Inside this issue: Prabhuji Speaks
Sadguru Prabhuji Paduka Anjali
Patanjali Yoga Sutra
Swetaswara 12 Upanishad Bhavadhare The Way Home
Prabhuji’s Articles in Bodhi Vruksha
Divya Jyothi I S S U E
J U L Y
2 0 1 3
From the editors desk Hari Om, I was orphaned from the truth and blind to the reality of my nature because of my ignorance. But there was neither ignorance nor blindness. I have always been the Self as pure Awareness. Like a father you have held my hand and taken me towards this knowledge, as a teacher and preceptor you have cured me of my blindness taught me to how to see, as a protector you have shielded me from harm, as a guide you have shown me the way, as my self you have been with me all along. All words and adjectives that our minds are capable of conjuring are bound to fall short when we think of Sadguru, yet the occasion of Guru Purnima gives us an opportunity to celebrate his presence in our lives and soak in the Grace flowing from his feet. This month we are celebrating Guru Purnima and in this edition we have featured quotes that offer our salutations and prostrations to Him. ‘‘O Sadgurudeva! Standing where, can one can invoke Gurudeva who abides everywhere, to which direction can one turn to worship Gurudeva who faces all the directions! What offerings can one take whose body is the whole Cosmos! What dance can please him who dances in rapture in every Atom of the Universe! How can one go around Gurudeva who cannot be circumscribed by Space! What song can please him whose breath is the Sama Veda, the primordial sound of music! How can one Prostrate in front of Gurudeva when he surrounds us in every direction? Yet, Gurudeva who is closer to us than our own breath takes form out of his infinite compassion, to bring himself nearer to us! O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’. - In Guruseva.
Prabhuji Speaks - Illusion of time Dear Atmajyothis, We are celebrating Guru Purnima in the month of July. It is a occasion to offer our respect to Shri Veda Vyasa Maharshi and the tradition of Spiritual Masters. Shri Veda Vyas Maharishi did a great service to humanity by preserving the Vedic tradition by classifying the Vedas into Rig-Veda, Riju-veda, Sama veda and Atharvana Veda. He also established system of studying and teaching the Vedic knowledge for the future generation through a tradition of spiritual Masters. But for Shri Veda Vyas, humanity would have lost wealth of wisdom. Considering that the roots of mathematics, science, medicine lie in Vedic knowledge apart from wealth spiritual knowledge. Roots of great scientific discoveries and advancement lie in Vedic wisdom.
Highest and loftiest ideas of human spiritual experiences are contained in part of Vedic literature known as Upanishads. Upanishads deal with the essential nature of Reality – Brahman and call upon human beings to discover the Divinity within. Understanding the message of the Upanishads and imbibing in our life will uplift us. We are all part of the Supreme Spirit. Upanishads inspire us and guide us in the path of Self Discovery – to discover our own roots and realize the Self. Self Realization is the fulfillment of human potential – to discover Divinity, to merge with the Divinity and attain eternal bliss.
We show our gratitude to Shri Veda Vyasa Maharishi on the occasion of Guru Purnima for providing the wisdom of Self Realization – Atma Jnana. The wisdom would not have reached us but for the number of Spiritual Masters who have passed on the wisdom from generation to generation in the form of unbroken tradition of Master-disciple relationship. Guru Purnima is the day of paying tribute to the Guru Parampara responsible delivering the wisdom to us. Gurupurnima is also the day for respecting our Spiritual Master who embodies the Truth of the Upanishads. Guru Purnima is also the day for respecting the sacred relationship between the spiritual Master and disciple. On the occasion of Gurupurnima we bow down to Shri Vedavyas, all the Spiritual Masters and honor the Master-disciple relationship.
Sadguru Prabhuji Paduka Anjali ौी स ु दे वायः नमः गुॄा गुवंणुग ु द वो महे रः । ’‘O Sadgurudeva! I take refuge at the feet of The Master of Bliss, The Lord of the stage of Consciousness – Gurudeva, who is Lustrous like millions of suns, who blesses us with enjoyment and liberation, who protects us Lowly O Gurudeva! O Pujaneya! Please bless me merge in Your Lotus Feet’’.
गुरे व परं ॄ तःमै ौीगुरवे नमः ॥१॥ The one who creates the desire for liberation in our mind is Brahma, Sadguru Prabhuji; the one who is protecting the creativity and will be protecting in future is Vishnu, Sadguru Prabhuji; the one who destroys the negativity in us is Maheshwara, Sadguru Prabhuji; the source of all these in our life is Parabrahma, Sadguru Prabhuji; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji. अख&डम&डलाकारं *या+ं येन चराचरम ् । त.पदं दिशतं येन तःमै ौीगुरवे नमः ॥२॥ Salutations to Sadguru Prabhuji Whose Form is an Indivisible Whole of our mind Presence, whose form is Pervaded in our moving and non-moving thoughts. Just a glance at his Lotus Feet is the greatest grace we can be blessed with; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji. अ2ानितिमरा3धःय 2ाना5जनशालाकया । च7ु3मीिलतं येन तःमै ौीगुरवे नमः ॥३॥ Salutations to Sadguru Prabhuji Who Removes the Darkness of ego and ignorance from our mind by imparting the Knowledge of Wisdom, cleaning up our mind through spiritual practices; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji.
िचिप े प;र*या+ं ऽैलो=यं सचराचरम ् । ू ण त.पदं दिशतं येन तःमै ौीगुरवे नमः ॥४॥ Salutations to Sadguru Prabhuji Whose Form is that of Consciousness Pervading all the Moving and the Non-Moving thoughts of our inner three Worlds, Jagrath, Swapna and Sushupti; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji.
सवौिु तिशरोर?समु@ािसतमूतय े । वेदा3ताAबूजसूयाय तःमै ौीगुरवे नमः ॥५॥ Salutations to Sadguru Prabhuji Who is the Embodiment of All Shrutis (Vedanta), the living Truth of the Essence of them, which Shines like the Jewel of Knowledge worn on the Head; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji.
चैत3यः शातः शा3तो *योमातीतोिनर5जनः । ब3दन ू ादकलातीतःतःमै ौीगुरवे नमः ॥६॥ Salutations to the Sadguru Prabhuji Who is the Eternally Tranquil Consciousness, Spotless and Pure, and Beyond the Ether; Who is Beyond the Bindu, Nada and Kala; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji. ‘’O Sagurudeva! Everywhere is Your form, everywhere the play of Gurudeva, everywhere is chidambaram, everywhere is the divine Bliss, everywhere Gurudeva alone is, everywhere abides the play of Gurudeva's Grace! O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
2ानशEसमाFढःतHवमालावभूषतः । भुEमुEूदाता च तःमै ौीगुरवे नमः ॥७॥ Salutations to Sadguru Prabhuji Who is Mounted on Power of Knowledge and Who is Adorned with the Garland of Absolute Reality, Who Grants both Worldly Prosperity and Liberation; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji. अनेकज3मसAूा+कम3धनवदाMहने । आ.म5जानाOPनदानेन तःमै ौीगुरवे नमः ॥८॥ Salutations to Sadguru Prabhuji Who Burns away the Fuel of Karma stored in our mind accumulated over Many Births, by Giving (Kindling) the Fire of Self-Knowledge; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji.
शोषणं भविस3धोR ूापणं सारसAपदः । यःय पादोदकं सAयक् तःमै ौीगुरवे नमः ॥९॥ Salutations to Sadguru Prabhuji Who dries up the Ocean of Samsara, the worldly existence; His Foot-Water (when a devotee surrenders ‘I’ while washing the Gurudeva's Feet) removes the impressions of the Samsara from the devotee's mind and reveals the essential Spiritual Wealth Within; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji.
न गुरोरिधकं तHवं न गुरोरिधकं तपः । तHव2ानात ् परं नाOःत तःमै ौीगुरवे नमः ॥१०॥ Salutations to Sadguru Prabhuji where there is nothing Reality beyond the Gurudeva; nor is there any Austerity higher than the Gurudeva, there is no Knowledge of Truth beyond what comes from the Gurudeva; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji.
म3नाथः ौीजग3नाथो म ु ः ौीजग ु ः । मदा.मा सवभत ू ा.मा तःमै ौीगुरवे नमः ॥११॥ Salutations to Sadguru Prabhuji, our Lord is the Lord of the Universe; Our Gurudeva is the Guru of the Universe, our Self is the Self of All Beings; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji. ‘‘O Sadgurudeva! The illimitable Grace of The Lord – Gurudeva filled the nether worlds and heavens. This Manifestation of Gurudeva took place between the destruction and reabsorption of one’s inner world epoch, and the beginning of another aeon of one’s inner world. O Gurudeva! O Pujaneya! Please bless me to merge in Your lotus Feet’’
गुराMदरनाMदR गुः परमदै वतम ् । गुरोः परतरं नाOःत तःमै ौीगुरवे नमः ॥१२॥ Salutations to Sadguru Prabhuji! There is no Reality which existed before the Gurudeva and the Guru is the Supreme Divinity, there is no Reality Surpassing the Gurudeva; our devoted humble Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji.
ॄान3दं परमसुखदं केवलं 2ानमूितम ् V3Vातीतं गगनसWशं तHवमःयाMदलआयम ् । एकं िन.यं वमलमचलं सवधीसा7ीभूतम ् भावातीतं ऽगुणरMहतं स ु ं तं नमािम ॥१३॥ Salutations to Sadguru Prabhuji Who is the Bliss of Brahman; Who is the Bestower of Supreme Joy; Who is the Absolute; Who is the Embodiment of Knowledge; Who is Beyond Duality; Who is Boundless and Infinite like the Sky; Who is Indicated by Maha Vakyas Like Tat-Tvam-Asi (ThatThou-Art); Who is One without the Second; Who is Eternal; Who is Stainless and Pure; Who is Immovable; Who is the Witness of the Intelligence of All Beings; Who is Beyond the States of the Mind; Who is Free from the three Gunas; our devoted humble Koti Koti Pranams at the Lotus Feet of Pujaneya Sadguru Prabhuji. Atmajyothis
Panchadasi - Tatva Viveka Panchadashi – Tatva Viveka Parama Sadgurugalige Namanagalu… Salutations to Pujaneya Sadguru Prabhuji…
’‘O Sadgurudeva! Those who take refuge at the feet of the Gurudeva with the vedic Dictum 'Thou Art That' are granted the boon of knowledge of Brahman and are freed from the realm of birth and death. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
‘’O Sadgurudeva! Gurudeva is Chidananda, he is Brahmamaya. There are no limitations in Chit, Consciousness and in Ananda. Gurudeva is that Pure Consciousness who has transcended all limitations of time, space, objects, individuality and duality. O Gurudeva ! O Pujaneya ! Please bless me to merge in your Lotus Feet.’’ िचदान3दमय ॄ ूितबAब समO3वता | तमोरजःस.वा गुणा ूकृ ितMV धा छ सा || १५ || ÔÕThe prakriti in association with the reflection of Brahman which is of the nature of Conscious bliss, is made up of Sathva, Rajas and Tamo guna-s and is of two ways.’’ ||15||
Commentary Chidananda is Brahmamaya. Chidananda means Consciousness full of Bliss and this Chidananda is Brahman who has transcended all the limitations of time, space, objects; vyasti – samasti, individuality and duality. When Prakriti is associated with Shuddha Brahma, then the Consciousness or Brahman (Purusha) is reflected in Prakriti. The Nature of this reflected Prakriti is of three gunas – rajas; tamah; Sathva. The reflected Prakriti is also of two types, Avidya and Maya. The cause of avidya, ignorance is prakriti, which is the creative power inherent in Brahman. When the desire for creation started in Brahman, Prakriti got created in the presence of Brahman, it is like as if the Prakriti got energetic by His presence, by his reflection and became chidabhasa individual Consciousness. Chidabhasa means – Chit the Pure Consciousness, Aabhaasa becoming individual Consciousness due to the ignorance or misunderstanding. This is the effect of the desire for creation in Brahman. The cause for the desire for creation is Prakriti and the effects of this creation are the Avidya and Maya. Prakriti is endowed with three gunas, - Sathva, rajas and tamas, - because all creation presupposes these three aspects. Sri Vidyaranya distinguishes maya and prakriti, which are usually considered to be the same in Vedanta. Cause and Effect: What is cause and effect? As Gurudeva says, for everything there is a cause and effect. Whatever is happening is the series of cause and effect. This is called Causality which means, for everything there is a cause. This cause and effect disappears when you go to the cause of all causes, which is Consciousness. Cause and effect are real and a part of your perception. You can visualize a cross; a cross has a horizontal movement and a vertical movement. In life, everything is horizontal, there is a cause and there is an effect, no effect is possible without a cause. It is the horizontal movement in time. The cause and effect comes, because you see effect separate from the
cause. For example, you are there, you asked me something and I did it. Here, because you spoke to me, I did something. The cause is you speaking to me and the effect is, I did something about it. Like that, I got hurt and I lifted my hand. Here, the cause is the hurt and the effect is lifting the hand. This is called the cycle of cause and effect – the Karmic change.
’‘O Sadgurudeva! Gurudeva speaks in eloquent Silence, and the doubts of the disciples are shattered to Smithereens, says the famous verse Gurostu Mounam Vyaakhyaanam, Shishyaastu Chinna Samshayaha. Gurudeva is the living Truth of it. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
If the cause and effect are the same, then you cannot distinguish them. The cycle of birth and death is caused by cause and effect. Whatever you are experiencing in life, the joys and sorrows, the happiness and unhappiness is caused by previous actions. Everything is cause and effect change. It is like the horizontal axis and vertical axis. Horizontal axis is connected with time, if there is a cause, the effect will be there. Whatever you are at a given point of time; for example you are here is satsang, why are you here? It is the series of cause and effect that made you come to the satsang. This cause and effect is called karma. Whatever is happening in your life, good or bad is the result of karmic impressions you did earlier. Is this horizontal movement true or is that also appearance? Along with horizontal axis the vertical axis is there in every movement. The cause of all the causes is Consciousness. Without the support of Consciousness, nothing will happen. That Consciousness which is supporting all the time is the vertical axis. It was there in past, it is in present and it will be in future. Your forgetfulness that you are the part of the Consciousness, your identification with the body, mind and intellect gives rise to series of cause and effect change. This is called Causality or karmic actions. When you identify with body, mind and intellect then you associate with all the actions happening with body, mind and intellect as your actions. You have forgotten your true nature which is Consciousness, and you have got trapped in law of karma, the cycle of birth and death. The vertical axis if forgotten, then you are only the part of horizontal axis – causality. You are intended to chain reaction of cause and effect, cycle of karmic actions because you have become finite. Consciousness is infinite. There is no subject and object possible there. There is no cause and effect possible there. There is only Consciousness. What you are at the given point of time now is called your destiny. Destiny is because of series of actions and reactions. All these series of actions and reactions is because of your identification with object and not with the subject, which is Consciousness. The moment you start identifying with the subject, you jump from horizontal axis into vertical axis, which is Consciousness. Here there is no time, no space. Causality happens when there is time and space. The cause and effect observes and this observation is because of the ignorance of the nature of the Self which is Consciousness. This cause and effect breaks when you become aware of cause of all the causes that is Consciousness, Sakshi – Witness. What is time? How did this concept of time come? The time comes because you see two different events. For example, you saw sunrise yesterday, sunset yesterday; you see sunrise today, and sunset today. You observe two different events and conclude there is a gap between these two events. That is time. The time is the space between the intervals between the observations of two space objects. What about space? Space itself is time as per the relative theory. The space and the time are one. The time and space are very relative, what happens is, you infer about time based on the space that is between two events. In reality, you have not seen the passage of time. You remembered to have seen sunlight yesterday, you are seeing the sunlight today; you are
’‘O Sadgurudeva! On the Vast stage of the universe and the vaster expanse of our consciousness, Gurudeva performs his exquisite Cosmic Dance for creation of Jnana, Protection of Jnana and Destruction of Illusion. His Grace is the great act of the cosmic process that is symbolised in the grand image of Gurudeva. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
comparing the real event with the memory event and making issues, the time has passed. Yesterday was today for you when you experienced the sunrise; today is today for you when you experienced the sunrise. There is nothing called yesterday or tomorrow, it is only today, the present moment. Real event is what you are seeing now, all others are unreal events. What you experienced yesterday was real yesterday, but that moment was today for you. Everything is required for interaction, but in reality it does not exist. What all is happening is at the present moment, now, now and now. Now is the only reality. In horizontal axis yesterday, today and tomorrow exists but in vertical axis, it is only present moment. The time is unreal. Is space real? The gap between any two objects is space. This again is nothing but the memory. Seeing one object and looking at the other object makes you remember about the memory object, and the gap between the memory object and the real object makes you feel there is space. In reality, there is no time and space but the appearance of time and space as real is due the memories and accepting the time events consequently. Pure consciousness is beyond time and space. You can go beyond time and space when you are aware of Pure Consciousness. When you are aware that time and space are just the projection of your memories, you can go beyond that. Every moment is a new moment; every moment is an event happening in Consciousness – God. When you forget Consciousness – God, causality appears. Every event is a new event, but your memories connect the past event which is not true with the present event and creates the passage of space and time. When Prakriti is associated with Shuddha Brahma, then the Consciousness or Brahman (Purusha) gets reflected in Prakriti – this is cause. The Nature of this reflected Prakriti is of three gunas – rajas; tamah; Sathva. The reflected Prakriti is also of two types, Avidya and Maya – this is the effect. Chidananda is Brahmamaya. Chidananda means Consciousness full of Bliss and this Chidananda is Brahman who has transcended all the limitations of time, space, objects; vyasti – samasti, individuality and duality. This is the awareness of pure Consciousness. We will see the nature of prakriti in next sloka. Shirasa Namisuva, Tamma Pada sevaki.
Patanjali Yoga Sutra - Talk 10 Chapter 2 Sutra 29: Pathway to Super Consciousness यम िनयमासन ूाणायाम ू.याहार धारणा _यान समाधयोऽaावbगािन ॥२९॥
‘‘O Sadgurudeva! Gurudeva's Grace is like a hundred fires of dissolution of ego and ignorance, with a thousand garlands of flame, devoid of any decrease or increase, without a beginning, middle or end! O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni ||29|| The eight rungs, limbs, or steps of Yoga are the codes of self-regulation or restraint (yamas), observances or practices of self-training (niyamas), postures (asana), expansion of breath and prana (pranayama), withdrawal of the senses (pratyahara), concentration (dharana), meditation (dhyana), and perfected concentration (samadhi). My humble Pranams to all Atmajyothis, the divine lights of the Self. Today, we shall contemplate on the Patanjali Yoga Sutra 2.29. It defines the eight limbs of yoga. Yama, niyama, asana, pranaayama, pratyahaara , dharana, dhyana and samadhi are the eight limbs of yoga. Most of the people think that these eight limbs are like a staircase, eight steps like step number one, two, three etc. they think that these are eight steps; Yama, Niyama etc. Yama means, ‘thou shall not’, they are moral practices related to dealing with the world. Niyama means self discipline, ‘Thou shall – you should do’ and so on. Asanas means the physical posture, Pranayama means mastery of the breath, Prathyahara means inward movement of the mind, Dharana means concentration, Dhyana means meditation, and Samadhi means union with the Super Consciousness. These are called the eight limbs or steps of Yoga. We need to be careful in understanding the difference between limbs and steps of Yoga. An infant has limbs; hands, legs, body and the head. As the baby grows, all the limbs grow together; it is a whole, complete being. Similar are the eight limbs of Yoga, Yama, Niyama, Asana, Pranayama, Prathyahara, Dharana, Dhyana and Samadhi. They grow up together. Wherever somebody takes and embarks on the path of Self Realization, Atma Darshana, gradually these limbs of Yoga develop in their life. It is like the baby growing, it is not that the hand grows first or legs grow first, the baby grows. Similarly, when a person embarks on the path for Self Realization, Atma Darshana Yoga, all the other limbs of this yoga grow in him. Yogi is one who starts the inner journey into Consciousness. You have to remember the definition of Yoga again, ‘yogaha chitta vrtti nirodaha’, stilling of the mind is yoga and ‘thatha drushtuh ….’, the seer abides in his true nature, which means that if you learn the art of making your mind silent progressively, you are in yoga. Growing in Yoga means that the eight limbs of yoga grow in us. The key is to make your mind silent and peaceful by the techniques taught in Atma Darshana Yoga. As your mind becomes silent, you become closer and closer to your real Self, real nature and as you become closer to the real nature, all the eight limbs of yoga grow. There is a misconception that Yoga is eight steps; you have to go step by step. Yoga is not eight steps but eight limbs that are similar to the limbs of a baby. As the baby grows, the limbs grow together. Similarly, the person who is on the path of Atma Darshana Yoga learns how to make the mind silent and as the mind becomes silent, true Self becomes more and more evident. You get established in your true Self, you are in yoga and the eight limbs of yoga grow in you.
‘‘O Sadgurudeva! The Lord of yoga is also the Lord of Prema - Gurudeva. That is why he gave me a place in his Lotus Feet! Day and Night, in happiness and sorrow, male and female, all the time, he is with me. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Three days more Suiwo, the disciple of Hakuin, was a good teacher. During one summer seclusion period, a pupil came to him from a southern island of Japan. Suiwo gave him the problem: "Hear the sound of one hand." The pupil remained three years but could not pass this test. One night he came in tears to Suiwo. "I must return south in shame and embarrassment," he said, "for I cannot solve my problem." "Wait one week more and meditate constantly," advised Suiwo. Still no enlightenment came to the pupil. "Try for another week," said Suiwo. The pupil obeyed, but in vain. "Still another week." Yet this was of no avail. In despair the student begged to be released, but Suiwo requested another meditation of five days. They were without result. Then he said: "Meditate for three days longer, then if you fail to attain enlightenment, you had better kill yourself." On the second day the pupil was enlightened.
The True Path Just before Ninakawa passed away the Zen master Ikkyu visited him. "Shall I lead you on?" Ikkyu asked. Ninakawa replied: "I came here alone and I go alone. What help could you be to me?" Ikkyu answered: "If you think you really come and go, that is your delusion. Let me show you the path on which there is no coming and no going." With his words, Ikkyu had revealed the path so clearly that Ninakawa smiled and passed away.
Swetaswara Upanishad Bhavadhare Shwetaswara Upanishad – Talk by Sadguru Prabhuji. My respectful Pranams to all the Atmajyothis, divine lights of the Self. Today, we will continue with sloka 12 ‘‘O Sadgurudeva! You shine like a million suns (Bhanukoti Bhasvaram ). Gurudeva, The Supreme, takes devotees past the ocean of earthly existence (Bhavabdi tarakam param). He spells death to death (kaalakalam). He gives worldly happiness as well as liberation (Bhukti mukti dayakam). O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
एतc2ेयं िन.यमेवा.मसंःथं नातः परं वेMद.वयं Mह MकO5चत ् भोEा भोPयं ूे;रतारं च म.वा सवd ूोEं ऽवधं ॄमेतत ् ‘Nithyam etat dhyeyam’ means, it is not sufficient if you realize the Lord or Brahman once. ‘ I saw Bhagavan’, no, nithyam dheyam, that experience and that understanding of the Realization has to be constant. It has to be constant for liberation, it cannot be one time. It is not just experiencing something and coming back. It has to be a part of your bring. It has to be your own experience all the time. You have the experience that ‘I am so and so’ where nobody has to question you and even if somebody questions you, you know who you are. Even in deep sleep you are aware that you are somebody. If somebody calls you with your name even in your deep sleep you will wake up. So, you do not have to remember it again and again. Similarly the experience of the God Realization is not a temporary experience. It is not a momentary experience. It is not an experience which comes and goes. It has to be a experience or your inner state which stays with you throughout the day during deep sleep, dreaming state and till you die. It is not just coming and going. Many people say, ‘I had a darshan of God, I am so happy’. So, what happened after that? It just disappeared, faded away. So, experience of Supreme Reality is not an experience which can come and go. It cannot fade away. It has to be nithyam, it has to be there with you all the time. So it is like a wave which is not separate from the ocean. You are not separate from Parabrahma, you are already one with a. It is not as if you are finding out something which is not there. You are recognizing something which is there. So a typical example given in Vedanta is, there were ten disciples of a Master, who wanted to cross the river. They were in a boat and while crossing the river there was turbulence. They jumped into the river, swam across the river and reached the other side of the river. After reaching the other side, the chief disciple wanted to make sure that everybody was there. He started counting, ‘one, two, three….nine.’ Then the chief disciple started crying, ‘Oh my God!! One person is missing.’ He started banging his head against the stone, ‘Oh!! How do I show my face to my Master?’ His head started bleeding. Then a passerby comes to him and asks him, ‘What happened to you? Why are you crying?’ This disciple said, “Ten of were coming in the boat and then there was turbulence and we had to jump into the water and swim across the river. Now, one person is missing. How will I show my face to my Master?’ Then, the person who heard this told them, ‘Ok, please stand in a line and start counting.’ They start counting themselves, ‘One, two, three….ten.’ So, already the ten people were there. So, when the chief disciple was counting for the first time, in a hurry and tension, he forgot to count himself. He was not counted. So, then this disciple realizes that all the ten people are there and now he is peaceful. The stranger is none other than the real Guru, the Spiritual Master. He is not showing to you something which doesn’t exist, he is showing you that which al-
‘‘O Sadgurudeva! Everything is Gurudeva. Only Gurudeva exists. The five elements, the sun, the moon, the soul everything is Gurudeva. Gurudeva is the Cosmos. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
ready exists which you have forgotten. The river represents the life, the turbulence of life. The boat is the spiritual teachings. The Master shows what you already have, what you have forgotten and when you have forgotten you bang you head to the wall and you start bleeding. After the Master points out to the truth, you become peaceful but the bleeding doesn’t stop. Similarly whatever injuries have happened in your life because of forgetting your real nature, will continue to be there after Realization also. The bleeding or the hurt that has happened to you because of forgetting your real nature will not go after Realization of the Self. The Prarabdha Karma will continue. So many people have a question, ‘Why realized Masters have diseases? Why realized Masters have troubles? Realization does not erase what happened to you. The Realized Master will go through all difficulties or pains which other people go through, but he will not go through suffering. The suffering disappears. To realize yourself, as your true self, is called Supreme Reality. In Supreme Reality what is realize is that everything is Consciousness only. There is nothing other than Consciousness, everything is Chethana and you are like a wave in the ocean. The wave was never different from the ocean; wave was always one with the ocean. Wave can never be different from the ocean. Wave can forget that it is a part of the ocean and fight with other waves. The moment the wave recognizes that it is part of the ocean, nothing new has happened actually. It is only Self recognition and there is peace. This is what happens in Enlightenment and Liberation. Most of the people have very fantastic idea about Enlightenment or Lord because of depiction by the media, scriptures and your own fantasies. Expect something very extra ordinary to happen. Enlightenment is the most ordinary thing which can happen. What is simpler than recognizing yourself? You have forgotten yourself; just recognizing yourself is the simplest possible thing. Wave recognizes that it is the part of the ocean. When you recognize that, then what happens is, Bhokta – the enjoyer, Bhogyam – the enjoyed and preraka – the one which inspires you to enjoy, you will realize that all are nothing but Brahman alone. The Consciousness alone was the cause and effect. You lose the concept of the separation of the enjoyed, the enjoyer and the inspirer. All is experienced as that Supreme Reality which is nothing but your own Self. There is nothing else to be understood. There is nothing else worth understanding in the world. All our life, we are trying to understand something in the world, this subject, that subject etc. The medical subject whatever you have learnt ten years back will not be the same. When the next generation comes, they will have better medical practitioners. Earlier they used to check the pulse (naadi) and this generation checks with the latest instruments. In earlier days, the surgeon used to operate with the knife and today he operates with a laser beam. The technology keeps on changing. Everything changes, the world changes. The way you do things keeps on changing every day. There is lot to learn in the world, there is no end to learning. But for Self Realization, there is an end. This is the beauty about the Supreme Reality. About the world the learning can never end because it is a part of the continuous changing process. But about Self, there is a Vedanta, means there is an end. ‘Veda’ means knowledge and ‘anta’ means end. The end of Knowledge can come. So after Supreme Reality, you cannot say that ‘I have more to learn’, and if you say that, it means that you have not reached the end of the knowledge. The person who has reached the end of Knowledge is very clear, ‘This is the end of the Knowledge’, Atma Jnana is the end of the knowledge, there is nothing more to learn. Nothing else can be learnt. Because the Atma, the Self is eternal, it is your own nature, your own inner Self. So, the husband can say, ‘even after 25years of marriage, my wife has not understood me’ and the wife can say, ‘after so
many years of the marriage, you have not understood me.’ So we cannot understand anybody, it is not possible. But we can understand ourselves. And once we can understand ourselves, that is all is there, there is nothing more and that is the full stop.
वeे यथ ा योिनगतःय मूितन Wँयते नैव च िलbगनाशः स भूय एवे3धनयोिनghःतVोभयं वै ूणवेन दे हे ‘‘O Sadgurudeva! The search of nectar (Jnana) by disciples brings a torrent of poison to Gurudeva. But Poison is nectar to Gurudeva, who is the Venom of worldly attachment. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
There is fire in the wood. But unless you rub two wooden pieces against each other, the fire doesn’t express itself. Similarly, there is Brahman or Consciousness in you, without doing ‘pranava upasana’, contemplating and meditating on Omkara you will not experience that Truth in you. Earlier days there used to make fire not with the match sticks, but by rubbing two wooden pieces against each other and that would generate the heat. So, was there heat or fire in the wood earlier? It required an action. It required the action of rubbing two wooden pieces together and then the sparks of fire appear. Similarly, the Enlightenment is a spark of the wisdom. It is not an experience. It is your Realization, it is an opening of something. It is like remembering something which you have forgotten. By remembering something that you have forgotten, you are not gaining anything new. Only that, things will become peaceful. The mother was carrying the child. Then she was getting ready to go to marriage. Suddenly she realized that her necklace was missing and she got tensed up. She started searching for the necklace and then her son reminds her, “Mom, your necklace is in the bathroom.” She goes and finds her necklace and she is very happy. The necklace was not lost; she forgot where she kept her necklace. When we forget our own Self, our inner nature, we get stressed up. Then we remember or recognize our own nature just like the lady found her necklace. She has not gained anything new, that one necklace did not become two necklaces. Nothing new has been gained. Recognizing your own Self will make you peaceful. Most of the people have a concept that by getting Enlightened or liberated, miraculous powers will develop, something extra ordinary will happen. It is like getting back the necklace. What you have lost you will get back. The Self awareness which you have lost, you will get back. In the process you will become very peaceful. So somebody asked the Zen master, “You say so much about Enlightenment and Liberation, what is it all about? What difference does it make?” The Zen Master says, “I did not know anything Enlightenment. Before Enlightenment, the mountains were just mountains and the rivers were rivers.” That person asks, “So, then what happened?” The Master says, “I went to my Master, then he started teaching me about Enlightenment.” Then the person asks, “Then, what happened?” Master replies, “Then, the mountains were not mountains, the rivers were not rivers.” The person asks, “Then, what happened?” Master replies, “Then, the mountains were mountains, and the rivers were rivers.” The person says, “But that is what you said earlier also, what is the difference now?” Master replies, “Before Enlightenment, the mountain was a mountain and a river was a river, but my mind was full of noise. A river was a beautiful river; a mountain was an ugly mountain or a beautiful mountain. So, I used to put my own projections on the river or mountain. I did
‘‘O Sadgurudeva! The conqueror of death (ego, ignorance, attachment) Gurudeva initiates us the life giving Mahamrityunjaya Mantra. We say ''We worship the three -eyed lord, who is fragrant and nourishes all beings, May he sever us from death and give us immortality, As softly as the ripe cucumber is freed from the creeper '! Jai Jai Gurudev! Glory to the God of Immortality! O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
not know that I was projecting something on them. So, a mountain was a mountain and a river was a river, but it was my concept of mountain and my concept of river. I never saw mountain or river as they are. So, then what happened was I went to the Master and started learning about Enlightenment , then imaginations flared up, my fantasies increased. I started dreaming. Now the same mountain looked like a heavenly mountain and the river looked heavenly river. Mountain and river are never same. I am adding more imaginations and fantasies from my own concept of Enlightenment on the river and the mountain. No longer is the mountain, a mountain and the river, a river. So after I got Enlightenment, my mind became silent. There was no more projecting something on the mountain. Neither mountain nor the river is beautiful or ugly nor are they divine or not divine. So, the mountain is a mountain and the river is a river, there is no more projection and my mind became silent.” So, this is what happens after Enlightenment. So this is a spark, there is a recognition that, ‘Oh my God! I am not the body or mind of the intellect. I am the pure spirit.’ That recognition is called Supreme Reality. And it is like a spark like fire but it requires rubbing of the two wooden sticks. Another upanishad says, just like rubbing two wooden sticks creates fire, the fire of wisdom happens when there is a Guru and the Sishya. The Guru and the Sishya are compared to two wooden pieces. When the rubbing happens between two wooden pieces, there is a fire. Similarly when the Master is teaching a spark of wisdom is ignited in the disciple. It burns away all the ignorance. How much time is required to drive away the darkness in the room? Just switch on the light and the darkness disappears. Similarly when there is interaction between the Master and the disciple, the spark of Wisdom is ignited. And that is called Enlightenment, Brahma Jnana. The ignorance has to be dropped. Every word of the Master challenges the beliefs, notions and the wrong understandings of the disciple. Every word of the Master inspires the disciple to experience the highest Supreme Reality and this is the push and pull which ignites the fire. So that is why the example of two wooden sticks is given. So what is the way to realize the Self? Contemplating and meditating on the Pranava (Omkara). Pranava means ‘A’kaara, ‘U’kara and ‘Ma’kara and together it becomes Omkara. Pravana is the primordial sound that is the supreme name of the reality, the Parabrahma. Pranava has the sound and the soundless aspect. ‘Om’ is the sound and after the ‘Om’kara there is silence. The ‘A’kara, ‘U’kara and ‘Ma’kara represent the waking, dreaming and the deep sleep state of the individual Consciousness. It represents the ‘bhu, bhuvaha and suvaha’, the earthly, intermediate and the heavenly planes of existence. The pranava represents the ‘A’kaara, ‘U’kara and ‘Ma’kara which are the only sounds made by the human mouth or the animal mouth without using the tongue. All other sounds are made by combining the ‘A’kaara, ‘U’kara and ‘Ma’kara in various proportions. It is like the three primary colors of Television, the Red, Green and Blue which are combined in various proportions to produce billions of colors. Similarly, the ‘A’kaara, ‘U’kara and ‘Ma’kara are combined in different proportions for the various names in the world. Every sound and every name in the world is nothing but ‘Om’ kara. So the ‘Om’ kara represents the manifested Highest reality or the Saguna Brahma. Omkara is the highest name or God. That is why, to remember this, we start with ‘Om namah shivaya’, ‘Om namo bhagavathe vasudevaya’. That Supreme Reality is formless, unmanifest, birthless and deathless. Reality alone is appearing as the manifested
world or Saguna Brahma. This is why the Omkara represents the Saguna Brahma; the sound aspect represents the name and the form, which is why it is called the Saguna Brahma. The soundless aspect represents the Nirguna Brahma, the formless reality. So, the ‘A’kaara, ‘U’kara and ‘Ma’kara represent the waking (jagrat), dreaming (swapna) and the deep sleep (sushuptha) state of the Individual and the silence represents the Turiya, the state of Consciousness which is beyond the waking, dreaming and the deep sleep state called as Samadhi. So by contemplating, chanting and meditating on the Omkara, one gets freed from the bondage, the ignorance and realizes the Supreme Reality. So Pranavopasana or contemplating on Omkara is a great sadhana that has been prescribed in the Upanishads. ‘‘O Sadgurudeva! In the Universe where heaven and the Earth meet, the radiant One adorned by the crescent moon appears. Gurudeva descended to enable devotees worship him, I surrender to that Lord of the Lord’s - Gurudeva. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
There are many people who can talk about Vedas and Upanishads left, right and center. They can quote from anywhere in the Vedas and the Upanishads and they can talk for hours together on vedas and Upanishads. They may say, ‘Brahma sathya and jagat mithya’, the world is an illusion and Brahman alone is the reality. But, deep inside, their understanding may be nowhere close to reality. They may be still stuck in the world of Samasara. You may know many things in the world, but unless you do spiritual practices to purify your mind and your Consciousness, how can you attain Realization? Sri Ramakrishna Paramahamsa used to say, ‘If you chant, ‘water, water’ ten thousand times, your thirst will not go away. You need to drink water.” Similarly when you say, ‘Brahman is the Supreme Reality, Brahman is my Self’, you cannot realize the Brahman, you need to sadhana, spiritual practices to experience that oneness of Supreme Reality with you. Sadhana is required for purification of mind and Realization happens because of grace, so both self effort and universal grace are required.
ःवदे हमरOणं कृ .वा ूणवं चोiरारOणं _यानिनमथनाjयासाkे वं पँयेO3नगूढवत ् You have to make your body as one wooden piece and Omkara as the other wooden piece, rub them together and create the fire. Dhyana, you have to meditate, and then you will realize nigoodam, hidden deep in you the subtlest of the subtlest principle of Supreme Reality. So here speaking of Dhyana, the meditation, what is Meditation? Our mind is constantly looking for objects and seeking satisfaction through objects. The mind has an identity called subject. When I speak to you, ‘I’ speak, that ‘I’ comes from an identity, I cannot speak without that identity. Now I am speaking from an identity called a teacher or a Guru. I may speak from an identity called Father or Mother. Whenever we speak there is an identity and this identity is called ‘I’. ‘Nanu’. So when we say ‘dehamaranim krutva’, the body has to be made as a wooden piece, but here, it is not the physical body, it is what you consider as your identity and that should be the lower piece of the two wooden pieces. So what is your identity when you talk or you meditate? That ‘I’ should be rubbed with Omkara. You have to chant and contemplate on Omkara. So, you have to contemplate on Omkara and there are different ways of contemplation, first you say ‘Om’, then the mind becomes silent. When the mind becomes silent, there is no ‘you’ and the others. No separation between you and the others. But suddenly identity appears again, ‘Oh I am chanting the Omkara’, that identity ‘I’ appears. So, again you chant Omkara, again that mind becomes silent
‘‘O Sadgurudeva! On the peak of the Sahasrara, where the celestials dwells in peace, reigns Lord Gurudeva. I bow to him, who is the bridge over the sea of worldly existence. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
and that ‘I’ disappears. Now you have to see why this ‘I’ is coming. What is this ‘I’ is about and which ‘I’ is coming? That ‘I’ is an identity, ‘Oh I am a spiritual seeker, I am meditating, I am a devotee of that God’ will come. So drop that identity. Then identity comes, “I am meditating’, who is that ‘I am’? Is the body meditating? Body cannot meditate. Body is a vehicle. Is the mind meditating? Mind is an instrument. Who is this ‘I’? So mind has thousands of thoughts. By chanting Om you are reducing the thoughts to one thought and that one thought will arise with the identity of the Self identity. Focus on one thought, make your mind silent and look at your own Self identity. All false identities should drop and then what remains is your own true Self identity which is nothing but Sakshi, the wit, the pure awareness. This is the process of meditation.
ितलेशु तैलं दधनीव सपरापः ॐोतःःवरणीषु चाOPनः एवमा.माऽ.मिन गृhतेःयौ स.येनन ै ं तपसा योनुपंयित How do you extract oil out of sesame seeds? You have to crush them and after crushing them the oil appears. The oil was there all the time, but you cannot see it. Similarly, we have to crush the ignorance through the fire of knowledge and then the Self appears. The fire of wisdom is used to crush the ignorance. The Sesame seed is actually the symbolic of karma. We say, thilodakam when somebody has passed away. They offer drops of water with sesame seeds. Also when somebody takes sanayasa they give thilodaka. The sesame seeds represent the karmic impressions. So when somebody dies, you give thilodakam which means that you are dropping your karmic impressions which are related to that person, ‘I will not bind you with my karmic impressions to you.’ The seeds are crushed to generate oil; similarly you have to crush your karmic impressions through sadhana, spiritual practices and make your mind peaceful and realize Supreme Reality within. That is one example. Then let us take the example of the butter in the curd. The curd has butter. But you cannot see it. The butter has very different quality from the curd. Similarly oil has a very different quality from that of a sesame seed. By churning the curd you get the butter. Without churning the curd you can never get the butter. Similarly, you have to sadhana, spiritual practices to realize the Inner Self, the atma. In our normal day-to-day activities, while doing puja, we do something called ‘panchamrutha abhisheka’. So most of the people do it very mechanically and they do it with deep interest for drinking the panchamrutha as it is very sweet. The interest is in drinking the Panchamrutha rather than understanding who is Parabrahma. Amrutha means immortality. Pancha, the five together becomes amrutha. What are those five? Milk, curd, ghee, honey and sugar. These are five symbolic offerings to the Supreme. The milk is nothing but your mind. Thought processes in the mind makes it butter milk, the curd. When you churn the curd you get the butter and that butter is nothing but the intellect and when that butter is heated it becomes the ghee and that purified butter is the wisdom, the Buddhi. Manas is the milk, curd is the thought process in the manas, butter is the intellect which is not purified, ghee is the purified intellect which is called buddhi. That is why in Bhagavad Gita it is said, ‘Buddhi grahyam atheendriyam’, Supreme Reality can be grasped through purified intellect. Buddhi is ghee. What
‘‘O Sadgurudeva! Gurudeva has incarnated in RajaRajeswari Nagar to redeem noble souls and bless with salvation. I bow to Gurudeva, the Lord of Gods, to protect me from untimely death (without liberation). O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
about sugar and honey? Honey represents chitta, impressions. Why does honey represent impressions? Honey is collected by thousands and thousands of bees. Bees go to a flower, get honey and deposit and again go to another flower get the honey and deposit. Similarly, many many life times you have been doing karma. You go and get attracted, collect and deposit and again go and get attracted and deposit that. And it is sweet also, you think it is sweet. That’s why honey represents chitta and then there is Sugar which represents the Atma. It is sweet. What is sweetest for all of you, it is not the sugar, it is ‘myself’. Anybody praises you or talks high about you become so happy. I am the sweetest and that represent sugar. When you offer these five to Supreme Reality, then it becomes Amrutha. It is the manas, buddhi, ahamkara and chitta. So the ahamakara is the butter and the curd. Ahamkara is not visible, but it is there all the time and it gets converted to ghee. When you offer these five, the manas, buddhi, ahamkara, chitta and atma to the Supreme Reality then what you get is the panchamrutha, which means immortality. So just like butter is there in the curd, but you have to do some effort to get it out, the Atma is there in you, but you have to do some effort to get it out. But the effort is not to get something, it is to eliminate something by saying, ‘Neti neti neti, not this, not this and not this’. You have to drop what is non-Self. You have to say, ‘this is not me’, ‘nanu nanembudhu nanalla’, you have to drop all ‘nanu (I)’ and then when you are left with no ‘nanu (I)’ then there is the Supreme Reality. You have created your own identity out of that Supreme Reality and you have forgotten that Supreme Reality. That identity has to be sacrificed in the altar of truth. That ‘I’ has to be dropped in the ocean of Supreme Consciousness. Lord Sri Rama along with his brothers, Lakshmana, Bharata, Shatrughna and Hanuman was passing through Janaka’s kingdom. Some Rishis who were passing by, looked at Sita and said they were searching for Rama. This was at Sita’s place. Then they asked Sita, ‘Who is Rama?’ Sita doesn’t reply. Then they pointed at Bharata and they asked her if he was Rama, then Sita says, ‘No’. Then they point at Shatrughna and she says, ‘No’ and when they point at Lakshmana, she says, ‘No’. When they point at Lord Sri Rama, Sita is just silent. Similarly what happens in Atma jnana is that you identify with what you are not. Drop what you are not and then when you realize your real Self, you become silent. So when you realize your Self, the mind stops making the noise. The mind becomes totally silent. So then tapaha happens. There is sand on a river bed. You cannot see water; you have to dig into the sand. Many times when you dig into the sand on the river bed and when you dig deeper into the sand, there will be water inside. Similarly, what you have to do is you have to drop whatever is not you, stop the identity with one by one what is not you. When you say Husband, there is a relationship. When you say Wife, there is a relationship. When you say, ‘I am father or mother’, then there is a relationship. When you say, ‘I am man’, there is a body. When you say, ‘I am happy’ then there is a mind and when you say, ‘I am thinking’, then there is an intellect. When you drop all these identities, when I say drop, it does not mean dropping them physically, it means stop identifying with them and then your true identity starts emerging. Just like water emerges out on a river bed when you start digging into the sand. Go back to your own identity through Sadhana. The sadhana is a process of eliminating of what is not.
‘‘O Sadgurudeva! I sing the praise of Lord Omkareswara Gurudeva, the saviour of noble souls, and worship the divine Lotus Feet established in the city of my Spiritual heart on the banks of the Sahasrara. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Arineeshu agnihi, the fire emerges from the wooden sticks; by rubbing the wooden pieces together you get fire. Similarly by doing sadhana you have to create the fire. What sadhana is this? This is tapas. Tapaha means burning. Sathyenainam, sathyam and tapas. Tapas means burning, burning the impurities. What do you burn? Our unconscious impressions, habit patterns, samskaras, vasanas which are blocking out Master and our Consciousness have to be burnt. Tapas is physical (kaya), mental (manas) and verbal (vaacha). You have to train your Brahman n Master by Ashtanga yoga, the physical exercises so that body is fit for AJ sadhana. You have to train your mind by meditation and various practices to make the mind silent. You have to train your words, your tongue by talking pravachanas, swadhyaya pravachana, speaking good words, speaking the truth. By this process the mind and the intellect are purified. From tamo guna to rajo guna to satva guna, you reach the satva guna. Your mind becomes silent and gets purified. And beyond satva guna is your own true Self and that satva guna also has to drop. Sathya, you have live in truth. When I say to live in truth what it really means is that truth is your real inner Self. Whenever you are identifying with your BMI then you are living in untruth. Constantly remember your own nature. Nanu nanembudhu nanalla ee deha manah Buddhi nanalla sachindanandatma shiva nanu nane sivoham sivoham This is the truth. When you live with this truth, sooner or later, your mind gets purified. The traces of ignorance in the mind will drop. You will get water from the sand, like the oil from the sesame seeds and like the fire from the wooden sticks. Similarly, you realize your inner Self as your nature which is always there but is not visible.
सव*यापनमा.मानं 7ीरे सप;रवापतं आ.मव_यातपोमूलं त.ॄःमोपिनशत परम ् त.ॄःमोपिनशत परम ् Sarva vyapinam atmanam, where are you searching for the atma, paramatma? Everywhere, he is there. He is inside you, outside you, within and without, but not visible. Just like butter in the curd, not visible. Even though he is within you, he is also without you. You cannot exist without the Paramatma. You will not experience or understand Parabrahma, coz he is hidden like the water in the sand, oil in the sesame seed or butter in the curd. You have to churn it and the process of churning has to happen. And in that churning the Realization happens. That churning is the tapas. The mind has to be made one pointed. The mind goes here and there, it gets scattered. So through manasa, kaya and vaacha tapas, the mind has to be made focused. And one pointed mind has to be directed to the Self, who am I and in that enquiry all the non-Self has to be dropped. Then what remains is your Self. This is the process of the churning to get butter from the curd. And this is given as an example of Samudra Manthana or churning of the milky ocean. The milky ocean has been churned by the devatas and the asuras, the divine beings and the de-
‘‘O Sadgurudeva! I constantly bow to the Lord Gurudeva, whose lotus feet are worshipped both by demons and divine beings (positive and negative thoughts), and who resides in the Sahasrara region along with Gurumata, the daughter of the blessed One. O Gurudeva! O Pujaneya! Please bless me merge in Your Lotus Feet’’.
mons. The middle portion is the Manthara parvata, a mountain and vasuki, the big serpent becomes the rope. The Narayana in the form of Kurma supports the churning. And when the churning happens various diving beings, divine powers, airavata (the elephant), the horse (ucchaisrava) etc various kinds of jewels come out and deadly poison comes out, the Halaahala. Similarly when you do the Sadhana, the churning happens, the Consciousness gets churned. When the curd gets churned, the butter comes out. In your Consciousness what all things are hidden? How many life times have you done? Churning of all those things will happen and something will get ejected and this eject is called Halaahala, the deadly poison. Lord Shiva, the Adi Guru will take this poison and drinks that poison. And this whole process is supported by Narayana, Vishnu in the form of Kurma. Without the support of the God you cannot do sadhana. Then when you do spiritual sadhana, lot of gems will come out, beautiful things will come. Lot of siddhis may come; lot of miracle powers may come. So don’t identity with any of them. Wait for the amrutha, the nectar. And when the nectar comes, the tamo guna in you in form of asura may mistake the nectar, they may fall for the Mohini. Only devatas wait for the amrutha, the nectar. Drink the nectar and become immortal. Tapasya is required; the churning process is required, sadhana, the spiritual practices are required. In that process lot of unwanted things go out, some divine gifts like siddhis may come and finally comes the amrutha, the nectar. The foundation so spirituality, Atma Jnana, Self Realization is tapas, the spiritual practices. The person has to purify himself through his spiritual practices. Otherwise you can talk lots and lots about Bhagavad Gita, lots and lots about Vedanta, but still be floating, not touching the reality. One who has not worked on himself/herself how can he realize the Self? So, most of the people end up as book worms, but not a bit of knowledge goes inside. So, it is not how much you know or how much you can chant in terms of scriptures, what you understood, how you work on yourself, how you purify yourself matters. Basavanna calls this antaranga suddhi and bahiranga suddhi, inner purification and outer purification. That purification is called tapasya. Tapasaya is the foundation of sadhana, spiritual life. That tapsaya in our Atma Darshana Yoga, we talk in terms yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. The progressive mastery of inner and outer is called as Ashtanga Yoga. Tapasaya is required and without tapasya inner purification doesn’t happen and without purification Realization does not happen. There is a twice repetition and twice stressing, ‘tat brahmopanishat param, tat brahmopanishat param’. Upanishad means one which uplifts you. The only thing which can uplift you is Brahma. The Supreme Reality only can uplift you. Realization of the oneness with the Supreme Reality is only the upliftment possible. Everything else is temporary. Whatever you gain will go but attaining Supreme Reality is eternal. For that tapasya is required. Tapasya is physical, verbal, mental restrained and practices. So, it is called yama, niyama etc in yoga sutras like sathya, ahimsa, astheya, aparigraha etc have been prescribed to purify yourself. We have completed the first chapter of the Shwetashwara Upanishad.
Page 21 ెౕాశర ఉప ష ావాె Ð పజ ౕయ పభూ ఇందు ెౕాశర ఉప షన ౧౨ $ె ె%&ౕకవను( ముందువె*ెూౕణ. एत.2ेयं िन.यमेवा.मा संःथं नातः परमं वेMदत*यं Mह MकO5चत ् | भोEा भोगं ूे;रतारं छ म.वा सव ूोEं ऽवदं ॄमेतत ् || १२ ||
‘‘O Sadgurudeva! I bow to the famed Lord Pujaneya Prabhuji, who is always the benefactor of his devotees and receives homage from the materialistic world too for his love and compassion towards the ignorant people. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
త.ం ఏత0 1ెౕయం అందె భగవంతనను(, బహ7నను( ఒందు సల అ;తె (*ా=ాా>ర) *ాలదు. $ాను @ెౕవరను( ఒందుసల $ెూౕA@ె అల&, ఆ అనుభవ ఆ అ;వC స@ాDాల ఇరEెౕకు. ఇదు ఒందు సల అనుభFG HాIాJ బరువCదల&. ఆ అనుభవ మ7 అGతద ఒందు ాగHాగEెౕకు. అదు మ7 స@ాDాలద అనుభవHాగEెౕకు. Kావ తరహ మ7 బLెM మLె స@ాDాల అ;వC ఇరుత@ెNౕ; మ7 బLెM; మ7 ఇరుFDె బLెM; మ7 Pెసరు కుల Lెూౕతద బLెM Kారు Iెె( QాRెూౕ అవశ.కె ఇల&. ౕవC Lాడ @ెయT& ఇదుU మ7ను( Kాాదరు Pెసరు VAదు కెదె మLె ఎచYరHాగుత@ె. ౕవC అదన( ప@ెౕప@ెౕ 1ాZGDెూళ\EెౕDా]ల&. అ@ెౕ తరహ భగవంతన *ా=ాా>రద అనుభవ ాా>Tకవల&; అదు ^_క అనుభవవల&; అదు బందు QాయHాLెూ అంతహ అనుభవవల&; అదు మ7 `ెూె మ7 అంతa GbKా], మ7 ఎచYర సప( Lాడ @ెయ GbయT& సPా, Pాగు *ాయువవెగు స@ాDాల ఇరువ అనుభవHాగEెౕకు (అ;HాగEెౕకు). బహళ జనరు ననLె భగవంతన దశcన ఆdతు, $ాను బహళ సంెూౕషeంద ఇ@ెUౕ$ె ఎందు Pెౕళfాె. ఆదె నంతర ఏ$ాdతు? అదు QాయHాdతు. PాLా] సత. దశcనద అనుభవ బందు QాయHాLెూౕ అనుభవవల&; అదు QాGPెూౕLెూ అనుభవవల&; అదు స@ాDాల మ7 `ెూెయhె&ౕ ఇరEెౕDాద అనుభవ.
ఇదు, అhెయు సముదeంద Eెౕె ఆగద PాLె. ౕవC భగవంత ంద Eెౕె అల&. ౕవC భగవంతనT& ఈLాగhెౕ ఒం@ా]eUౕ;. ఇదు ఇల&@ె ఇరువCదను( హుడుకువ తరహ అల&, ఇదు ఈLాగhెౕ ఇరువCదను( ౕవC అ;యురువCదు. ఇదDె> Hెౕ@ాంతదT& ఒందు సహజHాద ఉ@ాహరjె Dెూడుాె. ఒబk గురుFన హతు జన lష.రు ఒందు సల నeయను( @ాటEెౕDాగుత@ె. అవరు @ెూౕ_యT& నeయను( @ాటుHాగ nరుLాoయ =ెూౕెLె ఒళLాగుాె. ఎల&రు నeLె Pా; ఈజుత నAౕరవను( *ెౕరుాె. నeౕర *ెౕ;ద pౕhె lష.రT& ముఖ.Hాదవను ఎల&రు ఇరువరు ఎందు ఖrత QాADెూళ\లు ఎల&రను( ఎ_సలు శురుQాAద. ఒందు, ఎరడు ఎందు ముందువెG@ాగ ఒంబతరవెLె బందు ంతు. అవను అళలు శురుQాAద. @ెౕవెౕ ఒంబతు జన ఇ@ాUె మెూ బk ౕ;నT& ముళf]Pెూౕదను ఎందు. అవను తhెతhె చrYDెూండ, తhెయను( $ెలDె> చrYDెూళf\త `ెూౕా] అళలు శురుQాAద. నన( గురుగoLె ఏను PెౕళT? అవ;Lె PెౕLె ముఖ ెూౕ;సT? అవన తhెdంద రక సు;యలు శురుHాdతు. అhె&ౕ PెూౕగుతTదU ఒబk ఇవనను( Dెౕoద, sKాDె ఏ$ాdతు ఎందుs? ఇవను Pెౕoద, s$ావC హతు జన బంe@ెUవC, @ెూౕ_యT& బరుతTరుHాగ nరుLాoయ =ెూౕె ఉంtాdతు, $ాHెhా& @ెూౕ_dంద $ెLెదు ఈజుDెూండు దడ *ెౕ;@ెవC, ఈగ ఒబk Dాణుత ఇల&, ౕ;నT& ముళf]Pెూదన Lెూల&, $ాను గురుగoLె PెౕLె ముఖ ెూౕ;సTs ఎందు అళలు శురుQాAద. ఆ వ.u Pెౕoద, sస;, ౕHెల& ంతుDెూo\ ఎ_*ెూౕణs. అవను ఎ_సలు శురుQాAద, హతు జన ఇదUరు. sఅె హతు జన ఇeUౕ;s ఎంద. ఎ_సువ ఆతురదT& అవనను( అవ$ెౕ ఎ_GDెూళ\లు మెదU. @ా;యT& PెూౕగుదU వ.u ఎ_G@ాగ
Page 22 హతు జనరు ఇరువCదను( $ెూౕA సQాానLెూండ. ఆగ అవ Lె అ;వC ఉంtాdతు. ఆ అప;rత వ.u గురు, ఆా.7క గురు, సదుMరు. అవరు మLె ఇల&@ె ఇరువCదను( ెూౕ;సుల&, మ7T& ఈLాగhెౕ ఇరువCదను( ౕవC మెరువCదను( ెూౕ;సుాె. నe ఎందె ౕవన; @ెూౕ_ Pాగు =ెూౕె ఆ@ా.7క
Eెూౕధ$ెగళf; గురుగళf మ7T& ఈLాగhెౕ ఇరువCదను(, ౕవC
మెరువCదను( ెూౕ;సుాె. ౕవC మెతు తhె చrYDెూంRాగ రక సు;యుత@ె, గురుగళf మLె సత.వను( ఎెూ;G@ాగ
‘‘O Sadgurudeva! I seek the refuge of Lord Nagesvara - Gurudeva, who is adorned by diverse snakes (kundalini). He, who lives in the Charming town – spinal cord of human being, is the one Lord who vouchsafes worldly enjoyment as well as final release. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
ౕవC ాంతHాగుౕ; ఆదె రక లు&వCeల& సు;యుతhెౕ ఇరుత@ె, అ@ెౕ తరహ మ7 ౕవనదT& మ7 మూలతతవను( మెాగ ఆదంతహ Hెౕద$ెగళf ఆగుత@ె, అ;వC మూA@ాగలు ముందువెయుత@ె, ముందువెయుతhెౕ ఇరుత@ె, Dారణ అదు Iారబwకమc అనుభFసhెౕ Eెౕకు. ఎxెూyౕ జన;Lె సం@ెౕహగళf ఇ@ె, ఏDె 1ా గoLె Hెౕద$ె ఇ@ె? ఏDె 1ా గoLె Eెౕ$ె? ఎందు. అ;వC మ7 Iారబwవను( అoసువCeల&. 1ా యు ఎల&రు అనుభFసువ PాLె @ెౕహద Eెౕ$ెయను( అనుభFసుాె, ఆదె అవ;Lె @ెౕహద Eెౕ$ెdంద Hెౕద$ె ఇరువCeల&. మ7 మూలతతవను( అ;యువC@ెౕ 1ా$ెూౕదయ, *ా=ాా>ర.
మ7 మూలతతవను( అ;ాగ, 1ా$ెూౕదయHా@ాగ ఎల&వ zెౕతన Fనః Eెౕె ఏను ఇల& ఎందు అ;FLె బరుత@ె, zెౕతన nటుy Eెౕెఏను ఇల&. ౕవC ఆ zెౕతనదT& ఒందు అhె, సముదదT&య అhె. అhె సముదeంద ఎందు Eెౕె ఆ]రTల&. సముదeంద Eెౕె ఆగలు *ాధ.Hెౕ ఇల&. అhె ాను సముదద ఒందు ాగ ఎందు మెతు Eెౕె అhెగళ `ెూె Pెూౕాట Qాడబహుదు. Kావ ^ణ అదDె> ాను సముదద ఒందు ాగ ఎందు Lెూాగుత@ెNౕ, ఆగ Pెూస@ెౕను ఆ]రువCeల& తన( మూలతతవను( అ;యుత@ె Pాగు ాంతHాగుత@ె. ఇ@ె *ా=ాా>రదT&, ౕవను7uయT& ఆగువCదు.
బహళ జన;Lె *ా=ాా>రద బLెM, ౕవను7uయ బLెM, 1ా$ెూౕదయద బLెM EెౕెEెౕె కల|$ెగళf ఇHె. ఇదDె> Dారణ Qాధ.మగళf ెూౕ;సువ వణc$ె, పCసకదT& బెeరువ వణc$ె Pాగు మ7@ెౕ ఆద కల|$ెగళf. ఇదDె> Dారణ $ావC అ*ాారణHాద అదు}త ఆగుత@ె ఎందు $ావC ;ౕ~సుెౕHె. ఆదె *ా=ాా>ర ఎhా&దuంత *ాారణHా] ఆగువంతహుదు. మను( ౕవC అ;యువCదు. మ7 మూలతతవను( అ;యువCదu>ంత సులభHాదు ఏను ఇ@ె? మ7ను( ౕవC మెeUౕ;; మ7 మూలతతవను( మెeUౕ;. మ7ను( ౕవC అెతుDెూo\, మ7 మూలతతవను( అెతుDెూo\. అhెయు ాను సముదద ఒందు ాగ ఎందు గురుGతు. ఇదను( అెాగ ెూౕక Ð ఆనంeసువ; ెూౕగ.ం Ð ఆనందపటy; Iెౕరక Ð ఆనంeసలు IెౕెౕZGదుU; ఎల&వ బహ7$ెౕ, ఎల&వ zెౕతనHెౕ మె ఏను అల&. Dారణ Pాగు ప;jామ ఎరడు zెౕతనHెౕ; బహ7$ెౕ. ౕవC zెౕతనeంద Eెౕె ఎను(వC కల|$ె, ౕవC ఆనంeసువవ; ఆనంeGదుU; Pాగు ఇదDె> IెరకHాదు; ఎల&వ ఒం@ెౕ zెౕతన ఎందు అ;వC ఉంtాగుత@ె. ఆ zెౕతన Eెౕె ఏను అల&@ె మ7 అంతాత7 ఎందు అ;వC ఉంtాగుత@ె. ఇదను( nటుy అ;యలు Eెౕె ఏను ఇల&. ఇదను( nటుy అ;యలు పపంచదT& Eెౕె KావCదు అహcవల&. నమ7 ౕవన పc పపంచదT& ఏ$ాదరు ఒందను( అథcQాADెూళ\లు పయ(సుెౕHె. ఆ Fషయ, ఈ Fషయ, Hైద.uౕయ Fషయ. హతు వషcద Vం@ె కTదుU ఈగలూ అ@ెౕ ఆ]రువCeల&. ముంeన ZౕoLెయT& ఇను( ముందువెయుత@ె. Vంeన DాలదT& Hైద. $ాAయను( ప;ౕ~సుదUరు ఆదె ఈ]న DాలదT& అదDా>Lె Eెౕె ఉపకరణగళf ఇHె. Vం@ె శసruె zాకుF ంద QాడుదUరు ఆదె ఈగ hెౕస cంద Qాడుాె. ఎల&వ బదhాగుత@ె. తంత1ాన బదhాగుత@ె. పపంచ బదhాగుత@ె. మ7 త. కమ బదhాగుత@ె. పపంచదT& కTయువCదు బహళ ఇ@ె, కTయలు Dెూ$ెౕ ఇల&. ఆదె మ7ను( ౕవC అెయలు అంత.F@ె. ఇ@ె *ా=ాా>రద *ెూగసు. పపంచదT& కTయలు Dెూ$ెౕ ఇల& Dారణ స@ా బదhాగుతhెౕ ఇరువ కమ. ఆదె ఆత7ద బLెM, 1ానద బLెM అంత.F@ె, అ@ెౕ Hెౕ@ాంత. Hెౕ@ా అందె 1ాన; అంత ఎందె Dెూ$ె. అందె సయం 1ానDె> అంత.F@ె. మ7 మూలతతవను( అెత pౕhె
р░оLр▒Ж р░Зр░ир▒Б( oр░пEр▒Жр▒ХDр░╛р░жр▒Б р░З@р▒Ж р░Ер░Вр░жр▒Ж, р░оLр▒Ж 1р░╛$р▒Жр▒Вр▒Хр░жр░п р░Ж]р░▓&Hр▒Жр░Вр░жр▒Б. Kр░╛;Lр▒Ж р░Жр░д71р░╛р░и р░Ж]@р▒ЖNр▒Х р░Ер░╡;Lр▒Ж р░ор▒Бр░В@р▒Ж oр░пEр▒Жр▒ХDр░╛р░жр▒БU р░Пр░ир▒Б р░Зр░░р▒Бр░╡Ceр░▓&. р░Е@р▒Жр▒Х 1р░╛р░ир░ж р░Ер░Вр░д. р░Ор░Вр░жр▒Б, р░Жр░д71р░╛р░и 1р░╛р░ир░ж р░Ер░Вр░д., р░ор▒Ж Eр▒Жр▒Хр▒Ж р░Пр░ир▒Б р░ХTр░пр░▓р▒Б р░Зр░▓&Hр▒Жр▒Х р░Зр░▓&. р░Жр░д71р░╛р░и р░Ер░к;┬Др░д, р░Ер░ир░Вр░д Pр░╛р░Чр▒Б р░Е^р░░. р░Е@р▒Жр▒Х р░о7 р░Ер░Вр░др░╛р░д7; р░Е@р▒Жр▒Х р░о7 р░ор▒Вр░▓р░др░д.
тАШтАШO Sadgurudeva! I seek refuge in Pujaneya Gurudeva, the Lord of Lords and the protector of those who have no support. He is the embodiment of happiness, resides blissfully in the forest of his discipleтАЩs heart, and nullifies all sins. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus FeetтАЩтАЩ.
р░Чр░Вр░б Pр▒Жр▒Хр░│р░мр░╣р▒Бр░жр▒Б, sр░ор░жр▒БHр▒ЖKр░╛] р▒ир▒л р░╡р░╖cHр░╛р░жр░░р▒В р░ир░и( Pр▒Жр░Вр░б р░ир░и(р░ир▒Б( р░Ер░еcQр░╛ADр▒Жр▒Вр░ВAр░▓&s. Pр▒Жр░Вр░б Pр▒Жр▒Хр░│р░мр░╣р▒Бр░жр▒Б, sр░ор░жр▒БHр▒ЖKр░╛] р░Зр░╖р▒Бyр░╡р░╖cHр░╛р░жр░░р▒В р░ир░и(р░ир▒Б( р▒Хр░╡C р░Ер░еcQр░╛ADр▒Жр▒Вр░ВAр░▓&s. $р░╛р░╡C Kр░╛р░░р░ир▒Б( р░Ер░еcQр░╛ADр▒Жр▒Вр░│\р░▓р▒Б *р░╛р░з.Fр░▓&. р░ир░о7р░ир▒Б( $р░╛р░╡C р░Ер░еcQр░╛ADр▒Жр▒Вр░│\р░мр░╣р▒Бр░жр▒Б. р░ир░о7р░ир▒Б( $р░╛р░╡C р░Ер░еcQр░╛ADр▒Жр▒Вр░Вр░бpр▒Хhр▒Ж р░ЕT& Eр▒Жр▒Хр▒Ж р░Пр░ир▒Б р░Зр░▓&Hр▒Жр▒Х р░Зр░▓&. р░Е@р▒Жр▒Х р░╕р░Вр░кр░гc р░Ер░Вр░д. (р░кр░гc р░▓р▒Бр░ЧRр▒Ж).
рд╡33рд╣реЗ рдпрде рд╛ рдпреЛрд┐рдирдЧрддрдГрдп рдореВрд┐рдд ├Р рди WрдБрдпрддреЗ рдиреИрд╡ рдЪ рд┐рд▓рдВрдЧрдирд╛рд╢рдГ | рд╕ рднреВрдп рдПрд╡o рдзрдирдпреЛрд┐рдирдЧреГh ├Р рдГрддVреЛрднрдпрдВ рд╡реИ реВрдгрд╡реЗрди рджреЗ рд╣реЗ || резрей || р░Х┬ЖyLр▒Жр░пT& р░Е]( р░З@р▒Ж. р░Жр░жр▒Ж р░Ор░░р░бр▒Б р░Х┬ЖyLр▒Жр░Чр░│р░ир▒Б( р░Тр░Вр░жр░░ `р▒Жр▒Вр▒Ж р░Тр░Вр░жр▒Б р░Йр░Ьр▒Б┬Зр░╡р░╡р▒Жр░Чр▒В р░Е]( р░Йр░д| р░Жр░Чр▒Бр░╡Ceр░▓&. р░Е@р▒Жр▒Х р░др░░р░╣,
р░о7T& zр▒Жр▒Хр░др░и, р░мр░╣7 р░З@р░╛U$р▒Ж. р░Жр░жр▒Ж р░Ур░ВDр░╛р░░р░╡р░ир▒Б( р░ЙIр░╛р░╕$р▒Ж Qр░╛р░бeр░жUр▒Ж р░о7 р░Ер░ир▒Бр░нр░╡Dр▒Ж> р░мр░░р▒Бр░╡Ceр░▓&. р░о7hр▒Ж&р▒Х р░Зр░░р▒Бр░╡ р░╕р░д.р░╡р░ир▒Б( р░Е;р░пр░▓р▒Б, р░Ер░ир▒Бр░нFр░╕р░▓р▒Б р░Жр░Чр▒Бр░╡Ceр░▓&. р░Х┬ЖyLр▒Жр░пT& р░Е](d@р▒Ж. Vр░Вeр░и Dр░╛р░▓р░жT& р░Ор░░р░бр▒Б р░Х┬ЖyLр▒Жр░Чр░│р░ир▒Б( р░Й┬З р░Е](р░пр░ир▒Б( р░Йр░д| Qр░╛р░бр▒Бр░жUр░░р▒Б, р░Ер░╡р░░р▒Б Eр▒Жр░Вu┬Йр░Яyр░г р░Йр░кNр▒Х]р░╕р▒Бр░╛ р░Зр░░Tр░▓&. р░Х┬ЖyLр▒Жр░пT& Dр░╛р░╡C р░ор▒Бр░Вzр▒Ж┬Гр▒Х р░Зр▒Жр▒Хр░ир▒Б? р░Х┬ЖyLр▒Жр░пT& Eр▒Жр░Вu р░ор▒Бр░Вzр▒Ж┬Гр▒Х р░Зр▒Жр▒Хр░ир▒Б? р░Ер░жр▒Б Dр░╛р░пcр░Чр░дLр▒Жр▒Вoр░╕ Eр▒Жр▒Хuр░др▒Б. р░Ж р░Ор░░р░бр▒Б р░Х┬ЖyLр▒Жр░Чр░│р░ир▒Б( р░Тр░Вр░жр░░ `р▒Жр▒Вр▒Ж р░Тр░Вр░жр░ир▒Б( р░Йр░Ь┬ЗEр▒Жр▒Хuр░др▒Б, р░Й┬Зр░ж р░Х┬ЖyLр▒Жр░Чoр░Вр░ж Eр▒Жр░Вuр░п uAр░Чр░│f Pр▒Жр▒Вр░░Pр▒Жр▒В┬Д7р░др▒Б. р░Е@р▒Жр▒Х р░др░░р░╣ *р░╛=р░╛р░╛>р░░ 1р░╛р░ир░ж uA. р░Ер░жр▒Б р░Ер░ир▒Бр░нр░╡ р░Ер░▓&. р░Ер░жр▒Б р░о7 р░Е;р░╡C. р░ЖPр░╛ ! р░УPр▒Жр▒В ! р░Ор░Вр░м р░Ер░ир▒Бр░нр░╡ р░Ер░▓&. р░Ер░жр▒Б 1р░╛р░ир░ж Eр▒Жр░│р░Хр▒Б. р░Ер░жр▒Б р▒Хр░╡C р░ор▒Жр░жUр░ир▒Б( $р▒Жр░ир░кC Qр░╛ADр▒Жр▒Вр░│f\р░╡Cр░жр▒Б. р░ор▒Жр░жUр░ир▒Б( $р▒Ж$р▒Жр░пр▒Бр░╡Cр░ж;р░Вр░ж Pр▒Жр▒Вр░╕@р░╛] р░Пр░ир▒Б hр░╛р░н р░кRр▒Жр░пр▒Бр░╡Ceр░▓&, р▒Хр░╡C р░╛р░Вdр░Вeр░░р▒Б;.
р░╛dр░пр▒Б р░ор░Чр▒Бр░╡р░ир▒Б( р░ОDр▒Жр▒Вр░ВAр░жUр░│f. р░Ер░╡р░│f р░ор░жр▒БHр▒ЖLр▒Ж Pр▒Жр▒Вр▒Хр░Чр░▓р▒Б р░дKр░╛р░╛]р░жUр░│f. р░д^р░г р░Ер░╡р░│ $р▒ЖDр▒Ж&р▒ХJ Dр░╛jр▒ЖKр░╛]р░░р▒Бр░╡Cр░жр▒Б р░Е;Hр░╛dр░др▒Б. р░Ер░╡oLр▒Ж Qр░╛р░иGр░Х р░Тр░др░б р░╢р▒Бр░░р▒БHр░╛dр░др▒Б. $р▒ЖDр▒Ж&р▒ХJ р░Ер░ир▒Б( р░╣р▒Бр░бр▒Бр░Хр░▓р▒Б р░╢р▒Бр░░р▒БQр░╛Aр░жр░│f. р░Жр░Ч р░Ж р░ор░Чр▒Б р░╛dLр▒Ж 1р░╛ZGр░др▒Б, sр░Ер░о7 р░и( $р▒ЖDр▒Ж&р▒ХJ р░╛0 р░░р▒В┬Л р░ЕT& р░З@р▒Жs р░Ор░Вр░жр▒Б. р░Ер░╡р░│f Pр▒Жр▒Вр▒Х] $р▒ЖDр▒Ж&р▒ХJ р░Ер░ир▒Б( $р▒Жр▒Вр▒ХA р░╕р░Вр▒Жр▒Вр▒Хр░╖ р░кр░Яyр░│f. р░Ер░╡р░│f $р▒ЖDр▒Ж&р▒ХJ р░Ер░ир▒Б( р░Х┬Мр▒Жр░жр▒БDр▒Жр▒Вр░ВAр░░Tр░▓& р░Ер░╡р░│f р░ОT& р░З┬Жyр░жUр░│f р░Ор░Вр░жр▒Б р░ор▒Жр░жUр░│f. р░Е@р▒Жр▒Х р░др░░р░╣ р░ир░о7 р░ор▒Вр░▓р░др░др░╡р░ир▒Б( р░ор▒Жр░╛р░Ч, р░ир░о7 р░Ер░Вр░др░╛р░д7р░╡р░ир▒Б( р░ор▒Жр░╛р░Ч р░ир░оLр▒Ж Qр░╛р░иGр░Х р░Тр░др░б р░╢р▒Бр░░р▒БHр░╛р░Чр▒Бр░д@р▒Ж. р░ир░о7 р░ор▒Вр░▓р░др░др░╡р░ир▒Б( р░Е;р░╛р░Ч, р░Ж Pр▒Жр░Вр░ЧGLр▒Ж $р▒ЖDр▒Ж&р▒ХJ Hр░╛р░кJ Gu>р░жPр░╛Lр▒Ж, р░Зр░ж;р░Вр░ж р░Ер░╡р░│f Pр▒Жр▒Вр░╕@р░╛] р░Пр░ир▒Б р░кRр▒Жр░пTр░▓&, р░ор▒Жр░жUр░ир▒Б( 1р░╛ZGDр▒Жр▒Вр░Вр░бр░│f. р░ир░о7 р░ЬGbр░пр░ир▒Б( р░Е;р░др▒Б, р░ир░о7 р░Ер░Вр░дa р░╕р░д.р░╡р░ир▒Б( р░Ер▒Жр░др▒Б р░╛р░Вdр░Вeр░░р▒Бр░╡р░Вр▒Ж Qр░╛р░бр▒Бр░д@р▒Ж. р░Х┬Мр▒Жр░жр▒БDр▒Жр▒Вр░Вр░бр░жр▒БU Hр░╛р░кJ р░кRр▒Жр░пр▒Бр░╡ Pр░╛Lр▒Ж? р░о7 р░Жр░д7р░ж р░Е;р░╡р░ир▒Б( р░Х┬Мр▒Жр░жр▒БDр▒Жр▒Вр░Вр░бр░жр▒БU Hр░╛р░кJ р░кRр▒Жр░пр▒БF;. р░Зр░ж;р░Вр░ж р░╛р░Вр░дHр░╛р░Чр▒Бр▒Хр░░.
Kр░╛р▒Жр▒Вр▒Х р░Тр░мk `р▒Ж┬Н р░Чр▒Бр░░р▒Бр░╡р░ир▒Б( Dр▒Жр▒Хoр░жр░░р▒Б, s р▒Хр░╡C *р░╛=р░╛р░╛>р░░р░ж р░мLр▒ЖM, 1р░╛$р▒Жр▒Вр▒Хр░жр░пр░ж р░мLр▒ЖM, р░ор▒Бuр░п р░мLр▒ЖM Pр▒Жр▒Хр░│fр▒Хр░░,
Page 24 Pр░╛р░Чр░Вр░жр▒Жр▒Хр░ир▒Б? р░Ер░ж;р░Вр░ж р▒Хр░╡р░ир░жT& р░Пр░ир▒Б р░╡.р░╛.р░╕р░ЧoHр▒Ж?s `р▒Ж┬Н р░Чр▒Бр░░р▒Б Pр▒Жр▒Хoр░жр░░р▒Б, s*р░╛=р░╛р░╛>р░░ р░Ор░Вр░жр▒Ж р░Пр░ир▒Б р░Ор░Вр░жр▒Б oр░п@р▒Ж┬Г р░З@р░╛Uр░Ч, р░кр░╡cр░д р░кр░╡cр░дHр░╛]р░др▒Б; р░иe р░иeKр░╛]р░др▒Б. р░ир░Вр░др░░ $р░╛р░ир▒Б р░Чр▒Бр░░р▒Бр░Чр░│ р░мo Pр▒Жр▒Вр▒Х@р▒Ж, р░Ер░╡р░░р▒Б 1р░╛р░ир░ж р░мLр▒ЖM Pр▒Жр▒ХoDр▒Жр▒Вр░Яyр░░р▒Б. р░ир░Вр░др░░ р░П$р░╛dр░др▒Б? р░кр░╡cр░д р░кр░╡cр░дHр░╛]р░░Tр░▓&, р░иe р░иeKр░╛]р░░Tр░▓&. р░ир░Вр░др░░ р░Тр░Вр░жр▒Б eр░и р░ир░иLр▒Ж 1р░╛$р▒Жр▒Вр▒Хр░жр░пHр░╛dр░др▒Б, р░ир░Вр░др░░ р░П$р░╛dр░др▒Б? р░кр░╡cр░д р░кр░╡cр░дHр░╛]р░др▒Б; р░иe р░иeKр░╛]р░др▒Б. р░Ер▒Жр▒Х ! р░ор▒Бр░Вzр▒Жр░ир▒Б Pр░╛Lр▒Ж р░Зр░др▒Б, р░ир░Вр░др░╛р░ир▒Б Pр░╛Lр▒Ж р░З@р▒Ж. р░Пр░ир▒Б
тАШтАШO Sadgurudeva! I sing the praise of Paramahamsa Pujaneya Sadgurudeva who resides on the sacred banks of the Ajna Chakra on the ranges of the Sahasrara mountains. The very sight of his form destroys all sins. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus FeetтАЩтАЩ.
р░╡.р░╛.р░╕р░ЧoHр▒Ж? 1р░╛$р▒Жр▒Вр▒Хр░жр░пр░ж р░ор▒Бр░Вzр▒Ж р░кр░╡cр░д р░кр░╡cр░дHр░╛]р░др▒Б, р░иe р░иeKр░╛]р░др▒Б р░Жр░жр▒Ж р░ир░и( р░ор░иG┬Вр░и р░др▒Бр░ВEр░╛ р░Чр░жUр░▓р░др▒Бр░Вnр░др▒Б. р░иeр░пр▒Б р░╕р▒Бр░Вр░жр░░Hр░╛р░ж р░иeKр░╛]р░др▒Б, р░кр░╡cр░д р░Ер░╕р░п.Hр░╛]р░др▒Б р░Ер░ер░╡ р░Ъ$р░╛] р░Зр░др▒Б. $р░╛р░ир▒Б р░ир░и( р░Хр░▓|$р▒Жр░п rр░др░╡р░ир▒Б( р░Ер░жр░░ pр▒Хhр▒Ж Pр▒Жр░░р▒Бр░дT@р▒ЖU. р░ир░и( р░Хр░▓|$р▒Жр░п rр░д р░кр░╡cр░др░ж pр▒Хhр▒Ж Pр▒Жр▒Хр░░р▒Бр░д р░З@р▒ЖUр▒Х$р▒Ж р░Ор░Вр░жр▒Б р░ир░иLр▒Ж Lр▒Жр▒Вр░░Tр░▓&. р░кр░╡cр░д р░кр░╡cр░дHр░╛]р░др▒Б; р░иe р░иeKр░╛]р░др▒Б р░Жр░жр▒Ж р░ир░и( р░Хр░▓|$р▒Жр░п р░кр░╡cр░д Pр░╛р░Чр▒Б р░иeKр░╛]р░др▒Б. $р░╛р░ир▒Б р░кр░╡cр░д Pр░╛р░Чр▒Б р░иeр░пр░ир▒Б( р░ЗeUр░жр▒БU р░Зр░жU Pр░╛Lр▒Ж $р░╛р░ир▒Б $р▒Жр▒Вр▒Хр░бTр░▓&, р░ир░Вр░др░░ $р░╛р░ир▒Б р░Чр▒Бр░░р▒Бр░Чр░│ р░мo Pр▒Жр▒Вр▒Х] 1р░╛р░ир░ж р░мLр▒ЖM р░Хhр▒Жр░пр▒Бр░дT@р▒ЖU. р░Ир░Ч р░ир░и( р░Хр░▓|$р▒Ж р░Зр░ир▒Б( р░Е┬Ор▒Хр░ШHр░╛]р░др▒Б. р░кр░╡cр░д р░╕р░Чcр░ж Pр░╛Lр▒Ж р░Хр░ВAр░др▒Б, р░иe р░╕р░Чcр░ж р░иeKр░╛] р░Хр░ВAр░др▒Б. р░кр░╡cр░д р░ор░др▒Б р░иe Kр░╛Hр░╛р░Чр░▓р▒Б р░Тр░В@р▒Жр▒Х ;р▒Х р░Зр░░Tр░▓&, Dр░╛р░░р░г р░Ир░Ч $р░╛р░ир▒Б 1р░╛$р▒Жр▒Вр▒Хр░жр░пр░ж р░Хр░▓|$р▒Жр░пр░ир▒Б( р░ир░и(@р▒Жр▒Х р░Жр░ж р░к;р░Хр░▓|$р▒Жр░Чр░│р░ир▒Б( *р▒Жр▒Х;р░╕р▒Бр░╛, р░кр░╡cр░д Pр░╛р░Чр▒Б р░иeр░п pр▒Хhр▒Ж Pр▒Жр▒Хр░░р▒Бр░╛ р░З@р▒ЖUр▒Х$р▒Ж. р░Зр░и( р░кр░╡cр░д р░Е@р▒Жр▒Х р░кр░╡cр░д р░Ер░▓&, р░иe р░Е@р▒Жр▒Х р░иe р░Ер░▓&. 1р░╛$р▒Жр▒Вр▒Хр░жр░п р░Жр░жpр▒Хhр▒Ж р░П$р░╛dр░др▒Б? р░ир░и( р░ор░ир░╕р▒Б┬В р░╛р░Вр░дHр░╛dр░др▒Б, р░ир░и( р░ор░ир░╕р▒Б┬В Qр▒Мр░иHр░╛dр░др▒Б. р░кр░╡cр░др░ж pр▒Хhр▒Ж, р░иe pр▒Хhр▒Ж р░ир░и(@р▒Жр▒Х р░Жр░ж р░Хр░▓|$р▒Жр░Чр░│р░ир▒Б( Pр▒Жр▒Хр░░р▒Бр░д р░Зр░▓&. р░кр░╡cр░д р░╕р▒Бр░Вр░жр░░Hр░╛р░Чр▒Б р░Зр░▓& р░Ер░ер░╡ р░Ер░╕р░п.Hр░╛р░Чр▒Б р░Зр░▓&; р░иeр░пр▒Б р░╕р▒Бр░Вр░жр░░Hр░╛р░Чр▒Б р░Зр░▓& р░Ер░ер░╡ р░Ер░╕р░п.Hр░╛р░Чр▒Б р░Зр░▓&. р░кр░╡cр░д р░Ер░ер░╡ р░иe р░кFр░дHр░╛р░Чр▒Б р░Зр░▓& р░Ер░кFр░дHр░╛р░Чр▒Б р░Зр░▓&. р░кр░╡cр░д р░кр░╡cр░дHр░╛Lр▒Жр▒Х р░З@р▒Ж; р░иe р░иeKр░╛Lр▒Жр▒Х р░З@р▒Ж. р░ир░и( р░к;р░Хр░▓|$р▒Жр░пр░ир▒Б( р░кр░╡cр░др░ж pр▒Хhр▒Ж, р░иeр░п pр▒Хhр▒Ж Pр▒Жр▒Хр░░р▒Бр░д р░Зр░▓&. р░ир░и( р░ор░ир░╕р▒Б┬В р░кр░гc р░╛р░Вр░дHр░╛]@р▒Ж, р░З@р▒Ж 1р░╛$р▒Жр▒Вр▒Хр░жр░пHр░╛р░жpр▒Хhр▒Ж р░Жр░Чр▒Бр░╡Cр░жр▒Б.
р░З@р▒Ж 1р░╛р░ир░ж uA. р░З@р▒Ж р░Е;р░╡C. р░У @р▒Жр▒Хр░╡р▒Жр▒Х ! $р░╛р░ир▒Б @р▒Жр▒Хр░╣р░╡р░▓&; $р░╛р░ир▒Б р░ор░ир░╕р▒Б┬В р░Ер░▓&; $р░╛р░ир▒Б р░мр▒Бewр░пр▒Б р░Ер░▓&; $р░╛р░ир▒Б р░╢р▒Бр░жU zр▒Жр▒Хр░др░и, $р░╛р░ир▒Б р░╢р▒Бр░жU р░Жр░д7. р░И р░Е;Hр▒Жр▒Х *р░╛=р░╛р░╛>р░░; р░З@р▒Ж 1р░╛$р▒Жр▒Вр▒Хр░жр░п. р░Зр░жр▒Б 1р░╛р░ир░ж uA; р░Ер░жр▒Б Dр▒Жр▒Хр░╡р░▓ р░╕р░Вр░нFр░╕р▒Бр░д@р▒Ж, р░Ер░жDр▒Ж> Eр▒Жр▒ХDр░╛]р░░р▒Бр░╡Cр░жр▒Б р░Х┬ЖyLр▒Жр░п р░Йр░Ьр▒Б┬ЗFDр▒Ж. р░ор▒Жр▒В р░Вр░жр▒Б р░Йр░к р░╖0 Pр▒Жр▒Хр░│fр░д@р▒Ж, р░Х┬ЖyLр▒Жр░п р░Йр░Ьр▒Б┬ЗFDр▒Жdр░Вр░ж Kр░╛р░╡ р░др░░р░╣ р░Е](р░п uAр░пр▒Б р░╕р░Вр░нFр░╕р▒Бр░др░жNр▒Х, р░Е@р▒Жр▒Х р░др░░р░╣ р░Чр▒Бр░░р▒Б Pр░╛р░Чр▒Б lр░╖.р░░ р░ор▒Ж. р░╕р░Вр░нFр░╕р▒Бр░д@р▒Ж. р░Чр▒Бр░░р▒Б Pр░╛р░Чр▒Б lр░╖. р░Ор░░р░б р░Х┬ЖyLр▒Жр░ЧoLр▒Ж Pр▒Жр▒Вр▒ХTG@р▒Ж. р░Чр▒Бр░░р▒Б Pр░╛р░Чр▒Б lр░╖.р░░ р░ор▒Ж. р░кр░░р░╕|р░░ р░╕р░ВHр░╛р░жHр░╛@р░╛р░Ч 1р░╛р░ир░ж uA р░╕р░Вр░нFр░╕р▒Бр░д@р▒Ж. 1р░╛ р░пр▒Б р░др░и( lр░╖. Lр▒Ж 1р░╛р░ир░ж uAр░пр░ир▒Б( р░╣р░Ър▒БYр░╛р▒Ж. р░Ер░жр▒Б lр░╖.р░и р░Оhр░╛& р░Е1р░╛р░ир░Чр░│р░ир▒Б( р░╕р▒Бр░Яр▒БyPр░╛р░Хр▒Бр░д@р▒Ж. р░Тр░Вр░жр▒Б Dр▒Жр▒Вр▒Хjр▒Жр░пT& р░Хр░др░▓р░ир▒Б( Pр▒Жр▒Вр▒Х]р░╕р░▓р▒Б р░Ор░╖р▒Бy р░╕р░ор░п Eр▒Жр▒Хр░Хр▒Б? eр▒Хр░кр░╡р░ир▒Б( Eр▒Жр░│]р░жр▒Ж р░Оhр░╛& р░Хр░др░▓р▒Б $р░╛р░╢Hр░╛р░Чр▒Бр░д@р▒Ж. р░Е@р▒Жр▒Х р░др░░р░╣ р░Чр▒Бр░░р▒Б Pр░╛р░Чр▒Б lр░╖.р░░ р░кр░░р░╕|р░░ р░╕р░ВHр░╛р░жр░жT& 1р░╛р░ир░ж Eр▒Жр░│р░Хр▒Б р░ор▒ВA, lр░╖.р░и р░Е1р░╛р░иHр▒Жр░▓& $р░╛р░╢Hр░╛р░Чр▒Бр░д@р▒Ж. р░Е@р▒Жр▒Х р░Жр░д71р░╛р░и; р░мр░╣71р░╛р░и. р░Чр▒Бр░░р▒Бр░Чр░│ р░кNр░Вр░жр▒Бр░кр░ж, Hр░╛р░Х. lр░╖.р░и р░Е1р░╛р░и, р░др░кC| р░│fр░╡oDр▒Ж, р░ир░ВnDр▒Ж, р░╛р░╡$р▒Ж р░Ор░▓&р░╡р░ир▒Б( 1р░╛р░ир░ж Eр▒Жр░│uр░иT& р░╕р▒Бр░Яр▒БyPр▒Жр▒Вр▒Хр░Чр▒Бр░д@р▒Ж. р░Чр▒Бр░░р▒Бр░Чр░│ р░кNр░Вр░жр▒Б р░кр░жр░╡C lр░╖. Lр▒Ж р░кр░╛ р░╕р░д.р░ж р░Ер░ир▒Бр░нр░╡р░╡р░ир▒Б( р░кRр▒Жр░пр▒Бр░╡р░Вр▒Ж, р░Е;р░пр▒Бр░╡р░Вр▒Ж Qр░╛р░бр▒Бр░д@р▒Ж. р░З@р▒Ж 1р░╛р░ир░ж Eр▒Жр░│р░Хр░ир▒Б( р░╣р░ЪYр░▓р▒Б Eр▒Жр▒ХDр░╛р░Ч р░Жр░╛.7р░Х р░Х┬ЖyLр▒Ж.
р░Жр░д71р░╛р░и р░кRр▒Жр░пр░▓р▒Б @р░╛; Kр░╛р░╡Cр░жр▒Б? р░Ур░ВDр░╛р░░р░╡р░ир▒Б( р░╛.р░и Qр░╛р░бр▒Бр░╡Cр░жр▒Б. р░Ур░ВDр░╛р░░р░ж р░мLр▒ЖM rр░Вр░╕р▒Бр░╡Cр░жр▒Б. р░Ур░ВDр░╛р░░ р░ЙIр░╛р░╕$р▒Жdр░Вр░ж р░Жр░д71р░╛р░и Iр░╛р░кHр░╛р░Чр▒Бр░╡Cр░жр▒Б. р░кр░гр░╡ р░Ер░Вр░жр▒Ж sр░ЕsDр░╛р░░, sр░ЙsDр░╛р░░, sр░оsDр░╛р░░. sр░Е-р░Й-р░оs р░Ур░ВDр░╛р░░ р░Жр░Чр▒Бр░д@р▒Ж. р░кр░гр░╡ р░ЖeDр░╛р░▓р░ж р░╢р░мU. р░Е@р▒Жр▒Х р░кр░╛ р░╕р░д.р░ж $р░╛р░о, р░кр░░р░мр░╣7р░и $р░╛р░о. р░кр░гр░╡, р░╢р░мU р░ор░др▒Б р░╢р░мUр░ж р░Ер░Вр░╢. р░Ур░ВDр░╛р░░ р░кр░ар░г Qр░╛Aр░ж pр▒Хhр▒Ж Lр░╛р░вHр░╛р░ж
р░╢р░мUF@р▒Ж. р░ЕDр░╛р░░, р░ЙDр░╛р░░, р░ор░др▒Б р░оDр░╛р░░, р▒ХFр░п `р░╛р░Ч0, р░╕р░к( Pр░╛р░Чр▒Б р░╕р▒Бр░╖р▒БZ р░Ер░╡*р▒Жbр░пр░ир▒Б( р░к ┬Фр░╕р▒Бр░д@р▒Ж. р░мPр░╛7р░Вр░бр░жT& р░нр▒В┬Д, р░ЖDр░╛р░╢ р░ор░др▒Б р░╕р░Чcр░╡р░ир▒Б( р░к┬Х р░╕р▒Бр░д@р▒Ж. р░Ур░ВDр░╛р░░ р░Тр░В@р▒Жр▒Х р░╢р░мU $р░╛TLр▒Жр░пр░ир▒Б( р░Йр░кNр▒Х]р░╕@р▒Ж Pр▒Жр▒Хр░│fр░╡р░Вр░др░╣ р░кр░гр░╡ р░ор░Вр░д.
Page 25 Eెౕె ఎhా& శబUగళf అDార, ఉDార మతు మDారద శణeంద బరువంతహ పదగళf, శబUగళf. ఇదు దూరదశcనద మూరు బణగళf ఇదU PాLె. DెంపC, హGరు Pాగు ౕT. ఈ మూరు బణగళ శణeంద uరుెెయT& Fధ FధHాద బణగళf Pెూర Pెూము7త@ె. FశదT& ఇరువ $ామగెల& ఓంDార nటుy Eెౕెౕను అల&. ఓంDార, పకటHాద సగుణ బహ7న
ప సుత@ె. ఓంDార భగవంతన ఉన(తHాద $ామ. ఇదను( స@ా $ెనZGDెూళ\లు sఓం నమః lHాయఃs. sఓం నౕ
‘‘O Sadgurudeva! I extol Lord Devadi Deva Gurudeva, who takes the form of Kedara on the banks of the Mandakini – the slow moving river that is our spiritual evolution on the Himalayan ranges, and is worshiped by his devotees forever and forever. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
భగవెౕ Hాసు@ెHాయఃs ఎందు పఠణ QాడుెౕHె. ఆ పా సత.వC ాDార; అపకత; అజన7; అమృతు.. ఇ@ె పా సత.. ఇ@ె సగుణ బహ7$ా] FశHా] పకటHా]రువCదు. ఓంDార సగుణ బహ7నను( ప సుత@ె. $ామ రూపవను( Pెూంeద సగుణ బహ7నను( ఓంDారద శబUవC ప సుత@ె. ఓంDారద శబU గుcణ ాDార బహ7నను( ప సుత@ె. ఓంDార శబU ౕFయ జగృ0, సప(, సుషుZ అవ*ెయను(, మతు ఓంDారద శబU తు;Kా అవ*ెbయను( ప సుత@ె. ఈ తు;Kా అవ*ెb ఆ మూరు అవ*ెb]ంత ]hాద అవ*ెb. ఇ@ె సQా Gb. ఓంDార ా.న QాడువCద;ంద; ఓంDార rంత$ె QాడువCద;ంద; ఓంDార పఠణ QాడువCద;ంద ౕFయు బంధనeంద ముక$ా], అ1ానeంద Pెూర బందు పా సత.వను( అ;యుా$ె. పణవ ఉIాస$ె ఒందు ఉన(తHాద *ాధ$ె ఎందు ఉప ష0 అT& Pెౕo@ె.
The Way Home
‘‘O Sadgurudeva! I bow to Paramahamsa Gurudeva, the immensely compassionate Lord who dwells in the large and beautiful temple – our heart and is worshiped with joy. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
We all want to go back to our childhood, not the events and instance but the feeling that we had within. The feeling of innocence, feeling of bliss, feeling of secure. We’ve lost our happiness, and it seems like we lost it in our childhood, so we constantly go back memory lane, only to come back and face reality again and be disappointed. Can we be kids again? Can we be innocent, can we be free from all this knowledge that we have about ourselves and the world? It’s not physically possible, but can we psychologically experience that peace and bliss that we had as kids and still do good in the world outside as adults. What we really seek is not to go back but to experience it now, to experience innocence now, this means to experience God. We all want to go back to God. Lifetimes have passed because of separation with him, or at least the feeling of separation from him, and it certainly not in a crowded market place or kumbh mela or the Himalayas or temples or half way across the world! We lost God within ourselves, yet we have searched all over the world for him and found only footprints. If you pursue this search one day it will lead you to an enlightened master who will reveal that the footprints lead back into you. Lord Sri Krishna says in the Bhagavad Gita that there are two paths for realization. In the first path he says that your feeling of separation from God is an illusion, look into it and you will see that you are one with God already. And a highly qualified student understands this and gets liberated. This same teaching was given by Krishna to Arjuna in the second chapter where Krishna explains that there is none other than the supreme reality, there is only the self that exists, there is a no individual. But, Arjuna could not grasp this, his mind was too gross at the moment, overcome with grief and confusion. When this teaching did not work Krishna introduced the most basic one, Karma yoga. The purpose of all yoga is to attain Samadhi, Samadhi is the natural state, the state of ones with the supreme reality, so Krishna explains the steps to attain samadhi, first through karma. There is nothing you can do or that you have to do to be your true self, but there is so much you can do to and that you have to do to remove the illusion that you are something apart from the pure self. And all the actions that you do to purify yourself to be free from this ignorance is called karma yoga. To know yourself as a witness and as the pure self after being instructed by the master is called jnana yoga Jnana is what the Guru empowers you with! He gives you the courage to drop everything! Drop the sense of right and wrong, the sense of holy and unholy, drop the attitude of do’s and don'ts and be a perfect being. To be clear at any given time, hence be peaceful, is jnana. The way home, the way out of suffering is on this boat of jnana which is the teaching of the guru. Constantly recollect the teachings and spread the message, this is the way - Shri Gurupada
Transformation Story AN ATMAJYOTHI Date: 4-July-13 Current age: 53years Gender: Female “A song for Sadguru” ‘‘O Sadgurudeva! The current of divine bliss brims from the river of Gurudeva’s holy stories, flows into the mind of the devotee through the canals of his intellect and subdues the dust of sins and cools the heat of earthly misery born of wanderings in transmigratory existence. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet''.
Before meeting Sadguru Prabhuji in September 2010 This is how she was caught in the vicious cycle of expectation, desire, disappointment, anger and grief. This is the story of a middle aged house wife whose prime focus of life was relationships. She says, “My life, until I meet Sadguru Prabhuji was only about family and relatives. I was leading my life according to the wishes and expectations of those around me.” Soon after marriage, she was diagnosed with some heart problems and had to undergo a surgery for the same. Due to ill health, she was very sensitive to what others said. Even casual comment made about her would hurt her deeply and she would easily feel humiliated and angry. This anger was mostly suppressed and occasionally expressed through violent outbursts of words and tears. A few years ago she happened to read Mata Amritanandamayi’s book. In that book it said that if there is anything in your heart that is bothering you then you should not go around telling people about it you should just tell God, weep in front of him, and take it out with him. This made a lasting impression on her mind; she thought about it, found it to be true and began to implement it. She says, “After reading that book I completely stopped sharing my feeling with others, I used to sit in front of Devi in my pooja room and tell her all my problems in detail. I would plead to Devi to either solve the problem or give me the strength to face them. Speaking to Devi was my only outlet. Every day from around 9:30 am to about 1 Pm I used to sit in the pooja room with Devi. I did not do much worship but would speak my heart out to her. I would chant lots of stotras, I did not expect anything in return for chanting them, I just read and chanted so that I could spend time with Devi. I also loved singing Bhajans. I used to attend a Satsang, every Thursday, near my house and to a temple on every Saturday evening to sing Bhajans. I went on many pilgrimages too and bought many idols”. Apart from chanting Stotras and singing Bhajans at Satsangs she liked to socialize and go shopping with friends. She was obsessed with interior designing and saris. She would buy anything and everything that looked good. She says, “I used to speak a lot, I was much attached to my friends and relatives, I used to be very affectionate to them and expected the same from them. I used to call them often and if they would not call me back, I would feel neglected, would worry”. She had been very worried for the last few years regarding her children and their future. In
those years none of her previous friends were speaking with her due to various reasons. She says, “All these worries regarding children and all the hurt due to my friends neglecting me were too much to handle. It started affecting my health; I developed severe thyroid and some immune system related skin disorder. I feel it was the suppressed feeling, anger, grief and worry that had cause my health problems. Though I was expressing my feelings to Devi, due to lack of proper understanding, I was unable to truly forgive the people who had hurt me and let go of the pain. I was suffering day in and day out”.
‘’O Sadgurudeva! To attain moksha, one should worship Pujaneya PrabhuJi who wears Jnana Ganga on his head, has destroyed cupid, has the serpent (Kundalini) as the Awareness of fire (Shaktipath), and is the essence of the three worlds – Manas; Manonasha; Manolaya. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Meeting Sadguru Prabhuji in September 2010 In one of her Bhajan groups, she happened to meet a disciple of Sadguru Prabhuji who happened to tell her about him and also about the true transformation in his disciples. She learnt that it is a rare blessing to be able to meet a Sadguru and even more rare to be accepted as his or her disciple. She says, “At that time, I did not know who a Sadguru is or what the word Sadguru meant but I don’t know why that from the time I heard about Sadguru Prabhuji I wanted to meet him. I thought at that time that I have committed many mistakes in my life, lied on many occasions too, I feared I may not be accepted as his disciple but I wanted to bow down at his feet at least once and seek his blessings.” Two months after learning about Sadguru Prabhuji, she was blessed with an opportunity to meet him in person in the same temple where she used to sing Bhajans regularly. About her thoughts and feelings when she met Sadguru Prabhuji she says, “On that evening, Sadguru Prabhuji had come straight from office, when he came on the dais to give a spiritual discourse I was somewhat surprised on seeing him. He was dressed in formals, did not sport a long beard, and had a blackberry phone in one hand and a laptop in the other. He looked quite different from my imagination of a Guruji.” After the discourse, with much apprehension, she went up to him and spoke to him. She says, “I didn’t know what to say to him, what to ask him, but I just wanted to talk to him somehow. I asked him to teach me mediation. He said that he will and smiled at me looking into my eyes. I do not know what stirred up inside me at that moment. All my suppressed grief just erupted and I began to weep uncontrollably standing in front of him like a child.” A month after that she went to Sadguru Prabhuji’s house and there has been no looking back ever since. On that day she was taught Jatismara meditation which helped her to discard a lot of long standing grief. She says, “During the Jatismara meditation it was a s though the deeper areas of my heart were being accessed and suppressed feelings were brought out. I felt intense sadness and started weeping aloud. Half way through the meditation I wanted to stop, I wanted to give up by Sadguru Prabhuji encouraged me to continue. He said it was a cleaning process that all the accumulated garbage was being thrown out, it sure was, for after the meditation I felt very light and fresh, I had never experienced anything like that, earlier. Later Sadguru Prabhuji asked me what I wanted from life. I said I do not want anything. He asked what then is the purpose of my life, I was quiet, I did not know what the purpose of my life was, had never really thought about it. He said that the purpose of everyone’s life is to realize God
and that I would realize God. He said that to realize God my heart must be cleansed. I said I would do everything that he would ask me to. For the first time he then put his hand on my head and said don’t worry I am with you, everything will be fine. At that moment I was transformed, my life had never been the same, I have never been the same, and the way I feel and think has never been the same. He was master and I was his disciple and that is all that mattered”.
‘’O Sadgurudeva! To devotees who exclusively meditate on Gurudeva, who worship Gurudeva elaborately, and who incessantly apply themselves to meditation, Gurudeva blesses them with Bhukti and Mukthi. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
She was always vulnerable to being hurt and felt humiliated very easily as she suffered from lack of confidence and carried a big baggage of painful memories and suppressed emotions. All of those were gone now, she felt confident as she knew that Sadguru Prabhuji was always with her and she was sheltered under his grace. She vividly remembers a dream, she says, “I dreamt that I was about to fall off a cliff and Sadguru Prabhuji held my hand, pulled me up and protected me. Though it was just a dream it had a great impact on me. I felt that no matter what happens, Sadguru Prabhuji is with me and that he is everywhere. I felt he will certainly save me from suffering and bondage.” Sometime in 2012, her immune system related skin condition was aggravated and the pain was intolerable. Though it was office hours, unable to tolerate the pain, with much apprehension she called Sadguru Prabhuji to seek healing and was surprised to know that he was already on his way to her house. She says, “Maybe it was some kind of cleansing that I had severe boils all over by body which was discharging and painful. I called Sadguru Prabhuji and before I could say anything to him he said that he was on his way to my house. The moment he said that I felt much relieved. He came home and healed me, I went into deep sleep and by the time I woke up the pain had subsided. I was more than 80% better in just 24hrs. Sadguru Prabhuji used to call me every day and enquire about my health until I recovered completely. This is the kind of personal care our Sadguru Prabhuji takes of every single disciple of his. Every Atmajyothi I have spoken to has told me about one or the other incidence where Sadguru Prabhuji has cared like a loving father.” After each time she met Sadguru Prabhuji and after sincerely practicing each spiritual practice prescribed by him, her mind became more and more peaceful, her health improved and so did her relationships. She says, “I did all the practices taught by Sadguru Prabhuji. 6:30am to 8:30am was my practice time each day. Pranava Dhyana, Turiya Dhyana, Kayanusandhana, Jatismara, Soham Kundalini Kriya and Trataki were particularly helpful. Gradually, my feelings of anger, desire, helplessness and others began to drop. I began to feel more at peace with myself and with others. Changes in me brought changes in people around me. They too began to calm down and let go.” She gradually began to involve herself in the service activities undertaken by the Atmajyothi Satsang and also began to interact with all other Atmajyothis. She says, “Involving in service activities makes one humble and thankful. I used to visit an old age home and seeing those people there made my heart melt with gratitude. I stopped sulking about my life and began to think about how I can be of some service to the people in need. Interacting with the Atmajyothis on a regular basis kept me from falling back. The transformation in the others used to inspire
me, motivate me and guide me. Seva and Satsanga have played a very important role in my journey.” Devotion is certainly most purifying. She had been singing Bhajans since childhood and this now became her main spiritual practice. She says, “I always loved to sing Bhajans. After meeting Sadguru Prabhuji, he became the reference in flesh and blood. Every time I sang a Bhajan in praise of the Lord, my mind automatically went to Sadguru Prabhuji as every Bhajan describes him, every Bhajan was about him. My Bhajans came alive, I began to feel like I had never felt before, my heart was opening, I was melting, I was connected to the divine, blissfully united.” ’O Sadgurudeva! Gurudeva is Bhukti and Mukthi but he does not carry prosperity himself, He only presents and grants opportunities which can help the right devotee to seek Bhukti and Mukthi. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet”.
June 2013, over two years after meeting Sadguru Prabhuji The root of all suffering has been uprooted. The divine alone remains in her, in everything and everywhere. Her thyroid and skin problems are cured and she is enjoying freedom from all diseases of body and mind. She says, “Bliss is the only experience. I have no complaints anymore, everything is perfect, and everything is the Lord’s wish. All that used to be so important in the past have become irrelevant now. There is no more craving for anything or anyone, I am complete in myself in union with the Lord and at service of the Lord. Atmano Mokshartha Jagat Hitayacha.”
Mirror Mirror Master gifted a mirror shows without censor made me look plain without glamour torn the beautiful veil as a sharp razor
Fret not you got bounty God's unconditional love and affinity be free and secure without formality cause you are HIM not a separate entity
Mirror became a tormentor sulked for being mediocre till he made me understand my error that am no lesser nor inferior
This words gave the needed clarity mirror was a means to bring maturity Master ,mirror and myself are in unity With joy embraced that identity
Master taught to see the real beauty peaceful heart connected to divinity happiness in simplicity love for universe sans duality
‘’O Sadgurudeva! There are two ways to look at Gurudeva. One is as though nothing is a Gurudeva (beyond name and form); the other is as though everything is Gurudeva (the name and form). O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Triputi Seer and Seen along with the process of seeing is known as 'Triputi'. For an enlightened being, these three are not there. I understood the above sentence like the following, 'seer' in the above sentence refers to ego. The feeling of I am separate from Universe. 'seen' are the objects in the world. 'process of seeing' referred above is from the perspective of ego. The individual (body consciousness) sees the world as separate from himself. For an enlightened being, ego is not there. So, there is no 'seer'. the earlier seer (body + mind + intellect) joins the set of objects (world) as seen. The earlier process of seeing (through eyes + mind, with feeling of separateness) is not there.
Brahma Satya, Jagat Mithya In my meditation, initially there is awareness of world, then awareness of self. Sometimes, mind goes into its own world like dream. At that time, the gross body + world / jagat is absent for me. When I become aware of myself in this dream like state, I come back to waking awareness. But I still remember what I saw in that dream state. What is common is my experiencing that the gross body+ gross world is present in waking state, and my experiencing that the dream body + dream world is present in dream like state. This understanding is what I am applying to the statement 'Brahma satyam jagan mithya'. What is there at one place, and one time, and absent in another place, time is called Mithya (transient). The gross world (jagat) is present in only waking state. Dream jagat is present only in dream state. The gross world is absent to the individual in deep sleep state. Hence Jagat is transient and Mithya and like a dream. What is present at all times and places is called Satyam (Truth). The 'I' is present in all the three states, places, and at all times witnessing all three states. So, the 'I' or Self which is the witness of the three states, and witness at all times and all places is the True thing, and is Brahman. Jivo brahmaiva , na aparaha : The individual Jiva experiences the 'I-ness' at all times and places and states. This 'I-ness' in Jiva is the Brahman. - Atmajyothi Prasad
Prabhujiâ€™s articles in Bodhi Vruksha
Sanatana Dharma Uttarkhand Disaster
‘’O Sadgurudeva! When Guru and Shishya are welded with Divine energy, Iccha Shakti drops; Disciple is in every breath of Guru, in every moment of Guru, constantly in Guru Tatwa. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Parama Sadgurugalige Namanagalu Salutations to Pujaneya Sadguru Prabhuji ‘O Sadgurudeva! Gurudeva makes us hear with our ears what is Auspicious; Gurudeva makes us see with our eyes what is Auspicious; Gurudeva makes us live with contentment with strong body and limbs. May we Atmajyothis praise Gurudeva and sing His glories during our lifespan allotted to us and at the end Merge in his Lotus Feet. O Gurudeva! O Pujaneya! Please bless us to merge in Your Lotus Feet’’. Papa and Punya: Generalizing about what happened in Uttarakhand recently, most of the people say, it is because the Mother Earth could not bear the sinful acts committed by the human beings, she got frustrated and wanted to clean up. She pleaded with the Universal Consciousness and the Chetana Shakti of the Universal Consciousness – Ganga cleaned up a portion of Mother Earth. She could have cleaned up the whole Universe by taking it back to her womb, but this incident is to bring awareness in human beings about the sins they are committing or the way nature responds. When we go deeper and contemplate on this tragic incident, the inner Consciousness answers our question, the cause and the effect of this disaster. The answer comes out in the form of Pancha Maha Yagna which is our Nitya Dharma. Are we performing this Pancha Maha Yagna in our day to day life? What is this Pancha Maha Yagna? What has this to do with this disaster? Pancha Maha Yagnas are Deva Yagna; Rishi Yagna; Pitru Yagna; Manushya Yagna; Bhuta Yagna. •
Deva Yagna – Respecting divine forces of nature. It is service for conservation of environment, worship of Ishtadaivata. In modernization we damage nature which is the main cause of natural calamities. Rishi Yagna – Bringing awareness of our higher responsibility by reading scriptures like Upanishads, Bhagavadgita. Service through learning and teaching the message of Rishis and surrender to Sadguru. Guru Seva – Learning and teaching scriptures related to Atmajnana. Guru Pooja – Bhajans, prayers in honor of Sadguru. Communicating the scriptures through whichever way that is possible way with Sadguru. Pitru Yagna - Service to elders/senior citizens. Have love and compassion towards elders and senior citizens. NaraNarayana Seva - Manushya Yagna - Service to guests, human beings, service to orphans and physically handicapped. Pranic Healing – Service through teaching/healing using Pranic Healing Techniques. Doing motivational workshops for children.
When these are missing in one’s life, when people do not perform these yagnas, there is pain and suffering in their lives. This is the real understanding of Papa and Punya. Let us see what our Sanatana Dharma says about this.
‘’O Sadgurudeva! When the Disciple is aware that the Iccha of being with Guru 24 x 7 was the obstacle between Guru and Shishya, Iccha is dropped, Shishya merges with Gurudeva 24 x 7 in Guru Shishya Tatwa. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Papa and Punya: What every human being needs and is seeking for in life is Happiness and Peace. If these two are not there what is the use of having all the materialistic wealth! We can come through many of the people in our life who say, ‘we don’t lack anything, still we don’t have peace of mind’. Why is this so? To know about this first we should know that whatever we are, at this given point of time, the good or bad that we are experiencing in this world are the results of good and bad actions committed by us in our previous births. The results of good actions performed in previous birth lead to happiness and the results of bad actions give sorrow in this life. As Gurudeva says, these are the Karmic impressions and this cycle goes on and on forever. Every incarnation creates more Karmic impressions. The individual soul gets trapped into a never ending cycle of bondage due to Karma. There are three types of Karmas. Prarabdha karma – started giving results. Nothing can be done about this. Sanchita Karma – which is yet to manifest and the spiritual practices can prevent this. Agami or Kriyamana Karma – ready to fructify but can be changed by selfless service. Our Sanatana Dharma says, this Papa and Punya performed are the cause and the effect is the joy and sorrow. This is the neoclassicism of Sanatana Dharma and there is no change in that. Papa and Punya are of three types and the fruit of actions experienced are also of three types. The good and bad actions (punya and papa) performed through body is called ‘Kaya’; the good and bad actions performed through words or speech is called ‘Vacha’; the good and bad actions performed through mind is called ‘Manasa’. The fruits of these actions have to be experienced in the same way. If bad actions are performed through mind, like negative thinking, wishing bad for others etc, the result will be disquietude of mind. If bad actions are performed through speech, the fruits of these actions have to be experienced through speech only. In the same way if bad actions are performed through body, the fruits of these actions have to be experienced through body only. This is justified in Sanatana Dharma. This may be one of the reasons for Uttarkhand disaster. Let us see what the Shastras say about sinful mind – thinking of grabbing the wealth of others; thinking of harming others; wishing bad for others; thinking against Sanatana Dharma is sinful mind. Whether one does all these actions or not, but because these thoughts had come to the mind, it will become a sinful mind. Hence, they must experience the fruits of actions of these sinful thinking. What about sinful speech – to speak in such a way that it will hurt others; what we can say mildly should not be said harshly. For example, if we want some person to give us way, we can say it in two ways. ‘Hello, move!’ (harsh). We can say mildly, ‘can you please move’. Both mean the same, but the way of speech is different. Speaking harshly like ‘get out’ hurts him or her. When you say ‘can you please move’, it will be pleasant and they will give way. Speaking harshly is also sinful speech. One should not do it. Saying lies is also sinful speech, which one should not do.
What about body? Sanatana Dharma says ‘Ahimsa Paramo Dharmaha’. Harming others, stealing others wealth is the greatest sin which Ravana did, Sita Apaharana – Sita does not mean only wife of Rama, Sita represents every woman in the Universe. Human beings should look at other women as their Mother. Sanatana Dharma says to be pure in speech, mind and body and to have control on sense organs (Indriya Nigraha). Even backbiting is also sin. So, this is Dharma and to go against this is Adharma.
’’O Sadgurudeva! Just as the baby is not aware of drinking milk in sleep, we are not aware of our true nature, baby is unaware because of innocence and we are unaware because of ignorance. With the grace of Sadgurudeva Pure awareness, which is your true Nature, shines out. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
When sin is committed through mind – the mind gets disquietude. When sin is committed through speech – dumbness; not able to speak properly; stammering. When sin is committed through body – the disease will appear in different forms for different sins committed through body. As Gurudeva says in olden days there was a single Doctor for all diseases, but now there are different Doctors for different diseases in different part of the body. All these diseases are the fruits of sinful actions committed in previous births. One single Doctor or one single remedy is not enough to come out it. What is it that we have to be aware of from this? What happened in previous birth cannot be changed, at least from this moment we should get transformed with the grace of Sadgurudeva. This is said in Sanatana Dharma. The act of stealing or grabbing the wealth of others is sin, whereas the act of offering to the needy is sacred (Punya). Thinking of torturing others is sin, thinking of helping others is sacred. Just as having the feeling of going against Dharma is sin, feeling of being with Dharma is sacred. The result of these sacred thoughts gives peace to mind. Speaking harshly is sin, speaking mildly is sacred. Speaking lies is sin, speaking truth is sacred. Backbiting is sin, speaking according to the situation is sacred. The result of these sacred things gives pleasant speech which can never hurt anyone. Non-control over the sense organs is sin; control on sense organs is sacred (Indriya Nigraha). To go against Dharma is Adharma, to be for Dharma is Dharma. The result of all these sacred thoughts and acts give us a disease free body. The Sanatana Dharma says if we are pure in body, speech, mind – Kaya, Vacha, Manasa we are sure to move in the way which brings Shreyas to us. We can see all over the world that these sins are committed in one part of the world or other. When the Universal Consciousness wants to clean up the Mother Earth and bring peace in her, the Chetana Shakti of the Universal Consciousness – River Ganga flooded, washing away all the impurities on the Mother Earth. Uttarkhand disaster is just a part of cleaning up process. Such incidents bring awareness in human beings as to how nature strikes back when it rages up. This is nothing compared to the tsunamis that we see in many parts of the world. Still, if the human beings are not aware of all their sinful actions, which are going beyond the limit of nature control, then the Deluge happens and that is ‘The End’. What does ‘The End’ mean? The end means, it can be the beginning of a new Era or end of an existing Era. When speaking about our inner world the ‘End’ can be the end of our ignorance and the beginning of the Jnana. To know about this ‘End’ in our inner world we should understand the spiritual meaning of the Uttarkhand disaster.
In Uttarkhand there is Gangotri, Yamunotri, Badarinath and Kedaranath. Gangotri is the Ugama Sthana, Yamunotri is the flow and joins Gangotri. There is one more river which is not visible but merges with Gangotri and Yamunotri. That river is Saraswati – which is known as Guptagamini – the hidden one. She is the Jnana that flows internally. Next comes Badarinath and Kedaranath.
‘’O Sadgurudeva! Limitations of knowledge is the cause of bondage, bondage is due to the attachment. Gurudeva is the Knowledge of Self Para Vidya which liberates us from Bondage. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Let us see how Pancha Maha Yagnas are hidden in this. When one starts performing Deva Yagna, the birth of Jnana takes place and that is Gangotri; When he/she pursues his/her journey by performing Pitru Yagna, the flow of knowledge spreads through his/her mind and that is Yamunotri; still further he/she moves by performing Rishi Yagna and the inner journey starts where the flow of Ganga and Yamuna merges with Para Jnana which is not visible, that Para Jnana is Saraswathi – The knowledge of Wisdom. This union of the three is called Sangama where the Jnana Jyothi shines out. That Jnana Jyothi which shines out from inner world is Atmajnana. This Atmajyothi moves further by performing Naranarayana seva. This Jnana moves further where the spiritual evolution takes place which is called as Badarinath. This purifies the body, mind and intellect and makes them move further by performing Bhuta Yagna which is compassion towards animals. This makes them merge with Pashupatinath. This evolved knowledge merges with the Universal Consciousness, that is Kedaranath, where all creations go back to the source and rest in Peace forever. This resting in peace forever with Narayana is Badarinarayana. Gangotri , Yamunotri, Badarinath and Kedaranath are the Chardhams (four sacred places). Ganga ugama is Gangotri; Yamuna ugama is Yamunotri; Badari is for Narayana and Kedar is for Shiva. Ganga and Yamuna represent the energy channels in spinal cord of human beings. This is called Ida and Pingala and the central channel called Sushumna is Saraswathi which is not visible and is called as Guptagamini. Gangotri and Yamunotri represent the energy systems in the human body according to the individual level. The mind is of double nature, outgoing nature and inward moving nature. They represent Ida and Pingala Nadi. Sushumna is the central Nadi which takes you to the higher Consciousness. Higher Consciousness is what we call as the Abode of Narayana, which is actually Badari. The mind which loses all its outgoing nature because of detachment (Vairagya) is Kedara. Mind that is detached is Kedaranath and that has to be moved inwards towards Narayana is Badari. Narayana means Naranam Aayanaha – Narayana. Nara means human being who has identified with body and mind. His suffering is due to his identification with body and mind. Aayanam means resting place. Resting place for such a soul – detached soul is called Narayana and that is nothing but your Consciousness; Atma; Sakshi; that is Badarinarayana. Kedara is Vairagya; Narayana is Mukthi dhama; Gangotri and Yamunotri are outgoing and inward flowing minds. It is said ‘Gurucharano mein Charodhaam’. These four sacred places are at the feet of the Master. How is it possible? What we visit the Chardham in Uttarkand are the physical places we go year after year with never ending process. The whole purpose to go there is to drop Ajnana that is ignorance. Going to Yatra – pilgrimage is the Sadhana done for purification. Ultimately the feet of the Master which can never said to be physical is Viveka and Vairagya. Viveka and Vairagya are the Padukas of Sadguru. Without Viveka and Vairagya if you keep on going to Yatra, you may feel peaceful for a short while, but again your mind is disturbed. The reason for this is be-
‘’O Sadgurudeva! Without analyzing, the truth cannot be found. When we just go through the words as it is without understanding the inner meaning of the words, it becomes limited knowledge. The Grace of Gurudeva is the only way to analyse and understand the Pure Knowledge (para vidya). O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
cause Viveka and Vairagya are missing. Viveka and Vairagya are the Paduka of the Sadguru and the Feet (Pada) of the Sadguru is prema and Jnana, which is love and Wisdom. The wisdom is complete detachment. Nothing to do with the world, I am free, I am Atma is Muktha. Prema is, everything in the world has come from me. This is the feet of the Master. The wisdom is the Jnana Ganga which purifies, which is flowing from Shiva’s head. The river Ganga purifies physically, but it is the Jnana Ganga which purifies one from internally. There was meaning in early days for Ganga Snana (bath). What happened was, in these Yatra Sthalas there were many Sadhus and Mahatmas staying there. In earlier days there was no bus, train and aeroplanes for transportation. It used to take six months, eight months for journey. In between journey, you see many people, you interact with many people and go to Ganga teertha and take rest there where you come across many Mahatmas who will give you Jnana Ganga and then you get into Ganga Nadi. Now Jnana Ganga is missing and Ganga Snana has become a dip and come back. So, the Paduka of Gurudeva gives Viveka and Vairagya (Gangotri); the Lotus feet of Gurudeva gives Prema and Jnana (Yamunotri); the words of Gurudeva makes us move inward which is Spiritual evolution (Badari); the inner journey gives us the knowledge of wisdom, the Knowledge imparted by Gurudeva which is not visible is Atmajnana (Saraswathi); this is the complete detachment from the Universe and merge in the Universal Consciousness which is nothing but the Manolaya in the Lotus feet of Gurudeva (Kedara). This Manolaya is the end; the deluge of the mind in the Lotus feet of Gurudeva. This is the state of mind and way of living all the time, that you are not the Doer. The Doer is Gurudeva and Gurudeva alone!!! Shirasa Namisuva, Gurudeva Pada sevaki
Mundaka Upanishad: Chapter 10
‘’O Sadgurudeva! The urge to know our true nature, makes us put effort to realize it, the effort must be kaya in action, Vacha in speech, Manasa in thinking. When this becomes one's Aim, The absolute - Gurudeva emerges from within. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Fire worship The fire worship is being done by three kinds of people, • Brahmachari - Students (bachelors) • Grihastha - Householders (married) • Vanaprastha - Retired (forest dwellers) • Sanyasis (don’t do fire worship) In the ancient times, there was no vigraha pooja, but in the present days we do vigraha pooja, with vigraha pooja the pooja of Lord is done. Earlier the worship of lord was through ‘fire’. Why worship God through fire? Because, out of five elements Akasha(ether or space), vayu(air), agni(fire), jala(water) and prithvi(earth) the fire is in the middle part. Out of these the ‘in between element’ is called ‘fire’. Out of these, two are invisible akasha and vayu. They are sookshma(Subtle). Agni you can see. Remaining are jala and prithvi. Only Agni connects both sthoola and sookshma. The fire alone is the grosser but it is still subtler compared to earth and water. Air and the space are subtle, whereas the fire is gross, water is grosser and earth is the grossest, sthoola. (So, Agni as a natural element is a better symbolic form of God to worship in the form of Yagans). What is the specialty of Fire? Whatever you offer to the fire, fire converts sthoola (gross) into the subtle (sookshma). For example when you put ghee into the fire, the ghee is burnt and it gets converted into the subtle, sthoola (gross) into subtle. Fire burns all impurities. And fire can never be impure. Water can be impure, the earth can be impure, but there is no way fire can be impure. Fire burns all impurities, even if you put the waste material into the fire, the fire will burn, the fire cannot be impure. The fire connects gross to the subtle, the fire always is pure and fire never becomes impure. Even if you put impurities into the fire, the fire will convert it and burn it and make it subtle (sookshma). Fire accepts your offerings. Now what is a better way of approaching Lord, other than fire? Why is that so? You do naivedya (offering) to Lord; will Lord come and take that? We think that Lord has taken that and then take it as prasada. But if you offer the same thing to the fire, the fire takes it. The fire converts the naivedya which you have given, and converts it into subtle. So whatever you are offering to Lord through fire, it gets converted into subtle and disappears. Where as in current days pooja paddathi, you have to think that Lord has accepted it and take it as naivedya. Fire as light represents God , the light of Awareness. The fire is nothing but light. So Lord is in the form of light, is not physical light. Lord is light of lights; he is the light of awareness, Atmajyothi. Lord is the Atmajyothi, the light of lights. To make you remember that Lord is light of lights, Lord is worshipped in the form of Agni.
‘’O Sadgurudeva! While contemplating on Gurudeva, pure energy flows through him/her and all these falsehood collapse and will be in present moment; this state of mind is full of Peace. Para Shanti merges with The Absolute – Sadgurudeva. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Fire always moves upwards Another speciality of fire is that fire never goes down and fire always goes upwards. Whenever you light fire, the fire goes upwards, fire never goes downwards, water moves downwards, earth doesn’t move anywhere, the wind goes somewhere, and the fire alone goes upwards. Fire represents fire of Chetana (Consciousness ). The fire in Vedic symbolism represents the fire of Consciousness , Agni of chetana. It is Consciousness ; the fire is nothing but Consciousness . The fire represents the fire of Consciousness , light of chetana, Agni of chetana, for that symbolically you offer that, and that get consumed and burnt and that goes to Lord, and that is the understanding. Yajna as a means to teach Spirituality Yajna was the way of teaching Spirituality. In earlier days they didn’t have power point presentations, they didn’t have cinema, and they didn’t have TV. So when you want to teach Spiritual ity you to teach through Yajna process, the process of Yajna. But over a period of time what was taught becomes a ritual. The wisdom is gone; the teaching method becomes the ritual. The purpose is forgotten. Story of Swamiji and Cat There was a Swamiji and whenever he did pooja, a Cat was coming and troubling him. So he told his students (Shishya) to tie that cat to a pillar during pooja time. The Swamiji died, passed away. So the Shishya has taken the Swamiji place. He calls his Shishya, and says, ‘please tie a Cat to the pillar’. So what happens? Why it was done is forgotten. Now what remains is the ritual. Lighting a Lamp in the house Why are you lighting a lamp in the house? That light is light of your light. Agni is direct form of Lord and also Agni is light. Lord is the light of the light, awareness. Light go upwards; like that I have to go upwards to higher Consciousness . Light burns impurities. So, all these things are forgotten. What remains is the ritual. Purpose is forgotten, what remains is process, ritual. ‘Agni Karya’ (Fire Sacrifice) Brahmachari, grahastha, vanaprastha were doing pooja through ‘Agni Karya’ (Fire Sacrifice).because Agni(Fire) is the prathika(representative) of bhagawan. This was done even in Iran, what they call as Zoroastrians. They are worshippers of fire. It was done many places in the world. The worship of fire was a process, but anything you do without understanding becomes a ritual. For doing achara (action)you require vichara (thinking). Whatever you do there should be vichara, right thinking and right understanding. Achara without vichara is anachara. Doing anything without vichara leads to disaster says the Upanishad Adhyaya. What all things you do, if you hear that actually, people have to cry for what I am doing, it is so bad as per the second Adhyaya of Upanishad. Achara without vichara is anachara, cause for disaster. Who are Rishis?
Sanyasis are not Rishis. All Rishis are Grihasthas. They had children, grand-children etc. We have confusion about Rishis and Sanyasis, Rishi means, after getting married and undergoing Samsara, by leading life like me and you, and who had seen God. There is difference between Rishi and Sanyasis. So what is our understanding of a Rishi, we think that they are somewhere in the forests. At that time there were only forests, there were no cities. So we think Rishi means what, they have to live in the forest, that time only forests were there. Now forests are not there, Rishis can be in the house, Rishis can be in the cities. Don’t think that Rishis were there only in the earlier days. That is the wrong understanding. Rishis are there even now, living now, living everywhere. What is our thinking of a Rishi? He should have one and half feet beard, that is TV Rishi. And we have a wrong understanding about Yajna; ‘’O Sadgurudeva! In deep sleep, pure consciousness is there but we are not aware of it. Parama Pujaneya is aware at every moment, enjoys Bliss every moment and enjoys Turiya state (Para Shanti or Paramananda) 24x7. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Soundarya Lahari - Verse 3 The dust under your feet, Oh Goddess great, Is like the city of the rising sun, That removes all darkness , unfortunate, From the mind of the poor ignorant one, Is like the honey that flows , From the flower bunch of vital action, To the slow witted one, Is like the heap of wish giving gems, To the poorest of men, And is like the teeth of Lord Vishnu In the form of Varaha, Who brought to surface, The mother earth, To those drowned in this sea of birth.
Sakshibhavada Adhbutagalu *р░╛~р▒Х р░╛р░╡р░ж р░Ер░жр▒Б}р░др░Чр░│f ├Р р░кр░Ь р▒Хр░п р░кр░нр▒В. р░╢u р░Ър░Хр░Чр░│f р░╕р▒Г┬Шy, Gb, р░▓р░п, р░мр░Вр░зр░и р░ор░др▒Б р░ор▒Бu, р░Зр░жр▒Б lр░╡р░и р░кр░Вр░Ър░др░др░Чр░│f. lр░╡р░и р░И р░Рр░жр▒Б Dр░╛р░пcр░Чр░│р░ир▒Б( lр░╡р░и zр▒Жр▒Хр░др░иHр░╛р░ж р░╢uр░пр▒Б
р░╡cVр░╕р▒Бр░╛┬Мр▒Ж. lр░╡р░и р░Еhр▒Мuр░Х р░░р▒Вр░кHр░╛р░ж р░╢р▒Бр░жw р░Е;р░╡р░ир▒Б( sр░кр░░pр▒Хр░╢р░░s р░Ор░Вр░жр▒Б р░ор░др▒Б р░Ер░╡р░и zр▒Жр▒Хр░др░ир░╡р░ир▒Б( sр░╕|р░Вр░жs (р░Хр░Вр░кр░и)р░Ор░Вр░жр▒Б
тАЩO Sadgurudeva! At any time, Gurudeva recognizes only one state, so he is Veera. Reality is that which persists through all time, it is Pure Consciousness, The Atman тАУ Gurudeva. O Gurudeva! O Pujnaneya! Pleas bless me to merge in Your Lotus FeetтАЩтАЩ.
Pр▒Жр▒Хр░│hр░╛]@р▒Ж. р░╕р▒Г┬Шyр░п Qр░╛cр░гDр░╛>] sр░╕|р░Вр░жs р░╢uр░пр▒Б р░╢р▒Бр░жw р░Е;Fр░иT& р░Ър░▓$р▒ЖKр░╛]@р▒Ж. р░Ер░╡р░│f р░кр░░Qр░╛р░ир░Вр░жDр▒Ж> р░╕р░Вр░мр░В┬ФGр░ж р░╕р░Вр░кр░гc р░ор▒Бuр░пр░ир▒Б( р░к ┬Фр░╕р▒Бр░╛┬Мр▒Ж. sр░╕|р░Вр░ж р░╢uр░пр▒Бs р░Ор░░р░бр▒Б р░зр▒Бр░╡р░Чр░│T& Dр░╛р░пc р░╡cVр░╕р▒Бр░╛┬Мр▒Ж, р░Жр░д7 (р░Ер░╣р░В) р░ор░др▒Б р░╕р▒Г┬Шy (р░Зр░жр░В). р░Ер░╡р░│f р░И р░Ор░░р░бр▒Б р░зр▒Бр░╡р░Чр░│ р░ир░бр▒БHр▒Ж hр▒Жр▒Вр▒Хр░▓р░Хр░жр░Вр▒Ж (Iр▒Жр░Вр░бр▒Б.р░▓р░В) р░Хр░Вр░кр░иHр░╛] р░др▒ВLр░╛р░бр▒Бр░╛┬Мр▒Ж. р░Зр░жр░ир▒Б( р░И Dр▒Жр░│]р░и rр░др░жT& р▒Жр▒Вр▒Х;р░╕hр░╛]@р▒Ж.
р░Хр░гр▒Б┬Ц р▒Жр▒Жр░пр▒Бр░╡Cр░жр▒Б (р░Й$р▒Ж┬Ър░╖) р░╕р▒Г┬Шy
р░▓р░п р░Хр░гр▒Б┬Ц р░ор▒Бр░Ър▒БYр░╡Cр░жр▒Б( ┬Др░╖) Gb
р░╕|р░Вр░ж р░╢uр░п р░Хр░Вр░кр░ир░╡C р░╕р▒Г┬Шy, р░╕b р░ор░др▒Б р░▓р░пр░ж Dр░╛р░пcр░ЧoLр▒Ж р░ор▒Вр░▓ Dр░╛р░░р░г. р░И р░кu┬ГLр▒Ж р░Й$р▒Ж┬Ър░╖ р░ор░др▒Б ┬Др░╖ р░Ор░Вр░жр▒Б Pр▒Жр▒Хр░│hр░╛]@р▒Ж. р░Зр░жр░ир▒Б( pр▒ХTр░и rр░др░жT& Dр░╛р░гр░мр░╣р▒Бр░жр▒Б. Fр░╢р░ж р░░р▒Вр░кр░жT& Fр░╕р░░jр▒Ж р░╢р▒Бр░░р▒Б р░Ж@р░╛р░Ч р░Жр░д7, р░ор▒Вр░▓р░др░д р░ор░др▒Б р░Жр░ир░Вр░ж р░ор▒Жр░др▒БPр▒Жр▒Вр░Чр▒Бр░╛$р▒Ж. Fр░╢р░╡р░ир▒Б( р░▓р░п Lр▒Жр▒Вoр░╕р▒Бр░╡Cр░ж;р░Вр░ж, р░др░и( р░ор▒Вр░▓р░др░др░ж р░Е;р░╡C р░ор░др▒Б р░Жр░ир░Вр░ж Pр▒Жр░Ър▒БYр░д@р▒Ж.
శu చకగళf ముuయ శuగళf
గమ Gద పuయ
గమ సువన శuగళf
’O Sadgurudeva! The fourth state of consciousness which is the state of pure colourless Bliss, which is, experienced as the coloured in waking, dreaming and deep sleep worlds, like water seen through different coloured glasses is our Pujaneya Prabhuji’s living Reality. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
lవ మతు శu
గమ సhా]ద శuగళf
Gb *ాbపన శuగళf
స|ంద శuయు సృy, Gb, లయ, బంధన మతు ముuLా] హ$ె(రడు FధHాద శuగా] పకటLెూళf\త@ె. శuయు QాDా శuKా] పకటLెూళf\త@ె. ఈ హ$ె(రడు శuగళf శుదw zెౕతనదT&, గమ సువన; గమ Gద మతు గమ సhా]ద పuయT& FFధ అనుభవగoLె ఒళLాగువంె QాA, ఆ పె.ౕక ౕFయ Fకసనద ఆారద pౕhె బంధన అథవ ముuLె DారణHాగుత@ె. గమ సhా]ద పu పంzెౕ UయగoLె సంభంeG@ె Ð కణు, uF, $ాTLె, చమc మతు మూగు Pాగు అదDె> అనుగుణHాద సంHెౕద$ెగళf. ఈ శuగళf రంతరHా] Fzారగళను(, ఆhెూౕచ$ెగళను(, కల|$ెగళను(, గVDెగళను(, ావ$ెగళను( మతు ాౕ@ెౕగవను( పె.ౕక ౕFయT& సృyసుతhెౕ ఇరుత@ె. ఈ స|ంద శuౕ హృదయద బAతHా], రకద ప;చల$ెKా] మతు FFధ ాౕ@ెౕగHా], ావ$ెగా] మతు ఆhెూౕచ$ెగా] పకటLెూళf\త@ె. ఈ శuగళf, సూ^Hాద శu $ాAగళ మూలక, మతు Eెను( హు; Pాగు నరమండలదT& *ాbZతHాద ఆరు ముక.Hాద శu చకగళ మూలక Dాయc వcVసుత@ె. ఇదను( ఈ Dెళ]న rతదT& Dాణబహుదు.
చకగళf ఇరువ సbళ
‘’O Sadgurudeva! Gurudeva will lead any person from thorny path to the Royal road. Sadgurudeva bestows Shaktipath Deeksha which can lead any person from the ignorance of his/her own delusion to the royal road to GodRealization. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
nందు ఆ¢ Fశుew
Qానవర Fన(Hాద ప1ెయ అవ*ెbLె, నరమండల మతు Eెను(హు;యT& ఇరువ చకగళ మూలక Dాయc వcVసురువ శuౕ (zెౕతన ) Dారణ. శu చకగళ pౕhె ా.న మతు అ;వC, ౕFయ ప1ెయT& శuయ ఆట, ముuLెRెLె కె@ెూయు.త@ె. పె.ౕక ౕFయ అ;వను(, *ా~ ావద GbయT& *ాbZG@ాగ మతు శu చకద హ$ె(రడు శuగళ బLెM అ;వC ంద ఇరువC@ెౕ ముuLె @ా;Kాగుత@ె.
చల$ెయT&రుHాగ zెౕతనHెౕ ప1ెKాగుత@ె. శuయ ఎhా& పకటjెగాద ఉGరు, హృదయద బAత, గVDెగళf, ఆhెూౕచ$ెగళf, Fzారగళf మతు ావ$ెగళను( Hాపసు ఆత7నT& గురుసబహుద.
ఒబkరు, ఎరడు ఆhెూౕచ$ెగళ నడుFన అంతరవను( అథHా ఉ ాస మతు ాస నడుFన అంతరవను( కటHా] గమ G@ాగ ఆత7ద తతవC అ;Hాగుత@ె. ఇదన( DెళLె బరువ rతదT& ెూౕ;సhా]@ె. ఆhెూౕచ$ె/ఉGరు, ఎరడు పణcHా] ఆత7నT& *ాbప$ె ఆగలు, ఒబkరు శudంద సృyKాద అంతరద బLెM అ;వC Pాగు ఎచYరeంద ఇరEెౕకు.
Page 45 ఆhెూౕచ$ె ౧
‘’O Sadgurudeva! A disciple must be like clay in the hands of Parama Pujaneya Paramahamsa Gurudeva (sculptor). The Guru moulds him/ her into the finest medium. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
ఆhెూౕచ$ెగళ నడుFన అంతర Ð ఆత7@ెRెLె మPా@ార
FశQాె ప1ె ఒం@ెౕ Fశద ఏDైక సత.. ప1ెయ శuKాద పా శuయు ఇzాY; 1ాన; మతు uKా శuKా], Fశవను( సృyG, *ాbZG లయLెూoసుాె. పాశuయు FశQాె ఎను(వCదు పరమ సత.. ప1ెయ Tౕhెయను( DాయcముఖLెూoసలు, పా శuౕ ల~Kా], దుLెcKా] మతు సరసKా] FFధ రూపవను( ాళfాె. అవరు శu చకద FFధ zెౕత$ా శuగా] ప సుాె.
ల~ Qాె Ð ఇచ£ శuయను( Iా సుాె Ð ఇచ£ శu
దుLాc Qాె - uKా శuయను( ప సుాె Ð uKా శu
సరస Qాె Ð 1ాన శuయను( ప సుాె Ð 1ాన శu
Lalitha Sahasranama दे वकायसमु_यत Ð Deva Karya Samudhyata : Manifested herself for fulfilling the object of the Devas. What does Devata mean? Who are the Devatas? Devata means light - shining ones. This is not physical light. It is Light of Consciousness shining through sense organs. Indra means master of Indriya - master of sense organs. Usually we say Indradi Devatas. Indira is the master of all Devatas. When the Devatas are in some trouble, the Universal Mother manifests to support them, to help them, to safeguard them. Who are the Devatas and why are they in trouble? Indira means the lord of ‘Indriyas’ all other Devatas are his subordinates. ‘’O Sadgurudeva! The spiritual journey with Gurudeva is Divine. The stages are wonderful! The Spiritual experiences are Mind blowing! When the Gurudeva and the disciple are welded together by divine affection, Gurudeva will transform the disciple into divinity! O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
When Indradi Devatas pleaded for help from Universal Mother, she manifested out of compassion. Even though they are Devatas they are not liberated, they are sure of getting attracted towards the sensual pleasures and are bound to be in trouble. As jīvas (human beings) need food for survival, Devatas need Amrutha for survival. As human beings are attracted towards the sensual pleasure, Devatas are also attracted. The only difference is they live for a long time, but after their good karmas are over, they have to take birth as human beings. They can never get liberated as Devatas, they can enjoy until a point of time. The Asura who attacked the Devatas is Bhandasura – The stubborn one. Bhandasura is non-other than the one whom Shiva reduced to ashes – The Lord of desire Manmatha. The desire again emerged in the form of Bhandasura. When Bhandasura attacked the Devatas, they surrendered to the Universal Mother – Sri Lalita. Indradi Devatas are our sense organs. There are jnanendriyas; Objective mind; subconscious mind – with egoistic impressions (samskara), memories (smriti), which is nothing but identification of objects; Subjective mind (intellect) – Buddhi the decision-making; Karmendriyas – the output to organs of action (leg-motion, hand-grasping, mouth-speech, sex organs-reproduction, anus-excretion). Moreover, Bhandasura is our ego and ignorance, which are always together and are stubborn ones. As Gurudeva says, the inputs from sense organs are received by the objective mind (manas). When the senses become aware of some object, an impression of the object is created in the objective mind. The objective mind queries “What is this object”? For further processing, the inputs pass through the subconscious mind (chitta) – vast store house of memory and egoistic impressions (samskaras) When the match for the object is found in memory (smriti) associated egoistic impressions (samskaras) arise from the subconscious. For example if chair is the object seen by the senses, chitta identifies the object as “plastic chair or wooden chair”. Egoistic impressions color the perception with “my chair, nice chair ... etc.” The intellect takes decision based on the inputs from chitta and
directs the organs of action. Due to accumulated impressions (samskaras), there is sense of ego – (ahankara) and this leads to the ignorance in every decision making. This ego and ignorance sense is our lower self. This lower self is Bhandasura – The stubborn ones that are very difficult eradicate.
’’O Sadgurudeva! Guru Tatva or Atma Tatva cannot be gained through desire; Guru Tatva is Paramananda The Supreme Bliss. Guru and Shishya are inseparable. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
When these sense organs are fed up of the outer world (materialistic), they start moving inwards surrendering completely to the Universal Mother Sri Lalita. Sri Lalita out of compassion manifests in the form of Srividya – The Auspicious knowledge. What knowledge is Auspicious? The knowledge which liberates the senses from pain and suffering is Auspicious. That is the Knowledge of Wisdom. When the Indradi Devatas surrender completely to the Universal Mother, she comes in the form of Sadguru. Sadguru darshana is the end of your inner journey. The Universal Mother is Sadguru, the Knowledge imparted by Sadguru is Srividya, and the object of Devas is liberation (Mukthi) from the stubborn demon ego and ignorance (Bhandasura). So, Devakaryasamudhyta means Sri Lalita Manifested herself for fulfilling the objects of the Devas. The Devas are Indradi Devatas; the karya is liberation from demon; the object of Devas is Mukthi. Gurudeva is the Universal Mother. The one who imparts the Knowledge of Wisdom and liberates us from ego and ignorance is Gurudeva and Gurudeva alone!
lౕ లTత సహస$ామ Ð ౫
दे वकायसमु_यत Ð @ెౕవDాయcసముధ.త Ð @ెౕవెగళ Dాయcవను( పైసలు ఆFభcFGదళf. @ెౕవా ఎందె ఏను? @ెౕవెగళf ఎందె Kారు? @ెౕవా ఎందె `ెూ.ౕ. ఇంeయగళ మూలక PెూరPెూము7వ 1ానద `ెూ.ౕ. ఇంద ఇంeయగళ @ెౕవా. *ాQాన.Hా] ఇం@ాe @ెౕవెగళf ఎందు PెౕళfతHె. ఇంద @ెౕవెగoLె ఒడయ. @ెౕవెగళf ెూందెయT& ఇ@ాUగ FశQాెయు అవరను( DాIాడలు, అవరను( EెంబTసలు, అవరను( ర~సలు పకటLెూళf\ాె. ెూందెయT& ఇరువ @ెౕవెగళf Kారు? అవ;Lె ఒద]రువ ెూందెKాదరూ ఏను? ఇంద ఎందె ఇంeయగళ ఒడయ, ఇన( ఎల& @ెౕవెగళf అవన అౕనదT& ఇరువవరు.
ఇం@ాe @ెౕHెగళf FశQాెయను( సPాయDా>] EెౕA@ాగ, అవర pౕTన కరుjెdంద అవళf పకటLెూండళ. అవరు @ెౕవెగాదరు అవ;Lె ముu ఇల&. ఇంeయ సుఖగళ ఆకషcjెగoLె ఒళLా] ెూందరLె ఒళLాగుాె. ౕFగoLె బదుకలు ఆPారద అవశ.కె ఇరువ PాLె, @ెౕవెగళ అGతDె> అమృతద అవశ.కె ఇ@ె. ౕFగళf ఇంeయ సుఖగoLె ఆకషcjెగoLె ఒళLాLెూౕ PాLె @ెౕవెగళf ఆకషcjెLె ఒళLాగుాె. ఒం@ెౕ వ.ా.స ఎందె, @ెౕవెగళf eౕఘcDాలదవెగూ ఇరుా@ె. ఆదె, అవర పCణ. కమc ము]ద pౕhె, అవరు ౕFగా] జన7 ాళhెౕ Eెౕకు. @ెౕవెగా] అవ;Lె ముu అ*ాధ.. ఒందు Dాలదవెగూ అవరు ఆనంస బహుదు.
Page 48 @ెౕవెగళ pౕhె @ాo QాAద అసుర భంRాసుర అ$ెూ(ౕ అసుర. భంRాసుర EెౕెKారు అల&, lవన Dెూౕపద `ాhెLె తుా] సుటుy భస7$ాద మన7థ Ð Dామ@ెౕవ. Dామ$ెయు పCనః భంRాసుర$ా] PెూరPెూ7తు. భంRాసుర @ెౕవెగళ pౕhె @ాoQాA@ాగ, @ెౕవెగళf బPా7ండద QాెLె శరjాదరు Ð lౕ లTత.
ఇం@ాe @ెౕవెగళf నమ7 ఇంeయగళf. 1ా$ెౕంeయ; ాహ. మనసు; rత; సం*ా>ర; స¤ Ð FషKావసుగళ `ెూె ప;కల|$ె; బుew Ð ాcర ెLెదుDెూళf\వ; కpౕcంeయగళf Ð కpcంeయగoంద PెూరPెూము7వ Dాయcగళf (Dాలు-చల$ె,
‘’O Sadgurudeva! Guru and Sishya are inseparable from each other, like word and its meaning – वागथावव संपE ृ ौ वागथूितपiये. O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.
Dై-VAదుDెూళ\లు, Eాd-Qాతు, hైం]క అవయవ-సంా$ెూౕత|, గుడ-Fసజc$ె). pౕhా], భంRాసుర నమ7 అ1ాన మతు అహంDార, ఎరడు స@ా నమ7 `ెూెయhె&ౕ భండతనeంద pెయువరు.
గురు@ెౕవరు PెౕళfవPాLె, ఇంeయగoంద గVGదUను( మనసు Gౕక;సుత@ె. ఇంeయగళf గVGద వసుFన బLెM అ;వC మూA@ాగ, మనGనT& ఆ వసుFన rత రచ$ెLెూళf\త@ె, మనసు ఆ వసుFన బLెM FzారDె> ఒళLాగుత@ె ssఈ వసు ఏనుss? ముంeన FzారjెLా], ఒళబంeరువ Fషయ rతదకRె చTసుత@ె Ð rత $ెనపCగళ మతు అహంDారద సం*ా>రగళ భంRార. ఆ వసుFLె సంబంధపటyంె స¤యT& ($ె$ెపC) ఏ$ాదరు @ెూెతె, rతeంద అకంDారద సం*ా>రగళf ఏళfత@ె. ఉ@ాహరjెLె Ð ఇంeయగoంద గVGద వసు కుrc ఆ]దUె, rతవC ఆ కుrcయను( sమరద కుrc అథవ Iా&Gy¥ కుrcs ఎందు గురుసుత@ె. అహంDారద సం*ా>ర, ఇదను( sనన( కుrc, సుందర కుrc... s ఎందు గురుసుత@ె. బుewయు rతeంద బంద Fషయద ఆ@ారద pౕhె ాcర ెLెదుDెూండు, కpcంeయగoLె ెౕcశన ౕడుత@ె. ెౕఖరjెKా]రువ సం*ా>రగoంద, అహం ప1ెdంద పNందు ాcరదలూ& అ1ాన తుంnరుత@ె. ఈ అ1ాన మతు అహంDార నమ7 uరు ప1ె. ఈ uరు ప1ెౕ భంRాసుర Ð మూcల Qాడలు బహళ కషy.
ఈ ఇంeయగళf ాహ. పపంచeంద Eెౕసతు Pెూౕ@ాగ, అవC FశQాె lౕ లTాంnDెLె సంపణc శరjా] అంతముcఖHాగలు శురు ఆగుత@ె. lౕ లTౕాంnDెయు అవర pౕTన కరుjెdంద lౕFా.ా] పకటLెూళf\ాె Ð అ@ెౕ శుభ Fా.. Kావ Fా. శుభ? ఇంeయగళను( $ెూౕవC మతు Hెౕద$ెdంద ముuLెూoసువ Fా. (1ాన). ఆ శుభకరHాద Fె.ౕ lౕFధ. Ð ఆత71ాన. ఇం@ాe @ెౕవెగళf సంపణcHా] FశQాెLె శరjా@ాగ, అవళf సదుMరుగళ రూపదT& బరువళf. సదుMరుగళ దశcన మ7 అంతపcయణద అంత.. FశQాె సదుMరు; సదుMరుగoంద ెూౕeసTద Fధ. lౕFా.. @ెౕవెగళ Dాయc అ1ాన మతు అహంDారeంద (భంRాసుర) ముu.
PాLా], @ెౕవDాయcసముధ.త ఎందె, lౕ లTత, @ెౕవెగళ Dాయcవను( పణcLెూoసలు పకటLెూండళf. @ెౕవెగళf ఎందె ఇం@ాe @ెౕవెగళf; Dాయc ఎందె అసుర ంద ముu. గురు@ెౕవ FశQాె. నమLె శుభ 1ానవను( ౕA, అ1ాన మతు అహంDారeంద ముuLెూoసువవరు గురు@ెౕవ Qాత !
Please ensure the Asanas are practiced only under the supervision of a qualified Yogacharya. You can contact Atmajyothi Prasad for more details.
Yogasana STEP – 1 : Introduction of Asana • Name: Vrikshasana • Meaning: Tree posture • Justification: Final posture looks like a tree • 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 place your right feet on left knee. Right knee facing away from left • knee. • Dve: Exhale and raise both hands above head in namaskara mudra. • Hold the posture for 1 minute with normal breathing • Trini: Inhale and release your hands • Chatvari: Exhale and bring your right foot down. • Come to sithila tadasana and relax.
STEP – 3 : Benefits and Limitations Specific Benefits: • Strengthens thighs and calf muscles • Helps in sciatica • Improves balance Specific Limitations: • People with knee pain should avoid this asana • People with severe hypertension should avoid this asana
STEP – 4 : SUBTLE points • Don’t bend forward or backward • Don’t bend the other knee • Hold the posture for at least 1 minute • Perform the asana with the other leg as complementary.
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 firstname.lastname@example.org and email@example.com Spiritual Insights: You can contribute short articles on your spiritual experience, your love for Sadguru (prose/poems), poetry, etc.
Next month August 2013 we are celebrating Krishna
Articles: These can include articles on various spiritual topics like Upanishads, Vedanta, Yoga, Trivia, Quiz, Puzzles, Yajna Activities, or your own original ones. Please encourage children to contribute. For contributing in Kannada, please visit google.co.in/transliterate to transliterate your article from English to Kannada font. Copy paste the Kannada font in the body of Gmail and mail the same. Page 3: Pictures and short reports of Satsang activities
Janmashtami, Spiritual Masters: Articles of teachings on various spiritual masters. All contributions can be mailed to firstname.lastname@example.org and email@example.com
Teachings of Aurobindo, Chaitanya
Transcribe: Well 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
Mahaprabhu, Prabhupada. Please send your 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: • Atmajyothi Satsang is online at www.atmajyothi-satsang.org. • Atmajyothi Satsang is also on Facebook and Prabhuji can be reached at firstname.lastname@example.org • Listen to Prabhuji's live and recorded talks on YouTube at http://www.youtube.com/user/atmajyothisatsang • Atmajyothi Vishwa Gurukulams classes on Gita and Upanishads for children are broadcast on www.ustream.tv/channel/atmajyothiLADS