''

Unalloyed love of God is the es-

jGార సరW /ాగు eాధ.ె

sential thing.

Pెౕవల 1ాాడువదరA6, బ7ెయువదరA6, ఆaెూౕ"సువదరA6 ఉప…ౕX-ద Gెౕతన, 7ైలు బం@య ఇంజ› నA6 jసలు మూలక

All else is unreal.

/ెూౕగువ హెయ /ాNె. jసలు శబE 1ాడుత2ె, /ాగు మ.ెూౕరంజక సహ. ఆద7ె అదు ఇంజ› నను) ఓ@సలు eాధ jల6. అదు ఎqెcౕ jసలు 1ా@దరు, ఇంజ› నను) చAసలు eాద jల6. ఆ హెయను) బు&E శr2Sంద స(0ాద (ౕ,యA6 బH-Pెూండు ఇంw› అను) అదర గు( తలుపవ /ాNె 1ాడెౕకు. /ాNాNె ఋu ము<గళ jGార సరWXంత eాధ.ెNె ఆగ+హ ప@సు,2దEరు. ఇదు jŽెౕష>ాX భగవంతనన) అ(తు eా‹ాా`ర /ెూందెౕకు ఎను)వ eాధక(Nె అనtSసుత2ె.

Jా+పం"క wౕవనద దు7ాGార మూవెూ2ందు వషV&ంద ఆచ(సు,2రువ 1ౌన, అళెNె ౕ(ద 1ౌనద ఆళ&ంద బందంత ైjక కూగు. దు7ాGార&ంద తుంŒరువ ఈ Jా+పం"క wౕవనదA6 , Žాశtత>ాX <ౕను .ెaెNెూళhలు, ప+ె ౕక ప(త wౕjSంద గ+సలnడువ&r`ంత Œన)>ాXరువ ఆ ైవతtవను) <న) హృదయద ఒళNె ఆ/ాt<-. అహంావద wౕవన žదలూ ఇె Pెూ.ెయూ ఇె; .ాను తరువంతహ సత తతt అ.ా& (žదAల6ద) /ాగు అనంత (అంత jల6ద). ఆ సత తతtవను) పˆెయలు <నNె Jాాళదంతహ ెtౖత-^,యను) ాటువ ~ైయV ెౕకు. <న) ఎల6 <7ెూౕధశr2యను) ఒ*n-Œడువవ7ెగూ, సత తతtదA6 అమర wౕవన /ెూందలు eాధ jల6. ం&న Pెడుకుగళ.ె)ల6 Tెూెయaె6ౕ ఎ_ెదుPెూండు /ెూౕాగలు, <న)A6 ఇరువ ైవతtవను) పˆెయు>ె (jPాస/ెూందు>ె) ఎందు ఆ†సలు అeాధ . <మA6 Žెౕకర|ె0ాXరువదను), jకసన /ాగు పనజVనR&ంద Ÿె&సుత2 /ెూర బందు, సంపvణV>ాX wౕవనద Jాఠగళను) నమ+>ాX గ+సబల6వ7ాగెౕకు. <మR కతVవ గళను) <qా`మ కమV>ాX /ాగు Jె+ౕమ&ంద eాX-, <ౕవ wౕవనద వ ా సగళను) సమెూౕలనదA6 -tక(-ద7ె, <ౕవ అనంతెయ Tెూె సజు¡Nెూళhవదర TెూెNె, <ౕవ ెౕడు,2దE ఆ అనంతె <ౕ>ె ఆగు,2ౕర. <న) అంతరంగదA6 ఇరువ సత ద కˆెNె <న) <లువను) క7ెెూయు వ కaెయను) కA. ఈ సత దA6 wౕj-ద7ె, అదర ఫల మన-Yన /ాగు హృదయద ెసుNె, /ాగు ఎల6 l,గళ, దుఃఖగళ .ాశ. అదు Pెౕవల <ౕరస>ాద శr2య లభ ె ఆగA అథవ బు&¢య {ాన>ాగA అల6. అదు <న) wౕవనదA6 సా నjౕక(సువ తృ*2, /ాగు (Pెూ.ెౕ ఇల6ద) అనంత>ాద -యను) అనుగ+సువ, Jె+ౕమ&ంద తుంŒద ప+Pాశమయ>ాద అంత{ాVనద Gెౕతన.

నమ+త - <శ£స¤>ాX >ైరతt <>ార|ె <జ>ాద ఆ~ా ,Rక eెౕ>ెNాX †ష రు సంభjసబహుాద ఎల6 తరహ ఘట.ెగHగూ -దE>ాXరెౕకు. భగవంత<NాX 1ాడువ PాయVదA6, అవ<Nె అనుకూల>ాగA అథవ అ.ానుకూల>ాగA, అవను ఎల6 తరహ సందభVగHగూ /ెూం&Pెూళhెౕకు. అన రు అవ<Nె గమనPెూడె ఇరబహుదు, అథవ అవనను) అNౌరjసబహుదు, <ం&సబహుదు. ఆద7ె అదు అవన ,ళవHPె అథవ Jా+1ాWకెయను) /ా<NెూHసారదు. ఇెల6ద(ంద అవను jచAతNెూళhె, Jా+పం"క j7ెూౕధ ఆక+మణవను) <జ>ాద నమ+ెSంద స-Pెూళhెౕకు. ాHNె ఎదు7ాాగ అవను ఒెయలnడువ Pాaె:ం@నంె ఇరెౕకు, Pారణ అెౕ ఒెత అదను) ౕaెౕరువంె 1ా@, మునూ)కుా2 గు( ముటుcవవ7ెగూ ముందూడు,2రుత2ె.

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22 †ష ను సత Pె` ెూ+ౕహ బNెాగ అపజయ>ెౕ jనః, Jా+పం"క <ంద.ెగళను) -tౕక(-ాగ అల6. సత ద అ.ెtౕష|ెయA6 అవన అచల>ాద <qె‘ అవనన), <జ>ాద తృ*2య, అప(త>ాద ైjౕక wౕవనద ఉన)త వలయPె` క7ెెూయు త2ె. <జ>ాద నమ+ె, బల>ెౕ /ెూరతు బలౕనె అల6. అదు <ష స¤>ాX >ైరతtవను) <>ార|ె1ా@, అంత దA6 అదను) హస2గత1ా@Pెూళhత2ె.

కప¦ాచర|ె 1ానవను ాహ >ాX PాW-Pెూళhలు అJెౕ‹ె పడువ (ౕ, /ాగు అవన <జ>ాద ఇరుjPె, ఎరడరలు6 /ా<తరువంతహ ఒడకుగళ ఇె.

Work, apart

కప¦ాచర|ె రూపాHాగ అదు /ెూర వలయr`ంత సtయం అవన ఆతRద ౕaె ప+ావŒౕ( దtంస 1ాడుత2ె. /ెూర వలయదA6 Pాణువ

from devotion or

/ా< ెూడ§దు, ఆద7ె ఆ~ా ,Rక aెూౕకదA6 అNెూౕచర>ాXరువ /ా< బహు ెూడ§ Nాత+.

love of God, is

ఒబ?రు సtయం అవరు గ+సువ సత /ాగు అ(j<ంద (eా‹ాా`ర) 1ాత+, అంత7ాతRవను) పvణVెSంద పన:Žె:ౕతన 1ాడులు ఇరువ

helpless and cannot stand alone.

ఒంెౕ ా( (1ాగV). తన) ఒళNె ఇరువ <రంతర>ాద ైjౕక వసంతవను) మ7ె1ా@రువ, అ,1ానుష>ాX <ం,రువ jశtద 1ాయ సరపWSంద అహం - మన-Y<ంద బం4త>ాXరువ wౕjయు, ెౕ7ె0ావ (ౕ,యలూ6 ముr2యను) పˆెయల eాధ jల6.

<యంత+ణ <న) మనసYను) Žాంత>ాX, -^ర>ాX /ాగు ఆచల>ాX ఇటుcPెూం@రు. బయPెగHNె అ4ౕన.ాగెౕడ అదన) <యం,+సల ప+య,)సు. తన) .ాANెయను)తన) @తదA6 ఇడలు ఆగదవ<Nె తన) మనసYను)తన) @తదA6 ఇడలు ఆగదు; తన) మనసYను)తన) @తదA6 ఇడలు ఆగదవ<Nె తన) Pెలసవను) (కృత ) తన) @తదA6 ఇడలు ఆగదు; తన) PాయVగళ.ె)ౕ తన) @తదA6 ఇటుcPెూళhలు ఆగదవను తన)ను) ాను <యం,+సలు ఆగదు; తన)ను) ాను @తదA6 ఇటుcPెూళhలు ఆగదవను, అవనెౕ ఆద అపరత>ాద <జ>ాద సtసtరూపవను) /ెూందలు ఆగదు.

Jె+ౕమద బNె <బంధ Jె+ౕమ ఎంద7ె ఏను? Pెూడువదు మె2 ఎం&గూ Pెౕళ&రువదు. ఈ Jె+ౕదద కˆెNె ఒయు వదు 0ావదు? కృJె. ఈ కృJెయ కˆెNె ఒయు వదు 0ావదు? కృJెయు అగ>ాX పˆెయువదల6. సా eెౕ>ె 1ాడలు -దE>ాXరువ /ాగు eెౕ>ె 1ా@-Pెూళhలు jముఖ>ాగువద(ంద లభ >ాగుత2ె. కృJెయ కˆెNె ఒయు వంతహ హలవ jషయగళ ఇె: తమNె /ా<0ాదరూ ెౕ7ెయవ(Nె ఒ_ెhయదు ఆగA ఎందు బయసువదు. ఎం&గూ ంె <ం&సె ఇరువదు. అJార>ాద సహ.ాశr2. "ం,సె ఇరలు ప+యత). "ం,సె ఇరలు 1ాడువ ప+యత) బహళ మbcNె అeాధ - /ాNాX ప+య,)సు! ెౕ7ెయవరA6 ఇరువ Pెటc గుణగHXంత ఒ_ెhయ గుణగళ బNె …ౕ"సువదు. ఈ కృJెNె ఒయు వదు 0ావదు? ౕaె /ెౕHరువెల6 1ాడువద(ంద. ఇదరA6 ఒందను) సమగ+>ాX 1ా@ద7ె ెౕ7ె ఎల6వ అనుస(సaెౕ ెౕకు. అనంతర కృJెయు ధ7ెNె ఇHయుత2ె. Jె+ౕమ&ంద తుంŒరు - Jె+ౕమ&ంద తుంŒదE7ె, <న) అచు: ":దవర Tెూె ఐక ె <†:త.

Tై ాబ Tై గురుెౕవ

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23

Swetaswara Upanishad Bhavadhare ఇందు .ావ Žెtాసtర ఉప<షదEను) ముందువ7ెeెూౕణ.

Man cannot see God on account of his ego. You

హ(: ఓం। బ+హR>ా&.ెూౕ వదం,rª Pారణం కుత: సt Tాా w>ామ Pెౕన కtచ సంప+,qా‘: । ఆ&u‘ా: Pెౕన సుšెత7ెౕషు

cannot see the

వాVమ/ె బ+హRjెూౕ వ వeా2ª ।।

sun when a cloud rises in the

బ+హR>ా&గళ Jె+†)సు,2ాE7ె, అథ>ా Pెౕళ,2ాE7ె - ''బ+హRను jశtPె` Pారణ.ె? .ావ /ెౕNె జనR ాHెవ? .ావ /ెౕNె wౕjసుా2

sky. But that

ఇెEౕ>ె? .ావ ఎA6 ఇెEౕ>ె? ఓ బ+హR {ా<గ_ెౕ ! ఓ బ+హRనను) అ(త ధన 7ె ! 0ారు నమNె కమVద ఫల>ాద సంెూౕష /ాగు దు:ఖవను) <శ:Sసువవరు ఎందు నమNె ,Hసువవ7ాX.

doesn't mean there is no sun; the sun is there just the same.

ఈ Jె+Žె)యు బ+హRనను) అ(యలు /ెూరట బ+హR>ా&గళ, బ+హRనను) అ(త బ+హR{ా<గళను) PెౕHదరు? Jె+Žె)గళ wౕవనద బNె . నమNె జడ అథ>ా jషయ వసు2గళ బNె, ఉప-వసు2గళ బNె, కతృV సంబంధద బNె Jె+Žె)గళ ఇరబహుదు, ఆద7ె ఈ Jె+Žె)గళ అ-2తtద బNె. ఈ Jె+Žె)గళ కతృVసంబంధద బNె అల6, అథవ ాహ వసు2గళ బNె అల6. ాహ వసు2గళ బNె .ావ Jె+Žె) Pెౕళబహుదు, 0ా>ాగ మ_ె బరుత2ె? 0ా>ాగ సూయVను ప+జtAసుా2.ె? 0ా>ాగ 1ారుక¦ెcయ ెaె అ~ెూౕముఖ>ాగుత2ె? 0ారు r+Pె— Nెలు6ా27ె? ఇెల6 కతృV సంబం4-ద Jె+Žె)గళ. .ావ నమR బNె సహ Jె+Žె)గళను) Pెౕళె2ౕ>ె. .ాను 0ాPె అసంెూౕష>ాXెEౕ.ె? .ాను 0ాNె ెూంద7ెయA6 ఇెEౕ.ె? .ాను /ెౕNె జయŽాA ఆగలు eాధ ? .ాను /ెౕNె అJార హణ 1ాడలు eాధ ? ఇెల6 కతృV సంబం4-ద Jె+Žె)గళ. కతృV సంబం4-ద బNె, jషయ వసు2గళ బNె Jె+Žె)గళ ఇె. బ+హR>ా&గళ Pెౕళ,2రువ Jె+Žె)గళ కతృV సంబం4-ద బNె ఆగA అథవ jషయ వసు2గళ బNె ఆగA అల6. అదు అ-2తtద బNె, పరమ Žె+ౕష‘>ాద సత ద బNె - పరమ Žె+ౕష‘>ాద సత 0ావదు? బహళ జన ఆ~ా ,Rక గురుjన ాH బందు Jె+Žె)గళను) Pెౕళా27ె, గురుగ_ె ననNె 0ా>ాగ నడు>ె ఆగుె2? అదు అవర సtంత wౕవనద బNె. ఈ ప+పంచదA6 ఒ_ెhయదు, PెటcదుE ఇె, ఎల6వ కలుuత>ాXె. ఆతRTా)<గళ ఇెల6rంత Xaాదవరు. ఈ Jె+Žె)గళను) Pెౕళవదు గురుగHగూ సమయ /ాళ, †ష <గూ సమయ /ాళ. ఆద7ె, జన(Nె wౕjసలు బహళ ెూంద7ెగళ ఇరువద(ంద, గురుగళ కరు|ెSంద జన(Nె స/ాయ 1ాడలు ప+య,)సుా27ె. అవరు eాంాtన <ౕడబహుదు, ఒ_ెhయ 1ాతుగళను) ఆడబహుదు, సల/ె <ౕడబహుదు. ఆద7ె గురుగళను) PెౕళెౕPాద <జ>ాద Jె+Žె) అ-2తtద బNె, &న <త ద wౕవనద బNె అల6. ఆతRTా)<Sంద అ-2తtద బNె ఉత2రవను) ెౕడెౕకు <త wౕవనద బNె అల6. /ాNాX, ఈ బ+హR>ా&గళ బహళ సnషc>ాXదE7ె, అవరు .ెౕర ప+~ాన jషయPె` బందరు. žదల Jె+Žె) ఏను? कं कारणं ॄ कुत: ःम जाता - ఇA6 Jె+Žె)యు, పరమ Žె+ౕష‘ సత ఎను)వ బ+హRను jశtPె` Pారణ.ె? ఈ Jె+Žె) ఏPె బంతు? ఏను Pెౕళ,2ాE7ె మతు2 Pెౕళవ ఉెEౕశ>ెౕను? <ౕవ భగవంత jశt సృucNె Pారణ ఎందు ఒ*nPెూం@&Eౕర, ఈ బ+హR>ా&గళ ప+Žె) Pెౕళ,2ాE7ె, భగవంత jశtవను) సృuc-ద.ా? ఈ Jె+Žె), భగవంత ప+పంచ సృuc 1ా@దన అథవ ఇల6వ ఎందు Jె+Žె) ఏPె బంతు? eా1ాన >ాX ఎల6(గు ఈ Jె+Žె) అథవ దtందt బరువెౕ ఇల6. సృucNె బ+హR Pారణ.ె? బ+హR సృuc1ా@ద ఎందు <మNె ఏ.ాదరు అను1ాన ఇెయ? ఈ జన(Nె అను1ాన బరు,2ె, బ+హR సృuc 1ా@ద.ా ఎందు? <మNె ఏPె ఈ Jె+Žె) బరు,2ల6, ఈ జన(Nె ఏPె ఈ

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24 అను1ాన? <ౕవ భగవంత సృuc 1ా@ద ఎందు ఒ*nPెూం@&E(, <మNె 0ారు /ెౕHదుE , భగవంత సృuc1ా@ద ఎందు? ఈ Jె+Žె) Pెౕళలు Pారణ ఏను ఎందు ,Hయలు, బ+హRన సtావ ఏను ఎందు అథV1ా@Pెూళhెౕకు? స":ానంద సtరూ* , స« "« ఆనంద, బ+హR సంపvణV>ాX పర1ానంద. స« - అనంత, బ+హR-సత , అవను స« - అనంత, అవన సtావ అంద7ె మూలతతt ఆనంద. "« - బ+హR అ(వ. భగవంతన సtావ>ెౕను? స« "« ఆనంద - సత , అ(j, /ాగు ఆనంద. jశtవను) సృu‘ ఏPె 1ా@ద? .ావ 0ావ Pెలస 1ా@దరు, 0ావ PారణPా`X 1ాదుె2ౕ>ె? నమNె ఏ.ెూౕ Pెూరె ఇాEగ 1ాత+ Pెలస 1ాడుె2ౕ>ె. .ావ Pెలస 1ాˆెూ

One must take

ఉెEౕశ, అ&ంద నమNె ఆనంద -గుత2ె ఎందు.

up a definite

బ+హRన సtావ>ెౕ అథవ సహజ గుణ>ెౕ ఆనంద ఆXరు>ాగ, అవను సృuc PాయVవను) ఏPె 1ా@ద?eా1ాన >ాX జనరు Pెలస 1ాడలు Pారణ,

attitude toward God. Then alone can one realize Him. Rishis like

సంెూౕషద PెూరెSంద. ఇదు ఒబ? Pెూ¦ా &ప, /ాగు ఒబ? PాVకనంె, PాVక <త Pెలస 1ాడaెౕ ెౕకు, ఆద7ె Pెూ¦ా &ప, 0ా>ాగaాదరు ఒందు ా( Pెలస 1ా@ద7ె eాకు, Pారణ అవన బH అవశ కెXంత అ&క>ాX ఇె. ఆద7ె ఒబ? బడవ <త దు@యaెౕ ెౕకు, ఇల6&దE7ె అవను wౕjసలు eాధ jల6. బ+హRను ఆనంద&ంద తుంŒరు>ాగ అవను ఈ సృucయను) ఏPె 1ా@ద? ఒందు 7ాజ jతు2, ఒబ? Žె+ౕష‘ 7ాజ<దE. అవన 7ాజ దA6 ప+Tెగ_ెల6 సంెూౕష&ంద ఇదEరు Pారణ అవను వచన బదE.ాద 7ాజ. జనరు కషcపటుc

Sanaka cher-

Pెలస 1ాడు,2దEరు, అవరు హణవను) సంJా&- wౕవన నˆెసు,2దEరు. 7ాజను ఈ జనరు ఏPె Pెలస 1ాడు,2ాE7ె ఎందు …ౕ"-ద? ఎల6రు

ished the atti-

ెళNె ఇంద సంTెవ7ెగూ Pెలస 1ాడaెౕ ెౕrతు2. ఆగ అవ<Nె అథV>ాSతు, ఎల6రు wౕవ.ెూౕJాయPె`, /ెూ¦ెcయను) తుంŒ-Pెూళhలు దు@యaెౕ

tude of santa;

ెౕకు ఎందు.

Hanuman the

అవను బహళ కరు|ామS 7ాజ, /ాNాX అవను ~ా న 1ాడుా2.ె. భగవంత అవన ముంె ప+త x.ాX Pెౕళా2.ె, '<నNె ఏను ెౕకు?' ఎందు. ఆగ 7ాజ /ెౕళా2.ె, '.ా_ెSంద నన) 7ాజ దA6 ఒందు ఆతRసహ హ-jంద ఇరారదు' ఎందు. భగవంత నగుత2 'తాసు2' ఎందు /ెౕళా2.ె.

attitude of a

1ార.ె&న ెళNె జనరు ఎాEగ, అవర /ెూ¦ెc ఆగaెౕ తుంŒద /ాNె ఇరుత2ె, /ెూ¦ెc తుంŒద ౕaె 0ారు ా.ెౕ ఏPె Pెలస 1ాడుా27ె?

servant; the cowherd boys of

ఎల6రు తమR /ెూ¦ెc తుంŒ-Pెూళhలు Pెలస 1ాడుా27ె, ఈగ 0ారు Pెలస 1ాడు,2ల6, ఇ@ౕ 7ాజ , 7ాజ దA6 ఎల6రూ ౖగళh7ాగుా27ె. 0ావ ఒబ?నూ సహ Pెలస 1ాడు,2రAల6, జనరు ఆల-గaాదరు. eై<క7ెౕ ఇల6ాSతు, eై<క7ెల6 Pెలసవను) Œటcరు. ఇ@ౕ 7ాజ PాA0ాX

Vrindavan, like

/ా_ాSతు. మెూ2బ? 7ాజ ఆక+మణ 1ా@ బహళ జనరను) Pెూందు 7ాజ వను) అవన eాt4ౕనపˆె-Pెూలు6ా2.ె.

Sridama and

0ావాదరు Pెలస 1ాడలు, ఏ.ాదరు అావjరెౕకు ఇల6 అంద7ె 0ారు Pెలస 1ాడలు ఇషcపడుా27ె? ఈగ సహజ>ాద Jె+Žె) అంద7ె,

Sudama, the

భగవంత బ+/ాRండవను) సృuc1ా@ద, అవ<Nె ఆనంద&ంద తుంŒరAల6వ? బ+హR ఆనందమS ఆXరు>ాగ, అవను సృuc ఏPె 1ా@ద? అవను

attitude of a

ఆనందమS అల6&దE7ె, అవనను) స":ానంద ఎందు ఏPె /ెౕళవరు? <మNెల6 ఉత2ర అథV>ాSత? /ాNాX, ఇదు Jె+Žె). ఈగ అవను jశtవను) సృuc 1ా@దE7ె, బహళ జనరు /ెౕళవ 1ాతు, అదు

friend; Yasoda the attitude of a mother; and Ra-

పvణV>ాXరెౕకు, ఈ ెూంద7ెగళ ఏPె? ఒందు కˆె lxుక ఇదE7ె, ఒందు 7ాజ, ఒందు కˆె చరవ,V, ఒందు కˆె &>ాHPెూౕర. Pెలవ కˆె ఒ_ెhయ jషయగళ ఇాE7ె, Pెలవ కˆె Pెటc jషయగళ. ఒ_ెhయ జ.ాను ఇాE7ె, Pెటc జ.ాను ఇాE7ె. భగవంత సృuc 1ా@దE7ె, ెూౕషయుత>ాద (అప(పvణV) jశtవను) ఏPె సృuc 1ా@ద? <మNెల6 ఈ Jె+Žె) Nెూా2Sత, Jె+Žె) ఏ.ెందు అథV>ాSత?

dha the attitude

.ావ ఎA6ంద హుbc బం&దుE? ఇదు Nెూ,2ల6 ఎందు /ెౕళవ <ౕవ బ+హR>ా&గళ? ాSయ గభV&ంద. ఇదు అషుc సహజ>ాద అథవ సులభ>ాద

of a sweetheart.

Jె+Žె) అల6. .ావ అంద7ె, ఎల6 wౕ>ాంశగళ, ఎల6 సృucగళ. ఎA6ంద ఇదు హుbc బం&తు? అదు సహ Jా+1ాWక>ాద ఉత2రవల6, Pారణ సృucయA6 Pాణువెల6 'జడ', నమR ెౕహ జడ. సృuc అGెౕతన&ంద ఆXరువదు. బ+హRను స":ానంద రూప, Gెౕతన సtరూప. /ాNాద7ె, అGెౕతన Gెౕతన&ంద /ెౕNె సంభj-తు? బ+హRన మూల తతt శుదE అ(వ, /ాగు jశtవ అGెతనద సtావ - జడ. జడవసు2గళ Gెౕతన&ంద /ెౕNె రూప /ెూం&తు? ఇదు కుదు7ె కె2Nె జనR Pెూటc/ాNె. ఎరడు త&tరుదE సtావ. .ావ ఎA6ంద బం&దుE? eా1ాన >ాX ఎల6(గు Nెూ,2రువ ఉత2ర, .ాను అమR<ంద బంె. <మR అమR ఎA6ంద బందరు? అవర అమR<ంద. స(, ఎల6(గు ఉత2ర సnషc>ాXె. ఆద7ె, 0ా(Nె ఈ Jె+Žె) బరుత2ె…ౕ, ఎరడు jరుదE సtావ>ాదరు, అGెౕతన Gెౕతన&ంద ఏPె బం&తు? ఎందు. అGెౕతన Gెౕతన&ంద బరలు

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25 ఏను Pారణ? ఎందు. మక`ళ తంె0ా తరహ ఇరుా2ె, అథ>ా ాS తరహ ఇరుా27ె. /ాNాX, Gెౕతన&ంద ఏ.ాదరు బం&దE7ె, ఎల6వ Gెౕతన>ాXరెౕకు. సృucయు అGెౕతన సtావ, /ాNాX, అGెౕతన Gెౕతన&ంద /ెౕNె బం&తు? žదల Jె+Žె) భగవంతన ఆనందద బNె. ఎరడ.ెౕ Jె+Žె) భగవంతన Gెౕతనద సtావద బNె. అGెౕతన Gెౕతన&ంద /ెౕNె బం&తు? ఒబ? eాధు ఇదE. అవను ఒబ? 7ాజన అరమ.ెNె బరుా2.ె. జనరు అవను) ఒళNె బరలు Œడుా27ె, 0ా7ెూౕ ఒబ?రు Pెౕళా27ె? 'ఓ eాధు మ/ాశయ7ెౕ, ఇA6Nె బం&దుE ఏPె? అరమ.ెయA6 l‹ెNె అవPాశjల6'.

You don't have

eాచు /ెౕళా2.ె, '.ాను ఇA6 ఇరలు ఒందు Pెూౕ|ెయను) Pెౕళలు బం&ెEౕ.ె'.

to renounce eve-

మం,+యు కటు>ాX /ెౕళా2.ె, 'ఇదు వస,గృహ ఎందు ,H&&Eయ?'

rything. Live in the world the way the tortoise does. The tortoise

eాధు మ/ాశయ PెౕHద, 'ఇదు ఏను?' 'ఇదు అరమ.ె'. '0ార అరమ.ె'? 'నన) అరమ.ె'. '<ౕను బరువ మున) 0ారు ఇదEరు'?

roams about in

'నన) తంె ఇదEరు'.

the water but

'<న) తంె బరువ మున) 0ారు ఇదEరు'?

keeps its eggs on

'నన) అజ¡, ముత2జ¡, అవర అజ¡'.

land. Its whole mind is on the eggs.

'ఎల6రు బరుా27ె, సtలn &న ఇరుా27ె /ాగు /ెూౕగుా27ె, ఇదు వస,గృహ అల6ె మె2 ఏను? .ాను ఒందు 7ా,+ తంగలు PెౕHె. Pెలవరు &ౕఘVPాలదవ7ెగూ తంXరుా27ె, Pెలవరు సtలnPాల తంXరుా27ె. ఈ స^ళPె` ఎల6రు ాా`Aక అ,¬గళ'. .ావ ఎA6ంద బంెవ? .ావ ఎA6Nె /ెూౕగుె2ౕ>ె? ఈ స^ళ నమNె eెౕ(దEల6. ఒబ? సూ­ /ెౕళా2.ె, '<మR మక`ళ <మR మక`ళ అల6, అవరు ెౕవర మక`ళ, <మR మూలక బందరు, <ౕవ ెౕహ Pెూటc(, ఆద7ె Gెౕతన తుంŒదుE 0ారు? ఆ Gెౕతన బం&దుE భగవంత<ంద. /ాNాX అవరు <మR మక`ళ ఆగలు /ెౕNె eాధ '? .ావ ఏతPా`X ఇెEౕ>ె? ఎల6 మనుష రు హుటుcా27ె, ె_ెయుా27ె, eాయుా27ె. ఇదు ఎల6 1ానవర క®ె. .ావ ఏ.ెూౕ ,ను)ె2ౕ>ె, మక`HNె జనR Pెూడుె2ౕ>ె, సtలn సంJాద.ె 1ాడుె2ౕ>ె /ాగు eాయుె2ౕ>ె. .ావ ఏPె ఇెEౕ>ె అథవ ఏPె wౕj-ెEౕ>ె? wౕjసలు ఏ.ాదరు లxyఅథవ గు( ఇెయ? సత2 ౕaె .ావ ఎA6Nె /ెూౕగుె2ౕ>ె? ాSయ గభV&ంద బరువ ముంGె <ౕను /ెౕXెE? <న) ెౕహ ా గ 1ా@ద ౕaె <నNె ఏను ఆగుె2? రమణ మహuVగళ అవర eె)ౕతన eావను) .ెూౕ@దరు. /ాNాX, అవరు ఒందు Jె+Žె) PెౕHదరు, .ాను మరణ /ెూం&ద7ె ఏను ఆగుె2? నంతర అవరు మృతు jన ౕaె ~ా న 1ాడలు Jా+రంl-దరు. హృదయ బ@త <ం,తు, ెౕహవ తణ•NాSతు, అవరు మరణ /ెూం&దరు. తxణ అవ(Nె అ(>ాSతు, ెౕహవ మరణ /ెూం&ె, '.ాను' అల6. హుటుcవ /ాగు eాయువ ెౕహవ ాా`Aక. ఆ ెౕహదA6 wౕవనదA6 Žాశtత>ాదు ఏ.ెూౕ ఇె. .ావ మరణ /ెూం&ద ౕaె ఎA6 /ెూౕగుె2ౕ>ె? మెూ2ందు Jె+Žె) ఇె, .ావ ఇA6 ఇెEౕ>ె, Pెలవరు సంెూౕషవను) అనుభjసుా27ె, Pెలవరు దుఃఖవను) అనుభjసుా27ె. Pెలవర బు&E శr2 >ెౕగ>ాXరుత2ె, Pెలవర బు&E శr2 <ాన>ాXరుత2ె. Pెలవరు బహళ Gాణుక రు, Pెలవరు మంద బు&Eవల6వరు. Pెలవరు బహళ హణ సంJా&సుా27ె, Pెలవరు ఏను సంJా&సలు ఆగదు అథవ ఎల6 క_ెదుPెూళhా27ె. lxుకను ఇాE.ె, చక+వ,Vయు ఇాE.ె. ఇదPె` నమNె -గువ ఉత2ర కమV ఫల. <న) కమVద ఫల&ంద <ౕను ౕNె ఇ&Eౕయ ఎందు /ెౕళె2ౕ>ె. కమVఫల ఇె ఎందు .ావ ఒ*nPెూళhె2ౕ>ె. /ాNాద7ె ఇదను) ఉంటు1ాడువ బల>ాద PాSె Pానూను ఇరెౕకు. 0ారు ఈ Pానూనను) సృuc 1ా@దుE? ఇదు žదల Jె+శ). PాయVవను) <వVసలు ఒందు PాSె ఇె. 0ారు ఈ <యమవను) సృuc 1ా@దుE? /ాగు ఈ <యమవను) అవను సృ-^ 1ా@దుE ఏPె?

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26 ఈ Jె+Žె)గళను) బ+హR>ా&గళ - బ+హRనను) అ(యలు /ెూరట eాదకరు, బ+హRTా)<గళను)- బ+హRనను) అ(తవరను) Pెౕళా27ె.

Pాలః సtా‡ౕ <య,యVదృGా: భూా< …ౕ<: పరుష ఇ, "ంా । సం…ౕగ ఏqాం న ాtతRా>ా ాాRష <ౕశ: సుఖదుఃఖ/ెెూౕ: ।।౨।।

If you must be

ఈ సృuc మూ@బం&దుE /ెౕNె? Pాల సృucNె Pార|ాన? ప+కృ, సృucNె Pార|ాన? Pానూను Pార|ాన? అదు ఒందు ఆక-RPాన? అథవ పంచ

mad, be it not for

భూతగళ? అథవ wౕ>ాతR - wౕj? 0ారు ఈ సృucNె Pారణ?

the things of the

ఈ Jె+Žె) ఏPె?

world. Be mad with the love of God.

Pారణ, .ావ బ+హRనను) ఆనందమS అంద7ె, అవను సృuc 1ాడAల6. అవను సృuc 1ాడAల6 అంద7ె 0ారు సృuc 1ా@దుE? ా+హRణ సtావ ఆనంద>ాXదE7ె, అవను సృuc 1ాడలు Pారణjల6. అవను ఆనందమS ఆద7ె, ెౕ7ె 0ా7ెూౕ ఇరెౕకు! ఇదPె` ఉత2ర 'Pాల' ఎందు /ెౕళా27ె. 'Pాaాౖ తeె¯ నమః'. /ాNాద7ె, ఈ ఎల6 ఆగు/ెూౕగుగHNె Pాల Pార|ాన? wౕjగళ PాలదA6 హుటుcా27ె, PాలదA6 ె_ెయుా27ె, PాలదA6 మరణ /ెూందుా27ె. /ాNాద7ె, wౕjగHNె జనR Pెూటcవరు 0ారు? Pాల. Pాల జనRPె` Pార|ాన? Pాల సృucNె Pార|ాన? భగవంత aెూౕక అxయ Pారక. భగవ&ౕెయA6 భగవంత /ెౕళా2.ె, 'Pాaెూౕ-R aెూౕక అxయ Pారక' - '.ా.ెౕ Pాలద తతt అథవ Pాలద సtావ', మూరూ aెూౕకగళ లయPారక. Pాల లయNెూHసుత2ె. Pాల>ెౕ సృuc, Pాల>ెౕ Jాలక, Pాల>ెౕ మృతు . /ాNాద7ె Pాల సృucNె ఏPె Pారణవల6? Pాల సత న? సృuc.ె బదaాగుా2 /ెూౕగుత2ె, బదaాSసు,2రువదు ఏ.ెూౕ ఇరెౕకు. సృuc ఆగెౕకు అంద7ె, బదaాగె ఇ7ెూౕ అంతహుదు ఏ.ెూౕ ఇరెౕకు అథవ Žాశtత>ాదు ఏ.ెూౕ ఇరెౕకు. సృucయaె6ౕ ఇ7ెూౕదు ెౕ7ెయను) సృucసలు eాధ jల6. సృuc ఆగెౕPాద7ె, సృuc ఆగె ఇ7ెూౕఅంతహుదు ఏ.ెూౕ ఇరెౕకు. ఈగ సృuc మూ@ బం&ె. ఈగ Pాల సృuc ఆSెూౕ ఆథవ సృucNె ముంGె Pాల ఇ&Eెూౕ? Pాల సృucNె ముంGె.ెూౕ అథవ సృ-^Nె నంతర‡ౕ? 0ావదు žదలు? PెూౕH…ౕ ఆథవ ž¦ెc…ౕ? eా1ాన >ాX ఎల6రూ /ెౕళవదు, ఎaా6దకూ` Pారణ Pాల, Pాల భగవంత ఎందు. Pాల eాJెౕxy అంద7ె సంబంధ సూచక. Pాలవ ముందువ7ెయువదు మన-Yన -^,య ౕaె అవలంŒ-ె. మన-Yన -^,Nె అనుగుణ>ాX Pాలద అవ& అథవ 1ాగV బదaాగుత2ె. ఈగ <మNె హలు6 .ెూౕవ ఇె అందుPెూ_ెk hౕణ, 7ా,+ హతు2 గం¦ెNె హలు6 .ెూౕవ Jా+రంబ ఆగుత2ె. అ… ౕ ెౕవ7ెౕ, ప+, x|ాను ఒందు వషVద /ాNె. <ౕవ Pాదు Pాదు eాPాదరూ, Pాల 1ాత+ ఇను)ఎ_ెయుా2Sె. ఒందు &న <మNె ఇషc బంధుగళ మ.ెNె బరుా27ె, <ౕవ అవర Tెూె Pాల క_ెయు,2ర. ఒందు ,ంగ_ాSతు, /ెౕNె సమయ /ెూౕSతు? ,HయAల6. నమR మనసుY సంెూౕష&ంద ఇాEగ సమయ ఓడుత2ె, నమR మనసుY దుఃఖ&ంద తుంŒాEగ Pాల <~ాన>ాగుత2ె. <మR ఇషc బంధుగళ Tెూె ఇాEగ Pాల క_ె&ెE Nెూా2Nెూల6, దుఃఖదA6 Pాల <~ాన>ాగుత2ె. /ాNాX, మన-Yన -^,య ౕaె అవలంŒ-రువదు jశtPె` /ెౕNె Pారణ>ాగలు eాధ ? Pాల eాJెxy అంద7ె సంబంధవను) సూ"సుత2ె. eాJెxy jGార సరW ఏను /ెౕళత2ె అంద7ె, Pాలద అవ& ెౕ7ె ెౕ7ె గ+హగళA6 ెౕ7ె ెౕ7ె (ౕ, ఇరుత2ె ఎందు. jjధ >ెౕగద ౕaె అవలంŒసుత2ె. ఒబ? వ r2Sంద మెూ2బ?<Nె బహళ వ ా సjరుత2ె. భూయA6 ఇరువవ(Nె Pాల /ెూౕగువదు <~ాన, అ,ౕ >ెౕగ>ాద గ+హదA6 ఇరువవ(Nె Pాల /ెూౕగువదు ఇను) <~ాన, jదు చLr2య >ెౕగదA6 నˆెాగ, Pాల <ంతు/ెూగుత2ె. ఒందు &న 0ా7ెూౕ ెళrన >ెౕగదషుc>ెౕగ>ాX /ెూౕగ j1ానవను) కండు @యుా27ె, అదు ెళrన >ెౕగదA6 ఓడుత2ె. <ౕవ ఒందు గం¦ె

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27 ప+0ాణ 1ా@దరు, <మNె వయసుY ముంె /ెూౕగల6. <ౕవ >ాప– బంాగ, బహళ జన మరణ /ెూం&రుా27ె, ఆద7ె <మNె వయసుY ఆXరువ&ల6 Pారణ <ౕవ ెళrన >ెౕగద ప+1ాణదA6 ప+0ాణ 1ా@రు,2ౕర. /ాNాX, వృ~ా ప సహ .ావ ఎషుc >ెౕగ>ాX ముందువ7ెయుె2ౕ>ె అను)వదర ౕaె అవలంŒ-ె. Pాల <~ాన>ాగబహుదు, >ెౕగ>ాగబహుదు, కుగబహుదు, అథవ బదaాగలు బహుదు. నమR పvjVకరు /ెౕHరువ /ాNె, 1ానవన ఒందు &న ెౕవెగళ ఒందు వషV. ెౕవెగళ ఒందు వషV బ+హRన ఒందు &న. ఇె Pాలద సంబంధ. Pాలద అవ4 ఒబ?(ంద ఒబ?(Nె అవరు PాయV నˆెసువ >ెౕగద ౕaె అవలంŒ-రుత2ె. ఆPాశదA6 నxత+ .ెూౕడు,2ర, ఏను .ెూౕడుా2 ఇ&Eౕర? <ౕవ నxత+దA6న ెళకను) .ెూౕడుా2 ఇ&Eౕర. అA6 <మR హ,2ర సూx°దశVకయంత+ ఇె అందుPెూ_ెk hౕణ, <ౕవ ఈగ ఏను .ెూౕడలు eాధ >ాగు,2ె…ౕ, ఆ ెళకు నxత+>ాగళ Pెూౕb వషVగళ ెౕPాSతు. /ాNాX, ెౕ7ెయవర

Pray to God that

పvవV <మR వతV1ాన, <మR వతV1ాన ెౕ7ెయవర పvవV. /ాNాX Pాల అంద7ె ఏను? Pాల సంబంధ సూచక. Pాల సృucNె Pారణ>ాగలు

your attach-

/ెౕNె eాధ ? ఇల6, ఎల6వ ప+కృ,Sంద ఆగు/ెూగుగళ. ప+కృ, అంద7ె ఏను? ఒందు Œౕజవను) ెూNెూండు, అదను) మW•నA6 హుత7ె, అదPె` <ౕరను) /ాrద7ె,

ment to such transitory things as wealth, name, and crea-

Œౕజ Xడ>ాX, Xడ మర>ాX, మర పనః అసంక Œౕజవను) Pెూడుత2ె. /ాNాX ప+కృ, అంద7ె ప+కట>ాగె ఇ7ెూౕదన) ప+కటNెూHసుత2ె. ప+కట>ాగె ఇ7ెూౕదన) ప+కటNెూH-దుE 0ారు? ఆగ <యమ అథవ Pానూను ఎందు /ెౕHదరు. <యమ అంద7ె ఏను? సృucయA6 ఇరువెల6 <యమ&ంద, <యమ 1ా@ెూౕరు 0ారు? ఆPాశ? ఎల6వ ఆPాశ&ంద మూ@ బం&దుE. ఆPాశ అంద7ె ఏను? ఎరడు వసు2గళ నడు>ె ఇరువెౕ ఆPాశ అథవ అంతర, Tాగ, అంత(x, స^ళ.

ture comforts

<ౕవ అంతరవను) వసు2గళ నడు>ె .ెూౕ@&7ెూౕ అథ>ా అంతర వసు2గళను) సృuc1ా@ెూౕ? 0ా7ెూౕ అదు <యమద తతt ఎందరు.

may become less

అల6, అదు ఆక-Rక. j{ాన ఎల6వ ఆక-Rక ఎందు /ెౕళత2ె. /ాNాX అదు jGార సరWయ ఒందు అంశ. సముద+దA6 <ౕరు ఇతు2, NాHయA6

and less every

.ై¦ెూ+ౕTెన అ.ెూ)ౕ >ాయుజనకjతు2, ంచు /ెూˆెSతు, ం"<ంద .ై¦ెూ+ౕTె› 0ావెూ 7ాeాయన>ాSతు, అద(ంద wౕవ Gెౕతన>ాX,

day.

Gెౕతన /ెూర /ెూRతు. ఆక-Rక wౕjయను) సృucసలు eాధ న? పంచ భూతగళ Pార|ాన? >ాయు, జల, అX), భూ, /ాగు ఆPాశ. పంచ భూతగళను) సృuc-దవరు 0ారు? అల6, .ావ wౕ>ాతRరు సృuc-దుE ఎందు Pెలవరు /ెౕHదరు. సృucయు మనుష ర బNె, 1ానవరు ఎంద7ె సంెూౕష /ాగు దుఃఖ. ఈ సంెూౕష /ాగు దుఃఖవను) సృuc-దవరు 0ారు? అదు ఎల6దర శ+ణ. Pాల, ఆPాశ, ఆక-Rక, ప+కృ, తతt, పంచ భూతగళ jశtవను) సృuc1ా@తు. ఇెల6వv సుళh. సత ఏను? సృucNె 0ారు Pారణ?

Quiz All questions are from Mandukya Upanishad 1. 2. 3. 4. 5. 6. 7.

An Atmajnani is called ______________ The whole universe which appears to us in time and space is the form aspect of consciousness or ________ ________ When you chant ‐‐‐___________, the sound is the form and name The changeless that is holding the changing in the Universe is called ‐‐‐‐_________ Name and form appears in _________ and _____________ Everything visible in this world is called ‐‐‐___________ _______________ One who is beyond time is called ___________

Answers on Page 32

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Sanatana Dharma - Part 12: Bhakti Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji...

A man achieves neither

'' O Sadgurudeva ! Gurudeva is the Supreme Reality , the Paramatman , Parabrahman , the Absolute . When the mind ‐ functions are merged in Pujaneya , none of this phenomenal world is seen , whence it is reduced to mere talk . O Gurudeva ! O Pujaneya ! Please Bless me to merge in Gurudeva's Lotus feet .'' Sri Sankaracharya says : भ(<: कं न करो6यहो वनचरो भ<ावतंसायते ||

Knowledge nor

Even a hunter in the forest will rise to the level of being respected by all . How is it possible? We have heard of Bedara Kanappa( hunter by name Kanappa). He was neither spiritually, religiously nor educationally qualified. He was not orthodox, he was not rich to be respected by all. But his devotion towards Lord Shiva was not equal to anything.

liberation as long as he has egotism. He comes back again and again to the world.

Once Kanappa noticed a Shivalinga in the forest. He observed that the Shivalinga had not been worshiped for long by anyone. He decided to worship, but had not materials to do so. He wanted to clean the Shivalinga which was covered with full of dust. He cleaned the Shivalinga by removing the dust with his sandals as he lacked Any‐ thing to wipe. This was not with ignorance, or may be the ignorance had covered with the great devotion he had towards The Lord . There was a river which flowed nearby, and Kanappa had no vessel to fetch the water from the river for sacred ablution ( abhisheka ). His mouth became the vessel to carry the water. He spat the water on Shivalinga and the abhishekam was over. He thought for a while as to what offering should be done as Naivedya or food for Bhagavan. He had nothing but the meat of an animal which he had hunted just little earlier. Kanappa offered that meat itself to The Lord. Lord accepted all these acts of His sincere devotee. Why? Kanappa was extremely devoted. After the worship was over, Kanappa noticed that tears were flowing from one eye of The Lord's image. Kanappa was shocked. Thinking that there was something wrong with one of his Lord's eye, he forcefully plucked his one eye and fixed it to The Lord's eye which was filled with tears. Then he noticed that The Lord's another was shedding tears. Kanappa immediately cut out his another eye and placed it on the second eye of The Lord. Lord Shiva was im‐ mensely pleased with Kannappa and appeared before Kanappa and blessed him with moksha. This is the sincere devotion of Kanappa. This does not mean that all can do puja in an unorthodox way as Kanappa did. They may also do so, if their devo‐ tion towards The Lord is as sincere as kanappa and capable of performing the most astonishing act that Kanappa did. Lord may accept the worship of such people notwithstanding their unorthodox opinion. We can also see such devotion in Gopikas towards Lord Krishna. Gopikas as all know sell milk, curds in streets shouting milk, curds.... To attract the attention of the customers. One such Gopika who's mind was filled with Sri Krishna Bhakti, started shouting "Govinda, Madhava, Dhamodara...." Instead of milk, curds... Everyone were surprised and thought that the girl was out of sense! Such was devotion towards The Lord.

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Here we can remember the great Soul Sri Sadashiv Brahmendra . Sri Sadashiv Brahmendra was a great Jivanmuk‐ tha. People who watched his behaviour thought that he was insane. They went to his Guru to enquire about his behaviour. They reported to his Guru, "Your disciple has gone mad". The Guru replied with grief, " I am also wondering when I can also attain that state. Even though I am his Guru, I am yet to attain that state. He is a great Soul." Such was the state of Sri Sadashiv Brahmendra. He was in the state of Gopika or Gopika was in the same state. Chanting the names of The Lord is also the way of devotion.

All trouble and botheration come to an end when

One of the most important devotions is devotion towards Sadguru ‐ The Lord of The Lords. Our Sanatana Dhar‐ ma has given such importance to Guru Bhakti . Hearing about The Lord Gurudeva, singing His praise, contemplat‐ ing Him, serving his Lotus feet, worshipping Him, prostrating before Him, serving him as his slave, moving with Him as His friend and surrendering oneself to Him are the nine forms of Guru Bhakti spoken in our Sanatana Dhar‐ ma. We shall attain sreyas even if we practice any one of the above said devotion towards Pujaneya Sadgurude‐ va. Shirasa Namisuva, Gurudeva Pada sevaki.

the 'I' dies.

Upanishad Quotient Match the below Sanskrit words with their right meaning. 1. Prashna ‐ Devoted to Brahman 2. Brahmapara ‐ Question 3. Brahmanishta ‐ Faith 4. Shraddha ‐ Established in Brahman 5. Prajapathi ‐ Form 6. Tapas ‐ Matter 7. Disha ‐ Universal life 8. Vaishvanara ‐ Thousand rays 9. Vishwarupam ‐ Of universal form 10. Sahasra rashmi ‐ Direction 11. Rayi ‐ Penance 12. Moorthi ‐ Creator Answers on page 36

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Sakshibhavada Adhbutagalu eాM ావద అదు±తగళ - ౪ PాH - 1ాయ శr2 1ాయ బంధ.ా శr2యను) Jౌ7ాWకదA6 సుందర>ాX ప+,<4- jవ(సaాXె. ాS మ/ాPాH 1ాయ 1ా0ా శr2య రూపదA6, Pాలశr20ాX ప+,<4సుా2_ ె. సృuc 1ాడువ ఉె¢శPా`X, భగవంత †వను, తన) ఇGెLయంె 1ా0ా శr2య ప+ావPె` శర|ాగుా2.ె. Jౌ7ాWక

If a devotee

"త+దA6 ాS మ/ాPాH భగవంత †వనను) తుHయు,2రువదను), భగవంత †వను

prays to God

Pాaా,ౕత.ాXదEరు, Pాలశr2Nె శర|ాXరువదను) ప+,<4సుత2ె.

with real long-

ాSయ Nాడ <ౕA బణ•వ అనంతతtవను)- Pాలద Žాశtతవను) ప+,<4సుత2ె. ాSయ PెూరళA6

ing, God cannot

ఇరువ రుండ1ాaె, సృuc /ాగు బంధనPె` Pారణ>ాద సంసృతద ౫౨ అxరగళను), 1ాతృPా శr2య

help revealing

ప+ావవను) ప+,<4-, అెౕ సమయదA6, కత2(-రువ రుండగళ సం/ారవను) అథవ .ాశవను)

Himself to him

ప+,<4సుత2ె. ాSయ రక2భ(త>ాద Gా"ద .ాANె, రక2ŒౕTాసుర ఎంబ 7ాxసన రక2వను) ౕరువదను) ెూౕ(సుత2ె. రక2ŒౕTాసురన ెౕహ&ంద ŒదE ఒందు హ< రక2&ంద, అవనంతహ eాjర eాjర రక2ŒౕTాసురరను) సృuc 1ాడు,2దE ఎందు /ెౕళaాXె. రక2ŒౕTాసుర నమA6 ఇరువ Pెటc ఆaెూౕచ.ెగళ /ాగు ప+వృ,2గళ. సtలn అవPాశ Pెూటcరు, ఈ ప+వృ,2గళ అసంక >ాX ె_ెయుా2 /ెూౕగుత2ె. wౕవనదA6 ఎల6 ఆaెూౕచ.ెగళ, కమVగళ, ఇందల6 .ా_ె కమVద <యమదంె ఫల Pెూడుత2ె. /ాNాX Pాల /ాగు కమV మ/ా †xకరు. ాS PాHయు Pాలద మూలతతt_ాX నమR ఎల6 Pెటc ప+వృ,2గళను) ఆనంద&ంద ౕరు,2ాE_ ె. అవళ ఆనంద&ంద 1ానవన హస2గళను) వస¤వ.ా)X ధ(-ాE_ ె. హస2 PాయVద సంPెౕత - కమV. ఎల6 తరహ <qా`మ కమV ాSNె వస¤ద రూపదA6 అపV|ె ఆగుత2ె. కమV&ంద బంధన ( కమV 1ాల) ఎల6 PాయVగళ, 1ానవన సtావ>ాX, "త2దA6 సూx°>ాX ప(|ామ Œౕరుత2ె. ఈ సtావ ఎందు క7ెయలnడువ సంeా`రగళ, wౕjయను) పనః పనః PాయVగళను) 1ాడలు <బVంధ ప@సుత2ె. దురద+షcవŽా« ఎల6 wౕjగHగూ, ప+,eా(యూ ఒంెౕ ఫల šాత( ఆXరువ&ల6. Pెలవ ా( ఫలగళ అనుకూల>ాX ఒ_ెh అనుభవవను) Pాణబహుదు, మతు2 eా1ాన >ాX అ.ానుకుల>ాX తవల6ద అనుభవగళను) Pాణబహుదు. eా1ాన >ాX, wౕjయ మనసుY, అ.ానుకూల ఫలగళను) Pెూడువ PాయV&ంద త*n-Pెూండు, అనుకూల>ాగువంతహ ఫలగళను) Pెూడువ PాయVవను) పనః 1ాడువంె హంబAసుత2ె. పనః పనః ెౕకు ఎందు హంబAసువ ఈ అనుకూల ఫలగళ బయPెగళ "త2దA6 మూడువ ప+వృ,2గ_ెౕ '>ాసన'. ావదA6 మూడువ ప+,…ందు ఆeెయను) పvణVNెూHసువదు, మెూ2ందు ఆeెNె ా( 1ా@Pెూడుత2ె, ఇదు అX)యను) నం&సలు తుపn సు(యువ /ాNె <ష²…ౕజన. ప+,ౕ ా( ఒందు ఆeె పvణV>ాాగ, ఇను) ెౕకు ఎంబ హంబల "త2దA6 మూడుత2ె. మన-Yన <†:త -^,య సtావద (ౕ,గళ ( సంeా`రగళ) /ాగు <బVంధ పˆెసువంతహ బయPెగళ (>ాస.ా), wౕjయను) PాయV&ంద బంధనPె` ఒళNాగువంె 1ాడుత2ె - కమV బంధన. ఇెౕ కమV1ాaా అథవ కమV&ంద అŽౌచ. "త2దA6 అసంక >ాXరువ సంeా`రగళను) eా1ాన >ాX ఒంెౕ జనRదA ముక2NెూHసలు అeాధ . ఆeెగళను) పvణVNెూHసలు, <†:త -^,య సtావగళ పvణVNెూHసలు, wౕjయు పనజVనRవను) ాళెౕకు. ప+,ౕ జనRదలూ6 కమVద సంeా`రగళ eెౕ(ా2/ెూౕX, ఈ పనజVనR చక+వ ముందువ7ెయుా2 /ెూౕగుత2ె. కమVద Pారణ&ంద wౕ>ాతRవ Pెూ.ెౕ ఇల6ద బంధన చక+దA6 -లుr Pెూళhత2ె. ఈ PెళXన "త+దA6, jjధ కమVగళను) ఒబ? Œలు6Nారన ాణగళ eామ ెయంె ెూౕ(సaాXె.

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jjధ కమVగళ

సం"త కమV - ఇను) ప+కట>ాగెౕPాదు.

Jా+రభ³ కమV - ఫల Pెూడలు

ఆ~ా ,Rక eాధ.ె ఇదను) తˆెయ బహుదు.

శురు>ాXె. ఇదను) తˆెయలు eాధ jల6.

As long as the Kundalini re-

ఆNాౕ అథవ r+0ా1ాన - ఫల Pెూడలు

mains asleep,

-దE>ాXె. <qా`మ కమV&ంద బదaాSసబహుదు

you have not attained knowledge of God. You may be spending hours poring over books or discussing philosophy, but if

Poem on Shri Ramakrishna †+ౕ 7ామకృష• భజ.ె జయతు జయతు 7ామకృష• శరణు శరణు 7ామకృష•

you have no in-

నJెవ <నNె శర|ెనుత

ner restlessness

PాJాడు నమRను అనవరత ।।

for God, you have

<న)య ~ా న నమగదు Jావన

no knowledge of

<న)య సRర|ె సుమధుర Nాయన ।।౧।।

Him.

<ౕ.ె ఎల6ర సలహువ ెౕవరు క(Wసు నమNె భr2య ఉ-రు ।।౨।। <న)య ఒలు *+ౕ,య eాగర నమRయ JాANె అమృత ~ార ।।౩।। eాt j>ెౕPానందన గురు>ె సకల wౕవర సలహుతAరు>ె ।।౪।।

‐ Contributed by Shri Guru Anand K C

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The Supreme Goal There is no creature which is not destined for the supreme goal, as there is no river which is not winding its way towards the sea. But only in the human form is consciousness so developed that it is capable of expressing the perfection of its own true self, which is the SELF of all.

The time is ripe for you to devote your mind to the Lotus Feet of God. If you realize God, you will get everything else. First God, then charity, doing

However, even in the human form the soul is prevented from realizing its birthright of joy and fulfillment be‐ cause of the burden of sanskaras or impressions which it has accumulated as a byproduct of its arduous devel‐ opment of consciousness. Like the dust that accumulates on the shoes of a traveler on foot, these sanskaras are gathered by the pilgrims he treads the evolutionary path. In the human form, which is the crowning product of evolution, the divine life is enmeshed in the sanskaric deposits of the mind. The expression of the divine life is therefore curtailed and distorted by the distortion of the sanskaras, which weld consciousness to the fascinations to the false –phenomenal. One by one the many colored attachments to the false must be relinquished. Bit by bit the sanskaric tinder feeding the deceptive flames of the separative ego must be replaced by the imperative evidence of the un‐ quenchable flame of truth. Only in this manner can man ascend to the height of divine attainment; the endless beginning of life eternal.

doing good to the

The life in eternity knows no bondage, decay or sorrow. It is the everlasting and ever renewing self‐affirmation of conscious, illimitable divinity. My mission is to inherit this hidden treasure of the SELF. Meher Baba

world, and re-

‐ Contributed by Uma Mulugu

good to others,

deeming people.

Answers to Quiz 1. 2. 3. 4. 5. 6. 7.

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Trikalajnani Saguna Brahaman Omkara Akshara Time, space Drishya Prapancha Kalatitha

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Mundaka Upanishad Chapter 5 Guru and Self Knowledge 1.1.3 Shaunaka, a great householder (who used to perform yagnas), approached the sage Angirasa in the pre‐ scribed manner and asked the question, “O blessed one, please tell me by knowing which, all that is to be known can be understood’ The question asked by Revered Sage Shaunaka is of great importance. As a shishya, he requests the great Sage Angirasa to teach him the subject by knowing which all that is to be known is known. Is it possible like that? Mankind has been in search of the cause of all causes from time immemorial! Is there such a knowledge, know‐ ing which all that is to be known is known? If there is what is the use of having such knowledge? The question which Angirasa Rishi was asked is very strange one. He asks, 'By knowing which you will know everything, what Knowledge is that'? Is there Knowledge, by knowing which you become knower of everything?

As without strong determination the farmer cannot bring water to his field, so also without intense yearning a man cannot realize God.

How is Shaunaka approaching Angirasa to learn this subject? He comes with all humility, by holding the sticks for performing Yajna. He comes with Agnihothra in his hand. By prostrating in front of Agnihothra, he asks the question. This shows how to approach a Master, how to ask questions and how to seek answers. In the olden days, a Guru, who is Atmajnani or Brahmajnani, was very much respected. In today’s age most of the people don’t know how to approach a Guru. Guru has become in many ways commercial, there is some kind of transaction or business. Sometimes the Guru is like a teacher who teaches some subject. But earlier, when the disciple went to a Guru, he had to approach with deep respect and humility. And normally he would take sticks for Yajna as if he was telling the Guru 'I am like a dry wood and I am offering myself to you, please burn me with fire of knowledge'. Nowadays people go to a Master full of information thinking they know everything'. They are trying to find out what the Guru knows. It just doesn’t work that way. And please understand, a Brahmajnani who is Self‐realized is full of bliss and has attained everything and wants nothing. So, what can you give? What is it that you can give other than offering yourself? There is nothing else you can do. So Shaunaka Rishi offers himself to Angira‐ sa. The learner should have the attitude of sharanagati (surrender), deep respect, otherwise he can’t get Atmajnan. It is not possible to learn any subject without respect for the teacher, especially so in case of Atmajnan. Also, there is no way you can buy a teaching because he has attained the highest and is happy and peaceful by himself. All that you can do is you can go and surrender. What type of Guru do you have to approach? The Guru, who has learnt the Upanishad, the Vedas, the Jnana from another Guru, thus passes Knowledge from a Master to student, this is the tradition. Jnana suddenly won’t come from somewhere. You have to learn the wisdom from the Guru Parampara system. In any subject there is a good possibility that you can make mistakes in learn‐ ing. Be it music or Vijnana, you can understand a subject as you want, but only with a proper Guru your under‐ standing will be clarified and complete. We think whatever we know is Jnana; Atmajnana is a very subtle sub‐ ject and Brahmajnana is still subtler. In all possibility you can misunderstand that it. So it is important that you learn from a Guru. Whatever you learn from your Guru, you have to give it to next generation. A person who has learnt the vidya from Guru and doesn’t pass it on to next generation will attain highest rina (debt), because Guru gave that knowledge, Jnana, in a pure unselfish way. If we are not passing on that knowledge to others who are worthy of it, then it will be Rishi rina (debt) that we will not be paying. So the disciples teach the other people, the next generation in the same unselfish way.

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Shaunaka Rishi asked a strange question – what is that by knowing which everything is known. Why should we be bothered about knowing everything? What is the importance of learning a subject by knowing which you know everything? If you look at our lives, we have a desire for knowledge. Even an illiterate person has a desire for knowledge. Every human being has a desire for happiness, desire for avoiding suffering, and desire to get knowledge, understanding. Deep inside us there is a feeling that knowledge is power and that there is a defi‐ ciency of knowledge in us. All of us are trying to gain power in some way or the other so that we are happy and our weaknesses are reduced. This need not be just subject knowledge; it can be any knowledge, what is hap‐ pening in the city, what is happening in politics, etc.

All sins vanish if one only remembers God. His name breaks the fetters of death. You must dive; otherwise you can't get the gem.

Story of Bharadwaj Rishi Once Bharadwaj Rishi meditated on Brahma and when Brahma appeared, he requested for 100 years of life. So Brahmaji said, 'Ok'. Then as the 90th year approached, again Bharadwaj Rishi prayed to Brahma and asked for 100 more years'. Brahmaji asks, ‘Why? Bharadwaj Rishi says, ‘I have learnt Vedas and so many subjects, but what I have to learn is lot more, so I want some more life’. Brahmaji laughs. He shows a Himalayan mountain and he takes one fistful of sand and he says ‘what you know today is only this much and what is to be known is that much. Any number of lives given will not be sufficient. But there is one subject by knowing which you know all this, why don’t you learn that?’ That subject is known as Atmajnana, the Knowledge of Self and that is called Brahmajnan, because that is the Knowledge of Universe, by knowing which you know all subjects in the Universe. Does it mean that a person, who gets Brahmajnana, gets to know all languages, can do surgery, and can fly an aircraft? No, but by knowing which you get a deep satisfaction of knowing all subjects is what is meant. E.g. a gold ring, necklace and earrings are all made of Gold. They are different forms. There is only one object, one subject which is old. So everything else is various forms of that gold! Similarly, knowing about Consciousness is like knowing about every other subject in the universe because Consciousness is the real substratum. Just as all types of ornaments are made of gold and learning about gold will give you the knowledge of the essence of all the ornaments. In the similar way when we learn Brahmajnana, when we learn about Consciousness we will know essence of every object or subject in the Universe. What happens when you know ‘THAT’? The desire for Knowledge drops, because you have understood the cause of all causes which is Brahman OR Consciousness. Cause of all Causes Scientists say the universe is made up of some natural laws. They say there are about five laws or forces, law of magnetism, law of gravitation, law of weak forces, etc. By knowing about these five major laws they say all the forces of the universe are known'. Just as one field (Self) explains all the forces of nature, they tried to do the same thing with matter. So matter is analyzed, it becomes molecules, molecule becomes atoms, an atom be‐ comes subatomic particles, subatomic particle becomes energy. So basically at the deepest level of universe there is energy. What is behind this? By going deeper and deeper, trying to understand a subject in depth, you are trying to find out the base thing, to know the one Self, one Cause, and one Source, behind this entire uni‐ verse. So that was the question of Shaunaka Rishi, what is that by knowing which you know everything. When there is rice is boiling in a pot, to see whether the rice is cooked or not, all that you have to do is, check one gain of rice, by checking one grain of rice, you can know whether the whole pot of rice is cooked or not. Similarly there is one subject by knowing which everything can be known. What is that, please tell me. So asked Shaunaka Rishi to Angirasa Rishi!

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Sri Dattatreya ‐ continued from Last Month’s edition. SAT GURU THE TRUE TEACHER The True Teacher, Sat Gum, is ever alone but not lonely. He is "One in all and all in One". He has no abode, but is an abode for all. He is not stuck with any name nor has he a form. He does not belong to any place, community, nation, or race, but they all belong to him. He is parentless. He has no passion for a nation, a language, a reli‐ gion and for any "isms". He interacts with all, with an attitude of love and bestows light to enable people to lift themselves up from their respective states of awareness. He is representative of the energy of the universe and hence, cannot be contained or conditioned by race, religion, caste, creed and "isms". Such should be the understanding of a Sat Guru who is a representative of Sri Guru Datta.

Pray to Him with a yearning heart, and weep. That will purify your heart. You see the reflection of the sun in clear water.

Sri Guru Datta and Sri Krishna demonstrated life beyond concepts. Concepts are built around them by people who are comfortable with concepts. People need concepts to hold on to something, arising out of the sense of fear, desire etc. The beings look for independence/freedom, but they build as many circumscriptions around them. In desire of freedom, people build prisons around them and cry more and more about freedom. It is the work of the knowledgeable ones to live in life and to interact with concepts as per the time and the place. They leave the concept after the work is done, but do not live in them. They are only guided by the Truth and the Law. Truth is with in and beyond creation. The Law is valid until one is in creation. The Law and the Truth go together for harmonious living. In the story of King Bali, the Lord explains to the King the quality of a Sat Guru. He explains thus: "How can I say that THIS is my abode? (THIS, refers to creation)." I AM everywhere. I AM not stuck to a place. I AM not related to anyone. People relate themselves to ME. I have neither parents nor children, for I AM the I AM of all. I do not have any patterns of behaviour, for all patterns emerge from ME. They exist with ME as their basis, I allow them to exist, but I do not exist in them. Three qualities emerge from ME and the triple qualitative behaviours and their varieties of combinations depend on ME, while I do not depend on them. I know THIS, I know THAT (creation and beyond). I AM the basis for THIS and THAT. The only simple way to see ME, is to see ME in a Sat Guru". (Srimad Bhagavata) The Hierarchy of Sri Guru Datta There are great grand beings who accomplished all initiations even in the previous Kalpa. They form a ladder or a Hierarchy, to help the beings on the Path to Truth. They are invoked from ancient most times through one's own teacher. The Hierarchy is as under: GURU: the Teacher in physical form PARAMA GURU : the Teacher of the Teacher PARAMEST1 GURU : the Teacher of the Teacher the Teacher SAPTA RISHIS: the 7 principles of the 7 Stars of the Great Bear DHRUVA: the Pole Star SANAKA: the mind‐born son of the Creator SANANDANA: the mind‐born son of the Creator SANATKUMARA : the mind‐born son of the Creator SUKA VYASA NARADA PARABRAHMAN

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He who has seen God finds that God alone has become the world and all its living beings; it is He who has become all. Such a

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Guru Mantra The seed sound relating to Sri Guru Datta is DRAM. The sound DA signifies dana who's English word is 'to donate'. The sound showers benedictions for mundane and super mundane fulfillment. It can fulfill desires, including the desire for immortality and self‐realization. RA is the seed sound relating to fire, it burns ignorance and the related impurities, revealing the knowledge. It makes the being radiant and resplendent. DRAM ena‐ bles accomplishment of knowledge, neutralization of ignorance and comfort in the subtle and the gross planes of existence. The sound 'M' represents, pure, transmuted matter. "OM DRAM" is uttered forth with the inhala‐ tion and the exhalation, to establish the presence of Sri Gum Datta in ones own being. A sincere practice would enable the manifestation of the presence of Sri Guru Datta as one's own pulsation and respiration. Thus, the Eternal Presence grows proximate as one's own pulsating and respiratory principle. Contemplation upon the double sound would lead one from respiration to pulsation, from pulsation to subtle pulsation and from subtle pulsation into the expanse of the universal blue, as a flying bird. The contemplator gains the form of the man‐ tram and the identity with the Deity of the mantram. Maha mantram The sound given by a Sat Guru to a disciple forms the link between the Guru and the disciple. It need not always necessarily be DRAM. Depending on the need and the state of awareness of the student, the Sat Guru initiates the student into a sound. When the sound is uttered as per the given regulations, the presence of the teacher manifests. The presence of the teacher is like the presence of the yeast that transforms the milk into yoghurt. The catalyst in a chemical process causes the chemistry by its sheer presence. It does not go through the chem‐ istry. So also the very presence of the teacher causes the required chemistry in the energy system of the stu‐ dent and transforms him. The presence influences but does not involve. Such is the beauty of the work of the teacher in the student

person is called a superior devotee.

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

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Prashna ‐ Question Brahmapara ‐ Devoted to Brahman Brahmanishta ‐ Established in Brahman Shraddha ‐ Faith Prajapathi ‐ Creator Tapas ‐ Penance Disha ‐ Direction Vaishvanara ‐ Universal life Vishwarupam ‐ Of universal form Sahasra rashmi ‐ Thousand rays Rayi ‐ Matter Moorthi ‐ Form

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True Discipleship Discourse by Meher Baba. When an aspirant becomes voluntarily affiliated with a Master, he is said to have become a disciple. But if this affiliation is merely formal, it does not constitute true discipleship.

Unless, the soul is pure, it cannot have genuine love of God and single-minded devotion to the ideal. The mind wanders away to various objects.

Discipleship is vital relation The relationship between disciple and Master is utterly different from the legal relations which create rights and liabilities through verbal transactions or formal agreements. Discipleship is one of the fundamental fea‐ tures which characterize the life of the advanced aspirant, and it does not come into existence through any artificial procedure. It arises out of the basic laws of spiritual life. It is therefore much more significant than the mundane relations which arise within the context of ordinary social life as a result of incidental associations or temporary contracts. Many of these mundane relations do not enter into the spiritual fabric of the life of the aspirant but remain superficially attached to his being. Thus it is not of any great consequence whether you purchase a thing from one shop‐keeper or another as long as you pay the price for it; and it is immaterial whether you travel by one ship or another so long as you arrive at your destination. Even such transactions are no doubt inwardly determined by sanskaric ties and karmic laws, and therefore are not entirely devoid of spir‐ itual significance. But these relations are in their very nature provisional and superficial, and are in no way com‐ parable to the vital bond of discipleship which gives substance and direction to the life of the aspirant. The relation between Master and disciple is an inevitable outcome of intrinsic conditions in the life of the aspirant. It is primarily a relation between the lover and his Divine Beloved. Love implied in discipleship is unique From the spiritual point of view it is the most important relationship into which a person can enter. The love which constitutes the core of discipleship stands by itself among the different types of love which prevail in ordinary social relations. Mundane love is an interplay between two centers of God‐unconscious; but the love implied in discipleship is the love of God‐unconscious for God‐conscious. Everyone is God, but some are uncon‐ scious of their divinity, some are partly conscious of their divinity and a few are fully God‐conscious. Those who are unconscious of their divinity can have no idea of the God‐state; they are only conscious of the body‐state. In order that they should inherit the God‐state they have to love, worship and be guided by the Master who is constantly dwelling in the God‐state. The love which the aspirant has for the Master is really the response evoked by the greater love which the Master has for the aspirant. Supremacy of claim of the Master It is to be placed above all other loves. Love for the Master naturally becomes a central power in the life of the aspirant because he knows the Master to be an embodiment and representation of Infinite God. All his thoughts and aspirations, therefore, come to be woven around the personality of the Master. The Master thus has unquestioned supremacy among the claims recognized by the aspirant, and it is through this supremacy that the Master becomes the focal point for the radiation of spiritual forces which dispel all darkness, pluck out the sins of the heart and initiate the aspirant into a life of freedom and Truth‐consciousness. The fundamental requisite for the candidate who would be a true disciple is an unquestioning love for the Master. All love leads to the Master All the other streams of love ultimately join this great river of love for the Master and disappear in it. Majnu loved Laila. He loved her so intensely that every moment of his life he was filled with thoughts about her. He could not eat, drink or sleep without thinking of her; and all he wanted was the happiness of Laila. He would gladly have seen her married to some other person if he felt it to be in her interest, and he would even have

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The Reality is one and the same. The difference is only in name. He who is Brahman is verily Atman, and again, He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God.

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died for her husband if he had thought she would thereby be happy. The utter self‐denial and sincerity of his love ultimately led him to the Master. Every second of his life he thought not of himself but of the beloved, and this lifted his love from the physical or intellectual level and made it spiritual. The spiritualization of his love led him to the Divine Beloved. The Master is the Divine Beloved, and when the disciple meets his Master, all that he has to do is to love him; for if the disciple loves the Master out of the fullness of his heart, his final union with him is assured. Purification through love and self-surrender He need not worry about the quality of his love. He should love in spite of his weaknesses and not tarry till he can purify his own heart. The Master is the very source of purity, and to set one’s heart on the Master is the beginning of self‐purification. When the disciple has whole‐hearted devotion for the Master, he opens himself to the reception of the divine love which the Master pours upon him. All his weaknesses are consumed in this fire of divine love of which he thus becomes the recipient. If the disciple is to be free from all weaknesses and attain incorruptible and infinite purity, he has to dedicate his life to the Master without any reservations or pro‐ visions. He must offer his weaknesses as well as his vices, his merits as well as his sins. There should be no “if’s” and “but’s” about his offering. His self‐surrender must be so complete as to allow no room in his mind for even a shadow of any secret self desire. Complete self‐surrender and unquestioning love become possible when the disciple achieves unswerving faith in the Master. Faith in the Master is an indispensable part of true disciple‐ ship. Once God is realized there is no question of faith at all, just as there is no question of faith when a man knows himself to be a man. But till this state of realization is attained, the faith which the disciple places in the Master is his most reliable guiding light and is comparable to the steering wheel of the ship. Value of faith It is not correct to describe faith as being blind, for it is more like sight than like unrelieved ignorance, but it has to be short of direct experience until the aspirant realizes God for himself. It is not for nothing that all the reli‐ gions are referred to as “faiths.” One of the essentials of the aspirant’s life is that he should have faith. Faith may express itself through diverse forms, but from the psychological point of view they are one and the same thing and cannot be diversely labeled. The only differences in faith are differences of degree. Faith may be strong and vital, or weak and lukewarm. A weak and lukewarm faith does not carry a man further than adher‐ ence to rituals and ceremonies, but a strong and vital faith is bound to take the aspirant beyond the external forms of religion and help him to eschew the husk and get at the kernel of true spiritual life. Faith reaches its natural climax and goal when it comes to rest in one’s own Master. The faith of the disciple must always be securely grounded in his experience of the divinity of the Master. He must not be like a straw carried anywhere by the slightest breeze. Story of Kalyan He should be like a rock which remains unmoved in the severest of storms. The story of Kalyan brings out the meaning of a really sound faith in the Master. Kalyan was a disciple of Swami Ramdas who was a Perfect Mas‐ ter at the time of Shivaji. The Master loves all disciples alike, but some might be particularly dear to him, just as a man loves all parts of his body, but the eyes may be more dear to him than his fingers. Swami Ramdas had many disciples, but his favourite was Kalyan. Other disciples did not quite understand why Kalyan should be dearer to the Master than the others. Once Swami Ramdas tested the devotion of his disciples. He asked all his disciples to come to him and pretended to be so sick as to be on the point of death. He had placed a mango on the joint of his knee and bound it up by means of a bandage so that it looked like a huge swelling. Swami Ramdas pointed to this swelling and told the disciples that it was a malignant tumour and that there was no chance of his living unless someone sucked the poison from the joint of his knee. At the same time he made it clear to all that whoever sucked out the poison would die instantaneously. Then he asked whether any disciple was prepared to suck out the poison from the swelling at the cost of life. All the disciples hesitated except Kal‐ yan who arose immediately and began to suck from the swelling. To his surprise Kalyan found sweet mango juice and not poison and Swami Ramdas praised his unswerving faith and self‐denying love. To be willing to die for the happiness of the Beloved is true love. Such implicit faith, unfaltering love and undivided loyalty as that

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of Kalyan can come to the disciple only through the grace of the Master. Undivided loyalty to the Master does not introduce any narrowness in the sphere of the disciple’s life. To serve the Master is to serve your own self in every other self. The Master realized through service The Master dwells in universal consciousness and wills universal spiritual well‐being. To serve the Master is therefore to participate in his cause, which is to serve all life. While sharing in the work of the Master, the disci‐ ple may be required to be in touch with the world; but, though moving in the world in accordance with the work which is in store for him, he is in inward contact with the Master as Infinite Being. Therefore, by sharing in the work of the Master the disciple comes closer to him and becomes an integral part of his consciousness. Serving the Master is the quickest means of realizing him. The service which the disciple can offer the Master is not only linked with the universal cause of humanity but is one of the most potent means of bringing the disci‐ ple nearer his spiritual goal.

The world is indeed a mixture of truth and make -believe. Discard the makebelieve and take the truth.

Sharing work of the Master When the disciple’s service is spontaneous, whole‐hearted, selfless and unconditional it brings him more spiritu‐ al benefit than can ever come by any other means. Serving the Master is a joy for the disciple even when it means an ordeal that tries his body or mind. Service offered under conditions of discomfort or inconvenience is a test of the disciple’s devotion. The more trying such service becomes, the more welcome it is for the disciple, and as he voluntarily accepts physical and mental suffering in his devoted service to the Master, he experiences the bliss of spiritual fulfillment. The sense of undivided and absolute loyalty to the Master is made possible by the right understanding of what the Master is and what he really stands for. Cases of conflict If the disciple has an imperfect grasp of the true status and function of the Master, he is likely to set up a false antithesis between his own higher Self and the Master. As a consequence of this antithesis he might create in his mind an artificial and imaginary conflict between the claims of the Master and other claims which seem le‐ gitimate. A disciple should realize from the very beginning the Master only requires that the disciple should realize his own higher Self. In fact, the Master symbolizes this higher Self of the disciple and is none other than this higher Self which is the same one reality in all. So, allegiance to the Master is only another form of alle‐ giance to one’s higher Self. This does not mean, however, that merely formal allegiance to the higher Self is in any way an adequate substitute for allegiance to the Master. The disciple cannot have a clear perception of his own higher Self until he is God‐realized and often that which comes to him as his duty is really a prompting of some sanskaras interpolating themselves between the higher Self and his field of consciousness. The Master on the contrary is one with the higher Self and can make no mistake about right valuation. The disciple therefore must always test his own promptings by means of the standards or orders given by the Master, and in the event of any conflict between the two, he should thoroughly re‐examine his own ideas to discover the points wherein they might be short of perfection. Almost always a little reflection is sufficient to complete his own thinking and to perceive the basic harmony between the true dictates of his own higher Self and the require‐ ments of the Master. If, however, on some rare occasion the disciple is unable to reconcile the two, he may be sure that he has either not properly understood the dictates of his own higher Self or that he has not properly grasped the import of his Master. In such cases the Master himself requires that the disciple should follow his own conscience at any cost. The Master may sometimes give instructions with the intent of preparing his disci‐ ple for a higher mode of life, and it is under such circumstances that the disciple finds himself confronted by an apparent and temporary variance between his own inclinations and the Master’s instructions. But usually the Master does not give any instructions for which the disciple has not had inward anticipatory preparation. The Master is supremely impersonal and always his only concern is to remove the veils between the consciousness of the disciple and his higher Self.

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Real meaning of discipleship Therefore there can never be any real conflict between the allegiance of the disciple to his Master and his alle‐ giance to his own higher Self. Indeed, at the end of his search, the disciple discovers that the Master is none other than his own Higher Self in another form. The Master in his utter impersonality and unhampered divinity is so complete that he has no desire. In relation to the disciple all that he requires is that the disciple should reconstitute himself in the light of the highest Truth. To become a disciple is to begin to tread the Path leading towards the spiritual goal. This is the meaning of true discipleship. Source: http://www.discoursesbymeherbaba.org/v2‐49.php ‐ Contributed by Atmajyothi Prema

God is in all men, but all men are

Universal Prayer

not in God; that is why we suffer.

O Parvardigar — the Preserver and Protector of all! You are without Beginning, and without End, Non‐dual, beyond comparison, and none can measure You. You are without colour, without expression, without form, and without attributes. You are unlimited and unfathomable, beyond imagination and conception, eternal and imperishable. You are indivisible; and none can see You, but with Eyes Divine. You always were, You always are, and You always will be; You are everywhere, You are in everything; and You are also beyond everywhere and beyond everything. You are in the firmament and in the depths; You are manifest and unmanifest, on all planes and beyond all planes. You are in the three worlds, and also beyond the three worlds; You are imperceptible and independent. You are the Creator, the Lord of lords, the knower of all minds and hearts; You are omnipotent and omnipresent. You are Knowledge Infinite, Power Infinite, and Bliss Infinite. You are the Ocean of Knowledge, all‐knowing, infinitely knowing, the Knower of the past, the present, and the future, and You are Knowledge Itself. You are all‐merciful and eternally benevolent; You are the Soul of souls, the One with infinite attributes. You are the Trinity of Truth, knowledge, and Bliss, You are the Source of Truth, the Ocean of Love; You are the Ancient One, the Highest of the High; You are Prabhu and Parameshwar, You are the Beyond‐God, and the Beyond‐Beyond God also, You are Parabrahma, Allah, Elahi, Yezdan, Ahuramazda, and God the Beloved. You are named Ezad — the only One worthy of worship. ‐ Source: http://ambppct.org/meherbaba/universal‐prayer.php (Given by Meher Baba on 13 August 1953 ) Contributed by Atmajyothi Prema

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Lalitha Sahasranama - Poorva Bhaga ौी स>4 ु ?यो नमः

God is everywhere but He is most manifest in man. So serve man as God. That is as good as worshipping God.

Poorva Bhaga Agastya the great Muni , learned from his Guru Hayagriva , the stotras of The Holy Mother ‐ Sri Mata , but he was not imparted the Thousand Names of the Holy Mother by his Guru. Agastya is the first devotee of Srividya. Agastya means Aga ‐ a mountain, and stya ‐ to fix. Agastya was firm like a mountain, His mind was fixed in the devotion of the Universal Mother Sri Mata. Hayagriva means Horse ‐ faced . Hayagriva is Vishnu him‐ self . Once , in order to protect the sacrifices , Vishnu was awake and was extremely tired. He fell fast asleep, rest‐ ing his head on his bow. Brahma, Rudra were worried as they wanted to awake Vishnu for some particular pur‐ pose. They prevailed upon the white ants to bite through the bow‐string, promising them a portion of the sacrifice in return. It was done and the tremendous bow, broke down, took off the head ( of Vishnu ). Brahma and Rudra could not find the head of Vishnu and in the end , they worshipped Sri Tripurusundari . She directed them to join the head of the horse and disappeared. That was Hayagriva, Vishnu revived. Hayagriva learned all the secrets di‐ rect from Devi. Devi had already showered Grace on Hayagriva . Agastya pleaded with Hayagriva ‐ '' O Hayagriva , Ocean of mercy, have you forgotten or knowingly neglected to teach me the Thousand Names of the Holy Mother ?'' Or , is it because that I am unworthy to hear the thousand Names ? Tell me the reason why you have omitted this . Hayagriva greatly delighted said : '' Not questioned , to no one should it be imparted is the ordinance of the Ve‐ das .'' Means , if the knowledge of wisdom is not questioned or begged by the disciple , the Guru will not impart that knowledge . The Veda again says : '' Even if not questioned , one may impart (wisdom) to a disciple , if The Guru is not in return replied." Means , the disciple who has faith , but is unable to question . Faith is the Trust which happens through spiritual evaluation . If one has no faith , there is a great loss to him/her . Trust is the great ' tapas ' . If one questions without faith , than the knowledge should not be imparted . What about non‐ questioner ? If a disciple is unable to question , but has full faith , in such cases , without expecting questions, The Guru can impart Knowledge of Wisdom . The Guru showers his Grace on such disciples . But here , Agastya has faith and the power to question , than why did he not put question to me was the question in Hayagriva's mind . Pleased by the service of his disciple Agastya , Hayagriva wanted to impart the Knowledge, but was feared by the words of Vedas '' not asked , not to be given .'' Hayagriva was much pained at the delay of the disciple in question‐ ing him with devotion . The instruction of the Thousand Names , was therefore withheld from the Guru till he asked for it . Agastya had the thirst for the Knowledge now . Hayagriva said : I did not tell you (that) because I thought it was secret and for no other reason ; now you have asked me with devotion I shall impart that to you . The Guru may impart even a secret to a disciple who is possessed of devotion ; but it shall never be taught to anyone who has no Bhakti . It can be imparted to the one who is thoroughly devoted to divine Mother , to one who understands the Royal Yoga ‐ Brahma Vidya ‐ The Srividya ( the Panchadashi mantra which should be learned from a Guru . ) Goddess Lalita has many thousand names in the Tantras ; but this set of thousand , O Sage , is the first and the best . O Lord of sage, listen , then with devotion, while i repeat the Holy Thousand Names of The Holy Mother Sri Lalitambike . Thus the Poorva Bhaga of Sri Lalita ‐ Sahasranama in Brief , dialogue between Hayagriva and Agastya .

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సదురుెూ ౕ నమః పvవV ాగ : అగస´ మ/ాము< అవర గురుగ_ాద హయX+ౕవ(ంద పరమ పjత+_ాద ాS †+ౕ 1ాెయ eెూ2ౕత+గళను) కaెతరు , ఆద7ె పరమ పjత+aాద †+ౕ 1ాెయ సహస+ .ామగళను) అవర గురుగ_ాద /ాయX+ౕవ(ంద ఉపెౕశ>ాXరAల6 . అగస´ †+ౕjె య ప+థమ ఉJాసక . అగస´ ఎంద7ె , అగ - పవVత , /ాగు స´ ఎంద7ె -^ర . అగస´ ము< పవVతదంె -^ర>ాXదEరు , అవర మనసుY జగ.ాRె0ాద †+ౕ 1ాెయ భr2యA6 -^ర>ాXతు2 . హయX+ౕవ ఎంద7ె కుదు7ెయ ముఖదవ . హయX+ౕవ jషు•>ెౕ , ెౕ7ె అల6 . ఒందు సల యŠవను) రMసలు , jషు• ఎచ:ర>ాXదుE , బహళ ఆ0ాసNెూండు , అవన ŒA6న ౕaె తaెయను) ఇతు2 jశ+సుా2 Nాడ<ె+యA6 ముళXదను . 0ావెూౕ

A man is truly

ఒందు మహ« PాయV <వVసలు jషు•వను) ఎచ:(స ెౕPెందుPెూండ బ+హR /ాగు రుద+<Nె "ంె0ాSతు . అవరు ŒH ఇరు>ెయను) , ŒA6న

free, even here in

తం,య మూలక క@యలు /ెౕHదరు , ఇదను) 1ాడలు ప+, ఫల>ాX , యŠద ాగవను) PెూడువాX భరవeె Pెూటcరు . ఇరు>ెయ PాయV

this embodied

-&E0ాX , భయంకర>ాద Œలు6 ము(దు /ెూౕX , †రసYను) ెNెదు Œbcతు (jషు•jన ) . బ+హR /ాగు రుద+<Nె jషు•jన †రసుY -గె , Pెూ.ెయA6 1ాా †+ౕ ,+పరసుంద(యను) పvw-దరు . ాSయు కుదు7ెయ †రసYను) Tెూౕ@సలు /ెౕH మ7ె0ాదళ . అవ.ెౕ హయX+ౕవ .

state, if he knows that God is the true agent

jషు•jన పనరుw¡ౕవన . హయX+ౕవ ెౕjSంద అప7ెూౕx>ాX ఎల6 రహస గళను) కaెతను . ఆగaెౕ ెౕjయు హయX+ౕవన ౕaె కృJెయను) హ7ె-ŒbcదEళ . అగస´రు హయX+ౕవరను) ెౕ@దరు '' ఓ హయX+ౕవ.ె , ద0ా<4ౕ . పరమ పjత+_ాద 1ాెయ సహస+.ామవను) ఉపెౕ†సలు <ౕను

and he by him-

మ7ె,&Eౕ0ా అథ>ా ,Hదు ఉJెM-&E0ా ? అథ>ా ననNె సహస+.ామవను) Pెౕళలు …ౕగ ెSల>ెౕ ? <ౕను అదను) eెౕరసె ఇరువదPె`

self is powerless to

Pారణవను) ,Hసు .

do anything.

హయX+ౕవను బహళ సంతుషc.ాX /ెౕHదను : '' Pెౕళెౕ , 0ా(గూ ఉపె†సారదు '' ఇదు ~ాVక j4 ఎందు >ెౕదదA6 ,HసaాXె . అంద7ె Tా)నŒ‹ెయను) ెౕడద †ష <Nె , గురువ ఉపెౕశ 1ాడువ&ల6 . పనః >ెౕదదA6 /ెౕHె : '' Pెౕళె ఇదEరు , గురువను) ప+†)సె ఇరువ †ష <Nె {ానవను) ఉపెౕ†సబహుదు . '' అంద7ె , గురుjనA6 నంŒPె /ాగు భr2Sరువ †ష ను గురువను) Pెౕళవ&ల6 . అవను గురువ

ఉపెౕ†సువ

సమయPా`X

ఎదరు.ెూౕడుా2.ె

jనః

అవను

ఏనను)

Pెౕళవ&ల6

.

ఆ~ా ,Rక

మున)ˆె

గురుjనA6

మూ@బరువ నంŒPె . నంŒPె ఇల6దవ<Nె నషc>ెౕ jనః ెౕ7ె ఏను ఆల6 . నంŒPె ఒందు మ/ా తపసుY . నంŒPె ఇల6ె ఒబ?రు PెౕHదరు {ానవను) ఉపెౕ†సారదు . Jె+Žె) Pెౕళె ఇరువవర బNె ఏను /ెౕళవదు ? 0ావ †ష ను గురుjనA6 అJార నంŒPె భr2 ఇటుcPెూండు , ఆద7ె Jె+Žె) Pెౕళలు ఆగ&దE7ె , అంతహ †ష <Nె గురువ {ా.ెూౕదెౕశ 1ాడబహుదు . ఇంతహ †ష ర ౕaె గురువ అJార కృJె హ(సువరు . ఆద7ె , ఇA6 , అగస´<Nె అJార నంŒPెయూ ఇతు2 , /ాగు Jె+Žె) Pెౕళవ శr2యు ఇతు2 , ఆదరూ అగస´ ఏPె Jె+Žె) PెౕళAల6 ఎందు హయX+ౕవ మన-YనA6 …ౕ"-దను . అగస^yన eెౕ>ెయ బNె సంతుషcNెూండు హయX+ౕవను {ానవను) ఉపెౕ†స ెౕPెందు అందుPెూండరు , >ెౕదద 1ాతు '' Pెౕళ&దEA6 ఉపెౕ†స ారదు '' ఎంబ ~ాVక j4Nె /ెద(దను . హయX+ౕవ<Nె †ష ను భr2 ఇంద Pెౕళవదు <~ాన 1ా@దE(ంద దు:ఖ>ాSతు . /ాNాX , అగస´ Pెౕళవవ7ెగూ , సహస+.ామవను) ఉపెౕ†సువదు గురువ తˆె@&EదEరు . అగస´(Nె ఈగ {ానద ాహ ఉం¦ాSతు . హయX+ౕవ /ెౕHదరు : .ాను <నNె /ెౕళ&రువ (అదను) ) Pారణ , అదు రహస ఎందు ,H&దE(ంద , మె2 ెౕ7ె 0ావ Pారణవ ఇల6 . ఈగ <ౕను భr2 ఇంద PెౕHదE(ంద .ాను <నNె అదను) ఉపెౕశ 1ాడుె2ౕ.ె . గురువ ఎంతహ రహస >ాదరు భr2 ఇంద తుంŒరువ †ష <Nె ఉపెౕ†సబహుదు ; ఆద7ె భr2 ఇల6దవ<Nె అదను) /ెౕHPెూడువ&ల6 . జగ.ాRెయ పరమ భక2<Nె అదను) ఉపెౕ†స బహుదు , 0ా(Nె 7ాజ 1ాగV - బ+హR jా అంద7ె †+ౕjా అథV>ాగువెూౕ ( పంచద† మంత+ గురుj<ందaెౕ కAయెౕకు ) అంతహవ(Nె ఉపెౕ†స బహుదు . ాS లAాంŒPెయ సహస+.ామగళ తంత+గళA6 బహళ ఇె ; ఆద7ె ఈ సహస+.ామవ , ఓ ము<ౕ , ప+థమ /ాగు అ,ౕ Žె+ౕషc>ాదదుE . ఓ ము< Žె+ౕషc.ె , .ాను పరమ పjత+_ాద ాS †+ౕ లAాంŒPెయ సహస+.ామవను) పరశ:రణ 1ాడువదను) భr2Sంద Pెళవవ.ాగు . '' హయX+ౕవ /ాగు అగస´ర నడు>ె †+ౕ లAత సహస+.ామద పvవV ాగద సం>ాదద సంMప2 jవర|ె .

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Please ensure the Asanas are practiced only under the super‐ vision of a quali‐ fied Yogacharya. You can contact Atmajyothi Pra‐ sad for more details.

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Atmajyothi Pra‐ sad is conduct‐ ing yoga classes through youtube Please visit youtube.com/ yogajyothi You can also contact him at atma‐ jyothi.prasad@g mail.com.

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STEP – 1 : Introduction of Asana Name: Garudasana Meaning: Eagle posture Justification: Final posture looks like an eagle Type: Standing Category: Culturative Stithi: Tadasana Vishranti: Shithila tadasana Counts: 4 Complimentary: Self STEP – 2 : Demonstration Silent Demonstration: Final posture as shown in figure Demonstration with counts, explanation and breathing: Come to Stithi (Tadasana) Ekam: Inhale and twist right leg around left leg, right foot making hook at left calf muscle Dve: Exhale and twist both hands around each other in front of your face. Hold the posture for 1 minute with normal breathing Trini: Inhale and release the twisted hands Chatvari: Exhale and release twisted legs Come to sithila tadasana and relax. STEP – 3 : Benefits and Limitations •

Specific Benefits: • Relieves lower back pain • Good for sciatica Specific Limitations: • People with knee pain should avoid this asana

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STEP – 4 : SUBTLE points Don’t bend forward or backward Bend the knee of the leg on which you are standing Hold the posture for at least 1 minute Perform the asana on the other side as com‐ plementary.


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Participate There are various forums for you to participate and contribute. Readers Reviews: If you have valuable feedback for Divya Jyothi please share them with us. You can email them to xsubbu@gmail.com and komalmopu@gmail.com Spiritual Insights: You can contribute short articles on your spiritual experi‐ ence, your love for Sadguru (prose/poems), poetry, etc.

Articles: These can include articles on various spiritual topics like Upanishads, Vedanta, Yoga, Trivia, Quiz, Puzzles, Yajna Activities, or your own original ones. Please encourage children to contribute. For contributing in Kannada, please visit google.co.in/transliterate to transliterate your article from English to Kan‐ nada font. Copy paste the Kannada font in the body of Gmail and mail the same. Page 3: Pictures and short reports of Satsang activities Next month Mar 2013 we are celebrating

Spiritual Masters: Articles of teachings on various spiritual masters. All contri‐ butions can be mailed to xsubbu@gmail.com and komalmopu@gmail.com

Shivaratri. Please send your

Transcribe: We’ll be studying the 10 important Upanishads over the next year. Prabhuji’s teachings will be translated to various languages. Atmajyothis have volunteered. If interested, please get in touch with Prabhuji

contributions based on the same

Weekly satsangs: At Prabhuji’ s place over the weekends and at Atmajyothi Anand’s place on Thursdays. Satsangs for festivals are organized at a convenient date/time. Come Online:

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

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

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

Atmajyothi Vishwa Gurukulam’s classes on Gita and Upanishads for chil‐ dren are broadcast on www.ustream.tv/channel/atmajyothi‐LADS

Yoga classes conducted by Atmajyothi Prasad on youtube.com/ yogajyothi

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


Divya Jyothi - Feb 2013  

Divya Jyothi is the monthly e-zine of the Atmajyothi Satsang group.