Page 1


Inside this issue: Prabhuji Speaks


Panchadasi Tattava Viveka


Patanjali Yoga Sutra


Divya Jyothi I S S U E 1 7

Swetaswara Upanishad Bhavadhare


Adi Shankaracharya’s search for a Guru


Akshaya Tritiya


Basement Gita


Sanatana Dharma


Bhagavad Gita


Mundaka Upanishad


Sakshibhavada Adhbutagalu


Lalitha Sahasranama





2 0 1 3

From the editor’s desk

Hari om, Like the mythical Sangam where three different rivers meet, so do the paths of the heart, the intellect and the mind merge in wisdom, never mind for the time being all the debates about one being better or correct than the other and the myriad schools of thoughts and philosophies that these paths have created. This month we are celebrating the jayanthis of Shri Shankara, Shri Ramanuja and Buddha who have, through their teachings, shown the way to a diverse variety of seekers. The quotes in this months edition are from Shankara. Hope the wisdom of these teachers brings you joy and wisdom. Happy reading !! - In Guruseva.

Page 3

Prabhuji Speaks - Buddha and Shri Shankara Dear Atmajyothis, In the month of May we celebrate the birth day – Jayanthi of two great beings Shri Shankara and Gautama Buddha. Both are great Spiritual Masters. Another great Master Swami Vivekananda speaks of these two in the following words “Buddha brought the Vedanta to light, gave it to the people, and saved India. A thousand years after his death … Shankaracharya arose and once more revived the Vedanta philosophy. He made it a rationalistic philosophy. In the Upanishads the arguments are often very obscure. By Buddha the moral side of the philosophy was laid stress upon, and by Shankaracharya, the intellectual side. He worked out, rationalized, and placed before men the wonderful coherent system of Advaita. In Buddha we had the great, universal heart and universal patience, making religion practical and bringing it to everyone’s door. In Shankaracharya we saw tremendous intellectual power, throwing the scorching light of reason upon everything. We want today that bright sun of intellectuality joined with the heart of Buddha, the wonderful infinite heart of love and mercy. This union will give us the highest philosophy. Science and religion will meet and shake hands. Poetry and philosophy will become friends. This will be the religion of the future, and if we can work it out, we may be sure that it will be for all times and peoples. Buddha was a great Vedantist (for Buddhism was really only an offshoot of Vedanta), and Shankara is often called a “hidden Buddhist.” Buddha made the analysis, Shankara made the synthesis out of it. Buddha never bowed down to anything—neither Veda, nor caste, nor priest, nor custom. He fearlessly reasoned so far as reason could take him. Such a fearless search for truth and such love for every living thing the world has never seen. Buddha was the Washington of the religious world; he conquered a throne only to give it to the world, as Washington did to the American people. He sought nothing for himself.” Many people are under wrong impression that Shri Shankaracharya was opposed to Buddha. On the contrary, Buddhism went into decline due to misinterpretations of teachings of Buddha and the genius of Shri Shankara upheld the true principles destroying all dogma and misunderstandings. Buddha is often called an atheist. He never answered any questions about God. Instead he urged people to seek the Truth – realize the Truth directly. Shri Shankara upheld the path of Jnana – enquiry into the nature of the phenomenal world and nature of Self. He declared that phenomenal world is Maya and only Reality is Self. Let us bow down and respect Shri Shankara and Buddha who have shown us the path of liberation, enlightenment and become free (moksha).

Divya Jyothi

Page 4

Panchadasi - Tatva Viveka Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death.

Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji.... ''O sadgurudeva! After these five sheaths have been eliminated as unreal, I find nothing, O Master, in this universe but a Void, the absence of everything. The Absence of Absence, The Absolute, Parakasha and that is Gurudeva! O Gurudeva! O Pujaneya! Please bless me to merge in your Lotus Feet''. अयेतव ृ र ् गमयःथ

पुऽाययनाशदवत ् |

भानेयभानं भानःय ूितबधेन यु



Although, Atman is present, remains unknown due to some obstacle, like the words of one’s son are hidden in the collective chanting of a class. (12) Commentary: A Vedic class is going on in a Guru Kula and Vedic chanting is being performed by the students. The teacher’s son is also sitting in the class as he is also a student there. When all the students chant the Vedas collectively, the teacher is able to hear his son’s voice clearly, but he is not able to distinguish it from the rest, because the collective voices is an obstruction for the teacher to distinguish his son’ voice. Hearing the son’s voice and yet not hearing it. Therefore, here the Atman is the voice of the son and the obstruction here is the collective voice of the students. Although Atman is present, it cannot be recognized due to the obstruction. ूितबधो"ःत भातीित $यवहाराह& वाःतुिन | त"नरःय

'व()ःय तःयो*पादनमु+ते

|| १३ ॥

''When an existing object which can be known, yet it is hidden from cognition, resulting into opposite knowledge (i.e. the object does not exist and, therefore it cannot be known) the hindrance because of which this happens is called as pratibandha or obstacle. (13) Commentary: In the same, there is some obstruction where we are experiencing the Atman and at the same time we are not experiencing. We are experiencing the Atman in the general way, but the special characteristics of the Atman are hidden. That is what an obstruction does, what an obstruction does here is, it hides some characteristics, it not only just hides them but in its place it projects something else which makes it more complicated. Everyone is aware of snake rope analogy. In darkness looking at the rope, we are shocked because we think that to be a snake. We are aware of the Atman but in a general way, because if we were not aware of the Atman we would not have experienced the shock. Out of ignorance of darkness, we experience rope as snake. Therefore, what really obstructs the view of Atman is ignorance. So ignorance is the obstruction because of which we experience the Atman in the general way and not in a special way. Because the special characteristics are hidden, different things other than Atman distract our mind.

Shirasa Namisuva, Gurudeva Pada sevaki.

Divya Jyothi

Page 5

Patanjali Yoga Sutra - Talk 8 Talk by Sadguru M Narasimha Prabhuji on Patanjali Yoga Sutra – Yama Chapter 2 Sutra 30 12 October, 2012 What is enquiry into the Truth? It is the firm conviction that the Self is real, and all, other than That, is unreal.

अ0हं सास*याःतेय ॄ3चया&प5रमहाः यमाः ॥३०॥ ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ||30|| Non-injury or non-harming (ahimsa), truthfulness (satya), abstention from stealing (asteya), walking in awareness of the highest reality (brahmacharya), and non-possessiveness or non-grasping with the senses (aparigraha) are the five yamas, or codes of self-regulation or restraint, and are the first of the eight steps of Yoga. My humble Pranams to all Atmajyothis, the divine lights of the Self. Today, let us contemplate about Yama, ‘to do’ practices, prescribed by Patanjali Maharshi. Yama is a set of principles that are to be imbibed into our life, the moral practices that were prescribed by Patanjali Maharshi. They are Ahimsa - non violence, Sathya – truthfulness, Astheya – non-stealing, Aparigraha – non possessiveness and Brahmacharya – moderation in sexual indulgence. These are the five practices prescribed by Patanjali Maharshi which are collectively known as Yama. The Yamas have to be understood from two different viewpoints. From one point of view, the Yamas, namely Ahimsa – non violence, Sathya - truthfulness, Astheya – non stealing, Aparigraha – non possessiveness and Brahmacharya - which is celibacy or moderation in sexual indulgence; are understood as a set of principles and practices which are to be imbibed and implemented in one’s life. This understanding is from the point of view of one who is practicing Yoga. The practitioner should be aware of Yamas and practice to implement them in life. From the other point of view, as one gets progressively established in higher consciousness, the Yamas begin to manifest in him naturally. Yoga, as we have said earlier, yogaha chitta vrtti nirodaha, and tatha drushtuh swarupe avasthanam, is a process of making the mind silent and getting established progressively in one’s own true nature. As one practices Yoga, one gets progressively established in one’s true nature and as this happens, all these five Yamas which Patanjali speaks of begin to manifest. As one gets progressively established in higher consciousness, in one’s own true nature, one is also naturally and simultaneously getting established in Ahimsa non-violence, Sathya truthfulness, Astheya non-stealing, Aparigraha non-possessiveness and Brahmacharya moving into Brahman and moderation in sexual indulgence as these Yamas are but various aspects of one’s own true nature, one’s own inner nature, the higher consciousness. This is the gradual progression into Higher Consciousness as one evolves through meditation and spiritual practices. As one’s mind goes back again and again to the real self, one evolves as a human being. These are the five manifestations of evolution of a human being into Higher Consciousness. Ahimsa, Sathya, Astheya, Aparigraha and Brahmacharya, these five Yamas, from one

Divya Jyothi

Page 6

Thus one should know oneself to be of the nature of ExistenceConsciousnessBliss [Sat-ChitAnanda].

point of view are looked at as practices in life, which is true, but these become the natural characteristics of a Yogi practicing Ashtanga Yoga. One touches the inner Consciousness; one’s real Self again and again as one practices yoga and as this happens repeatedly, one gets established in the inner true self and the divine qualities, the Yamas manifest in the Yogi. While, Yamas are the natural characteristics of a Yogi, these have to be practiced by a Sadhaka, have to be brought into life consciously. The signs of being established in yoga are - Ahimsa, Sathya, Astheya, Aparigraha and Brahmacharya. Yamas are the indicators or guidelines to evaluate oneself with respect to evolution into higher consciousness.

Zen Koans The Most Valuable Thing in the World Sozan, a Chinese Zen master, was asked by a student: "What is the most valuable thing in the world?" The master replied: "The head of a dead cat." "Why is the head of a dead cat the most valuable thing in the world?" inquired the student. Sozan replied: "Because no one can name its price."

How Grass & Trees Become Enlightened During the Kamakura period, Shinkan studied Tendai six years and then studied Zen seven years; then he went to China and contemplated Zen for thirteen years more. When he returned to Japan many desired to interview him and asked obscure questions. But when Shinkan received visitors, which was infrequently, he seldom answered their questions. One day a fifty-year-old student of enlightenment said to Shinkan: "I have studied the Tendai school of thought since I was a little boy, but one thing in it I cannot understand. Tendai claims that even the grass and trees will become enlightened. To me this seems very strange." "Of what use is it to discuss how grass and trees become enlightened?" asked Shinkan. "The question is how you yourself can become so. Did you ever consider that?" "I never thought of it in that way," marveled the old man. "Then go home and think it over," finished Shinkan.

Divya Jyothi

Page 7

Swetaswara Upanishad Bhavadhare Today we are going to contemplate on Swetaswara Upanishad. उ0)तमेतत ् परमं तु ॄ3

The witness of the three states of consciousness [waking, dream and deep sleep] and of the nature of ExistenceConsciousnessBliss is the Self

त"ःमं:यं सुूित;ा<रं च | अऽातरं ॄ3'वदो 'व0द*वा लीना ॄ3"ण त*परा योिनमु?ा: || ७ ॥

This is called Parabrahma, the Supreme Reality. In this, there are three, what is the three, we will understand, this supreme reality is Aksharam means imperishable. Those who understand the essence of supreme reality they are called Brahmajnanis the knowers of Brahma and they will become one with the supreme reality and become free from birth and death life cycle. We see the world of varieties, of changes. Everything in the world keeps on changing constantly there is change, anything we want to grab or capture in the world for now for a momentary, we cannot hold on to a longer duration, everything in the world are temporary in nature but our mind craves for that and starts grabbing and holding on to something, but when you do that eventually it leads to frustration and unhappiness because there is nothing in the world that is permanent in nature, so, there are three aspects spoken in the world, they are waking, dreaming and deep sleep. This is the three aspects of my being. I go through waking state, dreaming state and deep sleep state. In the waking world I see something, when you to dreaming state everything is forgotten and a new world starts, it is a different world and when you go to deep sleep, there is another world. Are these worlds same? Are these world connected? It is completely different world. When you go to dream, whether you are in America or India you don't question, when you are in deep sleep there is no world everything disappears, so, in this reality there are three waking, dreaming and deep sleep, all these are different, one moment you are in waking state one moment you are dreaming state and another moment you are in deep sleep state, they are completely unconnected but still you are same, how is it possible? You are in different world in waking state, different world in dream state, different world in deep sleep state, but when you wake up you are the same person. How is it possible? There are three different things, you are in three different places, you are in three different worlds, how is it possible that you are the same? That is possible because, when everything is changing there is something that is not changing in you. There must be something that is not changing in you and that not changing in you makes you feel that you are the same person. If everything is changing then how can it be the same? have you questioned in dream state what happened to my waking state husband wife and children? It was suddenly different! There was one Zen Monk a Zen Master who woke up in the morning and started crying, his students came and asked him. Master what happened? Why are you crying? Master said, 'I had a dream and in dream I was a butterfly'. So what is the problem? 'I was a butterfly know'? That is the reason I am crying. 'That was dream Master now you have woken up,

Divya Jyothi

Page 8

now you are Zen Master'. Zen Master still starts crying loudly. The students ask 'why are you crying loudly? Zen Master said, 'I don't know whether I am the Zen Master who dreamt as a butterfly or I am a butterfly dreaming as a Zen Master. Which is true'?

Knowing that I am different from the body, I need not neglect the body. It is a vehicle that I use to transact with the world. It is the temple which houses the Pure Self within.

Now you may be sitting her but in dream you may be in some other country, which is true? When you are in dream you will never question about what is truth about? But all these changes still say I am the same person. I am same, how can this be possible? That same in you is called Shakshi. There is a witness in you, there is a Shakshi in you, which does not change at all, and everything else will change, the body changes, the mind changes, the intellect changes. Just before you marriage, how would your be wife and after marriage? What happened? The shape of the body changed. Speak to your husband in the morning before going to the office and speak to him in evening after coming from the office, is it the same mind? The mind has changed the intellect changes. Everything is changing, but still something is not changing, that something which is not changing is called Atman, that is called Shakshi. Therefore, that Parabrahma in you is as Shakshi. The same Parabrahma is also in three, what is that three? The past present and future. Something happened yesterday, something happening today and something is going to happen tomorrow. Everything is changing, what was there yesterday it is not there today, what is there today it will not be there tomorrow; moment to moment it is changing. You might have noticed, when you meet your relative you will be expecting a daughter or child of young age but when you meet them after one year that child has become big and next year if you go he will have grown up with moustache, you cannot recognize so much of changes happen. The seasons change, the weather pattern changes everything changes, there is nothing, which is constant. Oh! If everything changes, then why is not everything collapsing? Everything is changing moment to moment, something is there which is not changing or else how can it sustain? Everything has to collapse. The building is there, the building has foundation, if you have the foundation only you can build the building, if there is no foundation there is no building, the building will collapse. To make something, to have something which is changing there should be something which is not changing. What is not changing in the world? That is Paramatma, Parabrahma. In you, there is something, which is not changing, in the world there is something that is not changing, that is called Parabrahma. Unchanging principle in the changing Phenomena is called Parabrahma. Now when you catch hold of changing one which we do very often or all the time, then every moment you should keep on changing, it never ends, how can we hold on to changing? You say how smart you are. You are handsome, you are beautiful, and you feel happy. What are you holding on? Body, handsome and beautiful are for the body. Take couple of years and the body becomes old and then you will get hurt. How smart you are! First in the class, very intelligent, then you will be proud and when you go to the next standard, there are 100 people more intelligent than you, when you go to next level you find everybody is better than you. Intelligence, you are holding to the intelligence, how long you can hold on to the intelligence. You hold on to mind, I am so happy, the mind, which is so happy, becomes unhappy next moment.

Divya Jyothi

Page 9

But the jiva [living being] is endowed with ego and his knowledge is limited, whereas Ishwar is without ego and is omniscient.

Can you hold on to the mind? Can you hold to the body? Can you hold on to the intellect? Is there something, which you can hold on? That holding on gives you trouble, it makes you suffer. The desire to get something from the world cannot be fulfilled, because every time it is a moving target it keeps on moving. I will be very happy if I get good marks, got good marks again unhappy. I will be happy if I get a job, got job again unhappy, why? I want a good girl or boy to get married, married still unhappy. I have to get a promotion, is your list ever ending? Every time a new comes up. This will continue until the last moment of your death. Still you have to get something from life, still you have to get something from life, and still you have to get something from outer world, so the desire is not fulfilled because it cannot be fulfilled, every time it shifts. Then what happens? Because you desire is not fulfilled another birth will come. Punarapi Jananam Punarapi Maranam, again and again birth and death will happen. How long can hold on to something, which is shifting, shifting and shifting? Which is moving? Only those who hold on to permanent they will become free. What did they hold on in you? What is permanent in you? They hold to Witness Shakshi which is permanent in you. That is called Parabrahma. If you are able to understand that I am the Witness, I am not the body, I am no the mind, I am not the intellect I am Pure Awareness Witness Shakshi, then you will start becoming free , otherwise life is full of hurts and those who hold on to Parabrahma, they become free, get liberated, Muktas Jivan Mukthi.

संय? ु मेतत ् <रम<रं च $य?ा$य?ं भरते 'वBिमशः | अनीशCा*मा बDते भो?ैभावात ् झन*वा दे वं मु+यते सव&पाशैः || This world is Kshara and Akshara perishable and imperishable, Vyakta and Avyakta manifest and unmanifest is sustained by Eshwara The Lord. Till a point of time you don't realize Eshwara and a person gets into bondage, he gets into bondage thinking that I am the enjoyer Bhokta, once he realizes Eshwara he becomes free from all bondage's. Therefore, the world consists of Kshara and Akshara. Kshara means one, which gets destroyed, is there a single ting in the world which doesn't get destroyed? Where there is Atoms, Molecules, Planets, Galaxies, Sun, Human being all have a life spam - death. Everything that is born is bound to die. Everything is perishable; all these perishable things are called Kshara. The world consists only the objects, which are kshara, it is only a matter of time, the Sun may live for billions of years, the solar system may live for 100 billion years, and the time difference may be of little. An ant may die in 5 days and an elephant may die in 20 years, a human being may die in 70 or 80 years. Everything in the world is perishable means it has death. Death is the law of the world that is why it called Mrutyu Loka, in Sanskrit there is a beautiful name for earth, in English what is the meaning of earth? Earth means earth. In Sanskrit the earth is called Mrutyu Loka means the world of people who die - perishable, everything in the world is Kshara means perishable bound by death.

Divya Jyothi

Page 10

Akshara is also in the world that is imperishable, so, the body dies but I do not die - the Jivatma goes to another body, the body keeps on dyeing but the Atman doesnâ&#x20AC;&#x2122;t die it goes to another body, that is called Akshara - imperishable. Therefore, the world is the mix of Akshara and Kshara perishable and imperishable.

There is sorrow in finitude. The Self is beyond time, space and objects. It is infinite and hence of the nature of absolute happiness

The world also is Vyakta and Avyakta manifest and unmanifest. There is a plant, there is a seed. What do you see in the seed? Nothing. Is there seed there? Actually, there is tree inside the seed in Sukshma rupa Avyakta rupa, there is a big tree there in Sukshma rupa in a very subtle form. When you put seed into the ground and pour water and fertilizer the seed becomes the tree. The seed is the Avakta - unmanifest and the tree is the Vyakta manifest. Do you know what is human being called in Sanskrit? They are called Vyakti means unmanifest becomes manifest. Where were you before you were born? You were in unmanifest form seed form (Avyakta) and then you became manifest form manifest form (Vyakta) and after you die, it again goes back to Avyakta. Where was this world before it was created? It was Avyakta. So, there is somebody or something which keeps on changing from Avyakta to Vyakta. Somebody has to bring unmanifest to manifest and that is Parabrahma Consciousness. There is a constant change from Avakta to Vyakta and Vyakta to Avyakta. There must be something, which is not changing, and making these changes happen, what is that not changing called? That is Eshwara the Lord. The Lord is sustaining this Vyakta and Avyakta, Kshara and Akshara otherwise, it will collapse. What happens if you go somebodies house, looking at the condition of the house you will know i the lady of the house is in the house or not. If the lady of the house has gone to her parents place the house will be in mess in three days. The plates will be on the TV, the shoes will be on chair, why? there must be Consciousness (chetana)required to keep the order or else everything will go, disorder will come. So, everything is constantly changing still the world is like that, how can it be? In city like Bangalore, traffic jam can happen, but have you heard of traffic jam in solar system or galaxy? Millions and millions of planets are there, no traffic jam and everybody have space also, there is Consciousness that is sustaining this order. How is your beating exactly at the prĂŠcised intervals? What happens if your heart stops? What about a moment of stopping of the breadth? There is an order in your biological body; there is an order in the universe. Sunrise happens at 6 o'clock in the morning and Sunset happens at 6 o'clock in the evening. Is there no order? There is an order in the physical world, even though everything is changing there is an order also, everything changing is disorder, everything moment-to-moment changing is disorder. That is ciaos, but there is perfect order in everything changing. Your body, every moment some cells are dyeing and new cells are coming, still your body is intact, there is a physical order and biological order and see there is a ciaos in the world, every moment-to-moment changing, but even though it is changing, there is a perfect order in the change. Whether you see solar system, whether you see physical world, what about molecules and atoms? Precisely one electron go round the nucleus exactly at a specified distance, specified energy and specified velocity. How

Divya Jyothi

Page 11

is it possible? Who told that electron to move like that? It could have collapsed into the nucleus, everywhere there is a order simultaneously there is a ciaos, both ciaos and order are existing simultaneously, the disorder and order exists simultaneously , in reality everything is a disorder because everything is changing but if you look at it there is a perfect order and who made this order is Parabrahma, Eshwara The Lord. There is an order in Karma, whatever you do the result will come back to us, who created this order? That order is created by Eshwara The Lord, that is the Consciousness Chetana in you. Until you realize Eshwara The Lord, the individual is in bondage. Each thing tends to move towards its own nature. I always desire happiness which is my true nature.

Bhoktra Bhavana - he has the feeling that I am the enjoyer. The feeling of enjoyer comes when you are identifying with the mind, so, I enjoyed that I enjoyed this, all your enjoyment is related to the world but the world is changing, I enjoy and next moment you say I am unhappy, the mind is changing every moment it is changing, how can it be the same unchanging principle? There is something unchanging in you, so, you have to say I am the principle of unchanging, I am the witness Shakshi unchanging, that is I am and the same I am is there in the universe that is Eshwara. There is one principle in the universe and me which is unchanging and when you realize that, you will be free from the concept of I am the enjoyer because I am the enjoyer is for the mind and not for you, mind is changing you are not changing, some wife will say, you are perfectly correct sir, 30 years we have married and my husband is the same idiot and had I known before marriage i would not have spoken of idiot and mind and all, everything in you is changing still you feel I am, something in you is not changing and that not changing is Paramatma, Parabrahma Eshwara and there is something in the world that is not changing that is Eshwara, so one who realizes this becomes free from Bhotratva I am the enjoyer. Bhotratva is identification with the mind and you will be free from the concept of enjoyer ship. 'Life enjoy madi' this is an advertisement; you are not the enjoyer, not the doer and not the knower. Atman the Self is free from all these when you realize that I am not the body, I am not mind, I am not the intellect. ''Nanu nanembudu nanalla, e dheha mana bhudhi nanalla, sachidananatma shiva nanu nane, Shivoham, Shivoham, Shivoham''. This is the next Sloka of Swetaswara Upanishad.

Divya Jyothi

Page 12 ఇందు ావ ెౕాసర ఉపష బె ంెూౕణ

उ0)तमेतत ् परमं तु ॄ3 त"ःमं:यं सुूित;ा<रं च । अऽातरं ॄ3'वदो 'व0द*वा लीना ॄ3"ण त*परा योिनमु?ा: ॥ ७॥

My nature is never a burden to me. Happiness is never a burden to me, whilst sorrow is.

ఇదను" పరమ సత% పరబ&హ( ఎందు *ెౕ+,ె. ఇదర./ మూరు బె; ఆ మూరూ బె 2ావ దు ఎందు ావ అథ5 6ా78ెూ9ె: ;ౕణ. ఈ పరమ సత%వ అ=ర అంద>ె అ? ాశ. పరమ సత%ద మూలతతవను" అథ56ా78ెూండవరను" బ&హ(Cాగ9ెందు, బ&హ(నను" అFతవ>ెందు, బ&హ(న./ ఐక% *ెూంIదవ>ాJ, జనన *ాగు మరణద చక&Iంద ముకM>ాదవ>ెందు (Oౕవను(కM) *ెౕళRవరు. ావ ?శద./న బదSావTెగళను" *ాగు ?శద ??ధ Fౕగళను" ెూౕడుెMౕVె. ?శద./ రంతరVాJ ఎల/వW బదSాగుతMSెౕ ఇరుతMVె. ావ 2ావ వసుMవను" బయసుెMౕVెYౕ అథVా 2ావ వసుMవను" వశప7స8ెూళ;Zెౕ8ెందు8ెూళR;ెMౕVెYౕ, ఆ వసుM =[క. అదను" ావ Iౕఘ58ాలదవ>ెగు ఇF]8ెూళ;లు ాధ%?ల/, ప&పంచద./ ఎల/వW ాా^.క ఎందు +దరూ ావ అద8ా^J హంబ.] అదను" _7దు8ెూండు ఇరుెMౕVె. ఇదు హా ె *ాగు అతృaMె 8ారణVాJ దు:ఖVాగుతM,ె, ?శద./ ాశతVాదదుd 2ావ దు ఇల/. ప&పంచద./ మూరు అంశగళ బె 6ాాడువరు, ఎచeర, సప" *ాగు ాఢ,ె&. ఇవ ావ *ెూంIరువ మూరూ అంశగ9ెౕ; ఎచeరద ]gయ./ ావ

ెూౕడువ ,ెౕ Zెౕ>ె, సప"ద ]gయ./ ఎల/వ మ>ెతు *ెూౕJ *ెూస ప&పంచ శురుVాగుతM,ె ఇను" ాఢ,ె&ె *ెూౕ,ాగ ప నః *ెూస ప&పంచ శురుVాగుతM,ె. ఈ ఎల/ ప&పంచగళR ఒం,ెౕ ా? ఈ ప&పంచగ+ె ఒందర kెూె ఒందు సంపక5 ఇ,ెయ? సంపWణ5VాJ ఎల/వW Zెౕ>ె Zెౕ>ె ప&పంచ. ౕవ సlా"వెgయ./ ఇ,ాdగ ౕవ అmF8ాద./ ఇరు?>ెూౕ అథVా nారతద./ ఇరు?>ెూౕ ౕవ lె& ె" 6ాoెూౕల/ . ౕవ ాడ,ె&య./ ఇ,ాdగ అ./ ప&పంచVెౕ ఇరువ Iల/, ఎల/వW అదృశ%VాగుతM,ె. *ాాJ, ఈ పరమ సత%ద./ మూరు అవెgగళR ఎచeర, సప" *ాగు ాఢ,ె& Zెౕ>ె Zెౕ>ెpౕ. ఒందు సమయద./ ఎచeరద ]gయ./ ఇదd>ె, ఒందు సమయద./ సప" ]gయ./ ఇరుMౕర *ాగు మెూMందు సమయద./ ాఢ,ె&య ]gయ./ ఇరుMౕర. ఈ 2ావ ]gగ+గూ పరసqర సంబంధ ఇల/, ఆదరూ ౕవ ఒబr>ెౕ; ఇదు *ెౕె ాధ%? ఎచeర?>ెూౕVాగ Zెౕ>ె ప&పంచద./ ఇరుMౕర, సlా"వెgయ./ Zెౕ>ె ప&పంచద./ ఇరుMౕర, ాఢ,ె&య./ Zెౕ>ె ప&పంచద./ ఇరుMౕర, ఆద>ె ౕవ ఎచeరVా,ాగ ౕవ ఒబr>ెౕ, ఇదు *ెౕె ాధ%? మూరూ అవెgగళR ఇVె, Zెౕ>ె Zెౕ>ె ప&పంచద./ ఇIdౕర, Zెౕ>ె Zెౕ>ె kాగద./ ఇIdౕర, మెM ౕవ ఒబr>ెౕ ఆగలు *ెౕె ాధ%? ఇదు *ెౕె ాధ%Vెంద>ె, ఎల/వW బదSాగుM>ెూౕVాగ బదSాగ,ె ఇరువ దు ఒందు మ(./ ఇ,ె. ఆ బదSాగ,ె ఇరువ దు ౕవ ఒం,ెౕ అ ెూ"ౕ nావ ె బరువంె 6ాడుతM,ె. ఎల/వW బదSాద>ె అదు ఒం,ెౕ ఆగలు *ెౕె ాధ%? ౕవ సlా"వెgయ./ ఇరుVాగ, మ( ఎచeరద అవెgయ ప ప" మక^ళ బె ప&s"]Idౕ>ా? అదు ఇదdt^దdంె Zెౕ>ె2ాuతు. ఒబr kెv స ా%] Zెళె ఎచeరVా,ాగ అళలు శురు6ా7ద. అవర sష%రు బందు అవరను" 8ెౕ+దరు, 'గురుగ9ెౕ ఏ8ె అళRMIdౕర, ఏ ాuతు'? kెv సం ా%] *ెౕ+దరు, 'ననె ఒందు కనాuతు, అదర./ ాను yెz ఆJ,ెd.'

Divya Jyothi

Page 13 'అదFంద ఏను ెూంద>ె' ' ాను yెz ఆJ,ెd, అ,ెౕ ెూంద>ె'. 'అదు కనసు గురుగ9ెౕ, ఈగ ౕవ ఎచeరVాJIdౕర, ఈగ ౕవ kెv గురు'. kెv గురు ఇను" kెూౕ>ాJ అళలు శురు6ా7దరు. sష%రు '2ా8ె అషుz kెూౕ>ాJ అళRIdౕర' ఎందు 8ెౕ+దరు. kెv గురు *ెౕ+దరు ' ాను yెz2ాద *ాె కనసు కండ kెv గురు{ౕ అథవ kెv గురు ఆద *ాె కనసు 8ాణుMరువ yెzYౕ, 2ావ దు సత%?'

THE SELF is that which remains unchanged in the past, present and future. It exists before and after time. It pervades and transcends all states of consciousness. It is called satyam, what is.

ఈగ ౕవ ఇ./ కు+Idౕర, ఆద>ె కన]న./ ౕవ Zెౕ>ె ,ెౕశద./ ఇరబహుదు. 2ావ దు సత%? కన]న./ ఇ>ెూౕVాగ ఏను సత% ఎందు ౕవ lె&s"సువ Iల/. ఈ ఎల/ బదSావTెగళR ఆదరు ాను అను"వ దు అ,ెౕ వ%tM, ఇదు *ెౕె ాధ%? బదSాగ,ె ఇ>ెూౕ ఆ 'ౕను' ా|. న"./ 'ా|' ఇ,ె. న" మనసు}, బుI~, ,ెౕహ ఎల/ బదSావTె ఆదరూ, బదSాగ,ె ఇరువ ,ెౕ 'ా|'. మదుVెె ముంె న" *ెండ *ెౕJదdరు? మదుVె ఆద mౕSె న" *ెండ *ెౕాదరు? ,ెౕహద./ బదSావTె ఆuతు. Zె+ె 8ెలస8ె^ *ెూౕెూౕVాగ మ( మ ెయవర kెూె 6ాా7 మతుM ాయం8ాల 8ెలసIంద బంద mౕSె మ( మ ెయవర kెూె 6ాా7. Zెళె ఇదd మనసు} ాయం8ాల ఇరువ Iల/. మనసు} బదSాగుతM,ె, బుId బదSాగుతM,ె *ాగూ ,ెౕహ బదSాగుతM,ె. ఆద>ె బదSాగ,ె ఇరువ దు ఏ ెూౕ ఒందు మ(./ ఇ,ె. ఆ బదSాగ,ె ఇరువ ,ెౕ 'ఆత(' అ,ెౕ 'ా|'. 'పరబ&హ(' మ(./ ా|2ాJ,ాd ె. అ,ెౕ పరబ&హ( మూరరలూ/ ఇ,ాd ె, 2ావ దు ఆ మూరు? అ,ెౕ భూత8ాల, భ?ష% 8ాల *ాగు వత56ాన 8ాల. ె ె" ఏ ెూౕ ఆuతు, ఇందు మెMౕ ెూౕ ఆuతు, ా9ె ఏ ెూౕ ఆగుతM,ె. ఎల/వW బదSాగుతMSెౕ ఇరుతMVె; ప&=ణ బదSాగుతMSెౕ ఇరుతMVె. ౕవ మ( సంబం‚కరను" గమ]IdౕF, ౕవ ెూౕ7,ాగ హుడుగ ాJదdవను మెM ౕవ ెూౕడుVాగ గడƒ „ౕె Zె9ెదు ,ెూడdవ ాJరుాM ె. మె ెూాMగద *ాె బహళ బదSావTె ఆగుతMSెౕ ఇరుతM,ె. ఋతు బదSాగుతM,ె, హVా6ాన బదSాగుతM,ె, ఎల/వ బదSాగుతMSెౕ ఇరుతM,ె. ాశతVాదదుd 2ావ దూ ఇల/. ఓ! ఎల/వW బదSాగుతMSెౕ ఇదd>ె 2ా8ె ఎల/ కు]దు *ెూౕగుMల/? ప& =ణ ఎల/వW బదSాగుతMSెౕ ఇVె; బదSాగ,ె ఇరువ దు ఏ ెూౕ ఒందు ఇ,ె. ఇల/Iదd>ె సంర=Tె ఆగుMర.ల/, ఎల/వW కు]దు *ెూౕగుతుM. కటzడగళR ఇVె, అవ8ె^ అ7lాయ ఇ,ె. అ7lాయ ఇల/Iదd>ె కటzడగళR కు]దు*ెూగుతM.తుM. ఏ ాదరు 6ాడ Zెౕ8ాద>ె, ఏ ాదరు ఉ+]8ెూళ;Zెౕ8ాద>ె బదSాగ,ె ఇ>ెూౕ అంతహుదు ఒందు ఇరZెౕకు. ప&పంచద./ బదSాగ,ె ఇ>ెూౕ అంతహుదు 2ావ దు? అ,ెౕ 'పర6ాత(, పరబ&హ('. మ(./ *ాగూ ప&పంచద./ బదSాగ,ె ఇరువ దు ఒందు ఇ,ె. అ,ెౕ 'పరబ&హ('; బదSాగుMరువ ?ద%6ానగళ./ బదSాగద తతVెౕ ‰పరబ&హ(‰. 2ాVాగలు బదSాగుMరువ దను" ావ _7దు8ెూంoాగ ప&=ణ ావ బదSాగుతMSెౕ ఇరZెౕకు ఇద8ె^ 8ెూ ెpౕ ఇల/. బదSాగుతMSెౕ ఇరువ దను" ావ *ెౕె _7దు8ెూం7రలు ాధ%? ాను ఎషుz ె ా"JIdౕ ఎందు *ెౕళRMౕర. ాను సుందరVాJ,ెdౕ ె ఎందు సంెూౕష; 2ావ దను" _7దు 8ెూం7IdౕF? ౕవ ,ెౕహద kెూె గురు]8ెూండు ,ెౕహవను" _7దు 8ెూం7IdౕF. ఇ,ెల/వW ,ెౕహ8ె^ సంబంధ పŠz,ెd. సలq వష5గళ నంతర ,ెౕహ8ె^ వయా},ాగ మె ెూౕVాగుతM,ె. ౕవ ఎషుz బుI~వంతరు; ౕవ తరగె ‹దలు. ఆద>ె ముంIన తరగె *ెూౕ,ాగ అ./ మJంత బుI~వంతరు ౧౦౦ జన ఇ,ాd>ె. ఇను" ముందువ>ె,ాగ మJంత బుI~వంతరు బహళ జన ఇ,ాd>ె, బుI~వం8ెయను" _7దు8ెూండు ఎషుz Iన ఇరలు ాధ%?

మనస}ను" _7దు8ెూండు ఆ*ా! నన" మనసు} ఎషుz సంెూౕషVాJ,ె ఎందు8ెూళR;Mర. ఆద>ె ఎషుz *ెూతుM మనసు}

Divya Jyothi

Page 14 సంెూౕషVాJరలు ాధ%? ౕవ మనస}ను" ,ెౕహవను" బుI~యను" డ,ె _7దు8ెూళ;లు ాధ%Vా ? ఆ అంటు?8ె మె ెూౕవను" 8ెూడుతM,ె, అదFంద Vెౕద ె. ప&పంచద./ నమె Zెౕ8ాదదుd ]గుతM,ె అను"వ ఆె పWణ5Vాగలు ాధ%?ల/. అదు చ.సుMరువ గుF; అదు చ.సుతMSెౕ ఇరుతM,ె. ననె ఒ9ె; అంt బంద>ె సంెూౕషVాJరుMౕ, ఒ9ె; అంt బంIతు ఆదరు అసంెూౕష; ననె 8ెలస ]t^ద>ె సంెూౕషVాJరుMౕ, 8ెలస ]t^తు ఆదరు అసంెూౕష; 2ా8ె? మదుVె ఆగలు ననె ఒ9ె; హుడుగ/హుడుJ Zెౕకు ]t^దరు; ఆదరు అసంెూౕష. ననె బ7M ]గZెౕకు, ]t^తు; ఆదరు అసంెూౕష, మ( Zెౕ78ె పŠzగ+ె 8ెూ ె ఏ ాదరు ఇ,ెpౕ? ప&ౕసల *ెూస Zెౕ78ె హుటుzతM,ె, ఇదు ౕవ OౕవంతVాJ ఇరువవ>ెగూ ప&=ణ

That which does not exist, like the antlers of a fish, is called asat, unreality.

నoెయుతMSెౕ ఇరుతM,ె, ననె అదు Zెౕకు, ననె ఇదు Zెౕకు, ననె మెూMందు Zెౕకు *ాగు ననె *ెూర ప&పంచIంద Zెౕ>ె ాదరు Zెౕకు.

ఆెగళR పWణ5Vాగలు ాధ%Vెౕ ఇల/. అవ బదSాగుతMSెౕ ఇరుతMVె. ఇదFంద ఏ ాగుతM,ె? మ( ఆెగళR పWణ5Vాగ,ె *ెూౕ,ాగ మెM మెM హుటుzతMSెౕ ఇరZెౕకు. ప నరa జననం ప నరa మరణం. మెM హుటుz మెM ావ . బదSాగుతMSెౕ ఇరువ ద8ె^ ఎషుz 8ాల అంŠ8ెూం7రలు ాధ%? 2ారు ాశతVాJరువ ద8ె^ అంŠ8ెూళR;ాM>ెూౕ, అవరు ముకM>ాగలు ాధ%. అవరు 2ావ దను" _7దు8ెూండరు? 2ావ దు ాశతVాదదుd? అవరు ా|యను" _7దు8ెూండరు, అ,ెౕ మ(./ ఇరువ ాసతVాదదుd - ా|, అ,ెౕ పర6ాత(, పరబ&హ(. ాను మనస}ల/, ాను ,ెౕహవల/, ాను బుI~యూ అల/ ాను ా| ఎందు మె అథ5Vా,ాగ ౕవ ముకM>ాగలు శురుVాగుMౕర, ఇల/ అంద>ె Oౕవన పW5 బFౕ ఆత. 2ారు పరబ&హ(నను" _7దు8ెూళR;ాM>ెూౕ అవరు ముకM>ాగుాM>ె; Oౕవను(కM>ాగుాM>ె.

संयु?मेतत ् <रम<रं च $य?ा$य?ं

भरते 'वBिमशः |

अनीशCा*मा बDते झन*वा दे वं

भो?ैभावात ्

मु+यते सव&पाशैः ||౭ ॥

అ=ర Ð అ? ాశ, =ర - ాశ, వ%కM - ప&కŠత *ాగు అవ%కM Ð అప&కŠత ఎల/వW భగవంతంద సంర=Tె2ాగుM,ె. ఒందు సమయదవ>ెగూ భగవంతనను" అFయలు న„(ంద ఆగువ Iల/, ఇదు బంధన8ె^ 8ారణVాగుతM,ె. ా ెౕ అనుభ?సువవ ఎందు +దు బంధన8ె^ ఒళాగుాM ె, 2ాVాగ భగవంతన అFవ అవె ఆగుతM,ెYౕ అందు అవను బంధనముకM ాగుాM ె; ఎSా/ బంధనగ+ంద డుగoె *ెూందుాM ె. *ాాJ ప&పంచవ అ? ాశ *ాగు ాశIంద తుం,ె. =ర ఎంద>ె ాశ, ప&పంచద./ ాశVాగ,ెౕ ఇరువ దు 2ావ ,ాదరు ఇ,ెpౕ? ఎ./ పర6ాణుగళR, అణుగళR, గ&హగళR, న=త&గళR, న=త&ప ంజగళR, సూయ5 ఇరువ{ౕ, అ./ ఎల/వW Oౕవన 8ాSావ‚యను" *ెూంIరుతMVె - ావ . హుŠzద mౕSె ావ శత]దd. ఎల/వW ఎSా/ వసుMగళ: ాశVాగుతM,ె, ాశVాగువ దను" =ర ఎందు *ెౕళSాగువ దు. ప&పంచవ ాశVాగువ వసుMగళ ె"ౕ *ెూంIరువ దు. 8ెలవ Iౕఘ5 8ాలదవ>ెగూ ఇరబహుదు, 8ెలవ అలq8ాలదవ>ెె ఇరబహుదు. సూయ5 8ెూౕŠ 8ెూౕŠ వష5గళ తనక ఇరబహుదు, ౌర మండల నూరు 8ెూౕŠ వష5గళ 8ాల ఇరబహుదు; ఇరుVె సలq IనVాద>ె ఆ ె సలq వష5?రహుదు; మనుష% ౭౦ - ౮౦ వష5 ఇరబహుదు; ఆద>ె ఎల/వW సహ ఒందు 8ాల8ె^ ాశVాగుతMVె. ప&పంచద./ ఎల/వW

Divya Jyothi

Page 15 ాశVాగుతMVె ఎంద>ె మరణ *ెూందుతMVె. మరణVెౕ ప&పంచద యమ; *ాాJ అదను" మృతు% Sెూౕక ఎందు *ెౕ+,ె. సంసృతద./ భూ„ె ఒందు ఒ9ె; *ెసF,ె ఆద>ె ఆంగ/ nా•ెయ./ భూ„ అంద>ె భూ„ అ•ెzౕ. సంసృతద./ భూ„ె మత%5 Sెూౕక ఎను"ాM>ె; అంద>ె ాశవను" *ెూందSెౕ Zెౕ8ాద జనFంద తుంద ప&పంచ - ావ . ప&పంచద./ ఇరువ ,ెల/ ాశVాగుతM,ె అంద>ె ావ శత]దd.అ=రవ ప&పంచద./ ఇ,ె అంద>ె అ? ాశ. ,ెౕహవ మరణ *ెూందుతMSెౕ ఇరుతM,ె ఆద>ె OౕVాత( అ? ాs; అదు Zెౕ>ె ,ెౕహద./ ెౕF8ెూళR;తM,ె. ఇద ె" అ=ర అథవ అ? ాs ఎందు *ెౕ+,ె. *ాాJ ప&పంచవ అ=ర - అ? ాశ *ాగు =ర - ాశద „శ&ణ.

The Gross body is born as a result of meritorious actions of the past and is the vehicle by which one gains experience in the world. It is born, grows, sustains itself, decays and finally dies.

ప&పంచవ వ%కM - ప&కŠత *ాగు అవ%కM - అప&కŠత. ఒందు Jడ ఇ,ె, ఒందు ౕజ?,ె. ౕజద./ ఏ,ె? ఏను ఇల/. అ./ ౕజ ఇ,ె2ా? ఇల/. ౕజద./ మరవ అప&కŠత సూ=– రూపద./ ఇ,ె. అ./ ,ెూడƒ మరవ అప&కŠతVాJ అౕ సూ=– రూపద./ ఇ,ె. ౕవ ౕజవను" భూ„య./ M,ాగ, అద8ె^ ౕరు *ాగు ెూబrర *ాt,ాగ ౕజవ మరVాగుతM,ె. ౕజవ అవ%కM అప&కŠVాద>ె, మరవ వ%కM - ప&కŠత రూప.

సంసృతద./ 6ానవFె ఏను *ెౕళRాM>ె ెూM,ెpౕ ? వ%tM ఎంద>ె అవ%కMVాJరువ దు వ%కMVాగుతM,ె ఎందు. హుటుzవ ‹దలు ౕవ ఎ./ ఇIdF? అవ%కMVాJ ౕజద రూపద./ ఇIdF; ఆmౕSె వ%కMVాJ ప&కటెూండు 6ానవ రూప *ెూందు?F, మెM మరణ *ెూంIద mౕSె ప నః అవ%కMVాJ ౕజVాగు?F.

సృ—z2ాగువ ముంె ఈ ప&పంచవ ఎ./ ఇతుM? అవ%కM రూపద./ ఇతుM. *ాాద>ె అవ%కMVాJరువ దను" వ%కMప7సలు 2ా>ెూౕ అథVా 2ావ ,ెూౕ శtM ఇ,ె. అప&కŠతVాదదdను" ప&కట ప7సలు 2ా>ెూౕ ఇరZెౕకు; అ,ెౕ పరబ&హ( - పWణ5 ప&Cె. అవ%కMIంద వ%కM *ాగు వ%కMIంద అవ%కM బదSావTె సతతVాJ ఆగుతMSెౕ ఇరుతM,ె. బదSాగ,ె ఇ>ెూౕ అంతహుదు *ాగు ఈ బదSావTెగళను" ఆగువంె 6ాడువ 2ావ ,ెూౕ ఒందు శtMu,ె. ఆ బదSాగ,ె ఇరువ ద8ె^ ఏ ెందు *ెౕళRాM>ె? అ,ెౕ ఈశర - భగవంత. భగవంత ెౕ అ=ర *ాగు =ర, వ%కM *ాగు అవ%కMవను" సంర=Tె 6ాడుM,ాd ె; ఇల/Iదd>ె ఎల/వW కు]దు*ెూౕగుతుM .

ౕవ 2ావ ,ాదరు మ ెె *ెూౕ,ాగ ఏను ఆగుతM,ె? ఆ మ ెె *ెూౕద త=ణ ఆ మ ెయ ]g ెూాMగుతM,ె; ఆ మ ెయ ఒడ మ ెయ./ ఇరువ9ె: ౕ ఇల/{ౕ ఎందు. ఆ మ ెయ ఒడ అవళ తవFె *ెూౕJదd>ె, ఆ మ ెయు మూరు Iనగళ./ అవ%వెgయ రూప *ెూంIరుతM,ె. తyెzగళR Š?య mౕSె శ˜గళR కు5య mౕSె ఇరుతMVె. 2ా8ె? వ%వ]gతVాJ 8ాయ5 ాగలు (ెౕతన శtM) అFవ ఇరZెౕకు ఇల/Iదd>ె ఎల/వ అవ%వ]gత రూప ాళRతM,ె. ఎల/వW సతతVాJ బదSాగుతMSెౕ ఇరుతM,ె; ఆదరు ప&పంచవ ఇ,ె, ఇదు *ెౕె ాధ%?

Zెంగళ:రు మ*ా నగరద./ సంార సMంభన ఆగుతMSెౕ ఇరుతM,ె. ఆద>ె ౌరమండలద./ అథVా న=త&ప ంజగళ./ సంార సMంభన ెూౕ7Idౕర? 8ెూౕŠ 8ెూౕŠ గ&హగళR ఇVె; ఆద>ె అ./ సంార సMంభనVాJల/ *ాగు ఎల/ గ&హగ+గూ kాగ?,ె. ఇదను" సంర=Tె 6ాడుMరువ దు ‰పWణ5ప&Cె‰. మ( ఉ]>ాట ఖరVాJ ఒం,ెౕ అంతరద./ *ెౕె ఆగుతM.,ె? మ(

Divya Jyothi

Page 16 హృదయ బ7త ఒందు =ణ ంత>ె ఏ ాగుతM,ె? ౕవ ఉ]>ాడలు ఆగIదd>ె ఏ ాగుతM,ె? ఎల/దరలూ/ సువ%వెg ఇ,ె. Zెళె సూYౕ5దయ ఆరు ఘంyెె ఆగుతM,ె సంkె సూ2ా5సM ఆరు ఘంyెె ఆగుతM,ె. మ( ,ెౕహద./ వ%వెg ఇ,ె; ప&పంచద./ వ%వెg ఇ,ె; ఎల/వW బదSాగుతM.దdరూ అదర./ యమగళR ఇVె .

ఎల/ బదSావTెగళR అవ%వెg, ప& =ణద బదSావTెగళ: అవ%వసgె. అ./ ెూందలగళR ఇVె ఆద>ె యమగళR ఇVె. ప&Iన మ( ,ెౕహద./ బహళ Oౕవ8ెూౕశగళR హుటుzతMSెౕ ఇరుతMVె, ాయుతMSెౕ ఇరుతMVె. ఆద>ె మ( ,ెౕహ య™ా]gయ./

The knot of ignorance in the heart is finally removed when one comes to see one's own true non-dual nature by means of imageless samadhi.

ఇరుతM,ె. nౌక యమ?,ె *ాగు kై?క యమ?,ె ఆదరూ ప&పంచద./ ప&=ణ బదSావTె ెూందల?,ె. బదSావTె ఇదdరూ ఆ బదSావTెయలూ/ వ%వెg ఇ,ె. ౕవ ౌరమండలవను" ెూౕ7Idౕర? ౕవ Zాహ% ప&పంచవను" ెూౕడుMౕర? అణుగళR పర6ాణుగళR? ఒందు ఎSె8ా›v (అ?nాజ% ?దు% ఖణ ) ఖరVాJ ఒందు I5షz అంతరద./ ఖరVాJ నూ%t/యœ అను" సుతుMతM,ె; అదూ గIత Vెౕగ *ాగు శtMయ kెూె. ఈ యమవను" lా.సలు *ెౕ+దుd 2ారు? ఎSె8ా›v నూ%t/యœ అ./ కు]య బహు,ాJతుM. ఎSా/ కoెయలూ/ యమవW ఇ,ె అ,ెౕ సమయద./ ెూందలవW ఇ,ె. యమ *ాగు ెూందల ఏక8ాలద./ ఇ,ె, వ%వెg *ాగు అవ%వెg ఏక8ాలద./ ఇ,ె, జ *ెౕళZెౕ8ాద>ె ఎల/వ బదSాగుతMSెౕ ఇరుతM,ె, ఎల/వ అవ%వెgpౕ. ఆద>ె ౕవ అదను" Iౕఘ5VాJ గమ],ాగ అ./ పFపWణ5Vాద క&మ?,ె; ఇదను" 6ా7దవను ‰పరబ&హ(, ఈశర పర6ాత(‰. కమ5ద./ క&మ?,ె; ావ ఏను కమ5 6ా7దరు అదర ఫల బం,ె బరుతM,ె. 2ారు ఈ వ%వెgయను" 6ా7దవరు? అ,ెౕ ఈశర, పర6ాత(. అ,ెౕ మ./ ఇరువ ెౕత ా శtM - ప&Cె. ౕవ భగవంతనను" అFయువవ>ెగూ Oౕ?యు బంధనద./ ఇరుాM ె.

nెూౕకž nావన - Oౕ?ె ా ెౕ ఆనంIసువవ ఎంబ nావ ె ఇరుతM,ె; ఆనంIసువవ ఎంబ nావ ె మన]}న kెూె గురు]8ెూంoాగ బరుతM,ె. ాను అదను" ఆనంI],ె ఇదను" ఆనంI],ె; మ( ఆనందVెల/ ప&పంచ8ె^ సంబంధపŠzదుd. ప&పంచవ బదSాగుతMSెౕ ఇరుతM,ె. ఒందు =ణ ఆనందIంద ఇదd>ె మెూMందు =ణ దు:ఖ, మనసు} ప&=ణ బదSాగుతMSెౕ ఇరుతM,ె; అదు *ెౕె బదSాగద తతVాగలు ాధ%? బదSాగ,ె ఇరువ దు మ(./ ఇ,ె, *ాాJ ౕవ *ెౕళZెౕకు; ‰బదSాగ,ె ఇరువ తతవ ా ెౕ, ా ెౕ బదSాగద ా|, ప&పంచదలూ/ బదSాగ,ె ఇరువ దు ా ెౕ, ప&పంచద./ ఇరువ దు ా ెౕ - ఈశర. ప&పంచద./ ఇరువ దు ఒం,ెౕ తత, అ,ెౕ బదSాగద ాను‰. అదను" అథ5 6ా78ెూంoాగ, ా ెౕ ఆనంIసువవ అ ెూ"ౕ పFకలq ెuంద ముకM>ాగుMౕర. ా ెౕ ఆనంIసువవ ఎను"వ దు మన]}ె సంబంధ పŠzదుd; ఆద>ె ౕను మనసు} అల/, మనసు} బదSాగుతMSెౕ ఇరుతM,ె, ఆద>ె ౕను బదSాెూల/. 8ెలవరు *ెౕళRాM>ె '*ౌదు *ౌదు గురుగ9ెౕ ౕవ సF2ాJ *ెౕ+IF, నన" గండ ౩౦ వష5Iంద _ౕె ఇ,ాd ె, మదుVెె ముంె ెూMదd>ె ాను అవన బె ఆగ. అథVా మన]}న బె ఆగ. 6ాాడుతMSెౕ ఇర.ల/'. మ(./ ఎల/వW బదSాగుతMSెౕ ఇ,ె, ఆదరు ా ెౕ అను"వ దు *ెూౕJల/. మ(./ ఇరువ బదSాగద తతVెౕ - పర6ాత(, పరబ&హ(, ఈశర. ప&పంచద./ బదSాగ,ె ఇరువ దు ఇ,ె, అ,ెౕ పర6ాత( ఈశర. ఇదను" అFతవరు nెూౕత&త, మన]}న kెూె గురు]8ెూళR;వ దను" టుz, ా ెౕ ఆనంIసువవ ఎంబ పFకలq ెuంద డుగoె *ెూందుాM ె.

Divya Jyothi

Page 17 'Sŕą&#x2020;ŕą&#x2013; ŕ°&#x17D; ఞ¥¢ 6ŕ°ž7' ŕ°&#x2026; ŕą&#x2020;ŕą&#x201A;"ŕą&#x2022; kŕ°ž_>ఞత๠ŕą&#x2020;ŕą&#x201A;ŕą&#x2022;ŕ°Ąŕą Mŕą&#x2022;ŕ°°, ŕ°&#x2020;ŕ°Ś>ŕą&#x2020; ŕą&#x2022;ŕ°ľ ŕ°&#x2020;ŕ°¨ŕ°&#x201A;Iస๠ాా ŕ°&#x2026;ŕ°˛/, ŕą&#x2022;ŕ°ľ 6ŕ°žŕ°Ąŕą ŕ°ľŕ°ľŕ°°ŕą&#x201A; ŕ°&#x2026;ŕ°˛/, ŕ°&#x2026;Fŕ°Żŕą ŕ°ľŕ°ľŕ°°ŕą&#x201A; ŕ°&#x2026;ŕ°˛/, 'ŕ°&#x2020;ŕ°¤(' ŕ°&#x2021;,ŕą&#x2020;ŕ°˛/ŕ°ŚFŕ°&#x201A;ŕ°Ś ŕ°Žŕą ŕ°&#x2022;M. ŕ°&#x2021;ఌన๠" ŕ°&#x2026;Fŕ°žŕ°&#x2014; ŕą&#x2022;ŕ°ľ ŕ°Žŕą ŕ°&#x2022;M>ŕ°žŕ°&#x2014;ŕą Mŕą&#x2022;ŕ°°. '' ఞన๠ఞ ŕą&#x2020;ŕ°&#x201A;ఏ๠ఌ๠ఞనల/, ŕ°&#x2C6; ,ŕą&#x2020;ŕą&#x2022;ŕ°š ŕ°Žŕ°¨ ŕ°Źŕą I~ ఞనల/, ŕ°¸e,ŕ°žŕ°¨ŕ°&#x201A;,ŕ°žŕ°¤( sŕ°ľ ఞన๠ఞ ŕą&#x2020;ŕą&#x2022;, s{ŕą&#x2022;ŕ°šŕ°&#x201A; s{ŕą&#x2022;ŕ°šŕ°&#x201A; s{ŕą&#x2022;ŕ°šŕ°&#x201A;'' ŕ°&#x2021;ŕ°Śŕą ŕą&#x2020;ŕą&#x2022;ఞసర ŕ°&#x2030;ŕ°Şŕ°ˇ ŕ°Žŕą ŕ°&#x201A;Iŕ°¨ ŕą&#x2020;Â&#x2DC;/ŕą&#x2022;ŕ°&#x2022;.

As gold purified in a furnace loses its impurities and achieves its own true nature, the mind gets rid of the impurities of the attributes of delusion, passion and purity through meditation and attains Reality.

Adi Sankaracharyaâ&#x20AC;&#x2122;s search for a Guru Adi Sankaracharya, the great saint of India was wandering in search of a Guru, a True Master who has embodied the truth and reached Self-realization. His intense desire was to have as his Guru only a person who had realized Brahman. If this is the expectation of a disciple, is not that Guru most fortunate? Shankara went towards North. He came to the banks of river Narmada after passing through many hermitages. Then he found the hermitage of a Mahayogi. And this was Govinda Bhagavatpada. Seeing him in a state of deep samadhi, Shankara's heart was filled with satisfaction. Adi Sankaracharya met Swami Govindapada Acharya in a hermitage in Badrikashram (Badrinath) in the Himalayas and he prostrated at the teacher's feet. Govinda asked Sankara who he was. Sankara replied: "O revered Guru! I am neither fire nor air nor earth nor waternone of these, but the Immortal Atma (Self) that is hidden in all names and forms". He also said in the end: "I am the son of Sivaguru, a Brahmin of Kerala. My father died in my childhood. I was brought up by my mother. I have studied the Vedas and the Shastras under a teacher. I took Apath-Sanyasa when a crocodile caught my foot while I was taking bath in the river. Kindly initiate me formally into the holy order of Sanyasa". Adi Shankara then replied with a verse composed extempore, that brought out clearly the Advaita philosophy in regard to the Self. Swami Govinda was very much pleased with the truthful narration given by Sankara. Shankara was then initiated as Govinda Bhagavatapada's disciple, thus formally entering Sanyasa. It was soon obvious to Govindapada, himself an enlightened being, that Shankara was Shiva come to earth in human form (Incarnated). He was delighted with his new pupil who observed the traditional rules that must be applied between teacher and disciple. Having initiated him and invested him with the robe of a Sanyasin, Swami Govinda taught him the philosophy of Advaita which he himself had learnt from his Guru-Gaudapadacharya. Under the guidance of Govindapada, Shankara mastered everything in Hatha, Raja and Jnana Yoga in only three years, after which he received initiation in the knowledge of Brahma. For the boy Shankara who had obtained a marvelous success in comprehending the Advaita philosophy, "The spiritual Yoga" was very necessary. A person who at his will could forget himself and the world and enter the indescribable state of supreme peace! Such was the Guru. And the disciple was one who was qualified to attain that state. This was a preparatory step of

Divya Jyothi

Page 18

Shankara in getting dynamic power which would facilitate the great work he was to do in future. Understanding the truth is different from experiencing it. Govinda Bhagavatpada enabled Shankara to attain this state of glorious experience. The wise who have attained this state call it the experience of the Infinite. This experience gave rich nourishment to Sankara's personality. The entire world appeared to be full of Brahman to him. After this the only thing that remained to be done was to communicate the bliss he had known and experienced to one and all through Vedanta. This work was assigned also to him by his Guru Govinda Bhagavatpada.

Who can disturb the peace and happiness of a man if he has the true spirit of renunciation and has controlled his desires, even if he be the poorest, sleeping only in the temple halls and choultries or under trees or on the bare ground and just with a deer skin to cover.

Sankara learnt all the philosophical tenets from his Guru Govindapada. Govinda asked Sankara to go to Kashi. Sankara proceeded to Kashi where he wrote all his famous commentaries on the Brahma Sutras, the Upanishads and the Gita and successfully met all the criticisms leveled against them. He then began to propagate his philosophy. Sankara had the greatest esteem for his Guru Govindapada and his Parama Guru or the teacher's teacher, Gaudapadacharya.

Prabhuji Speaks on Akshaya Tritiya Let us contemplate on the festival of Akshaya tritiya. Next Monday is Akshaya Tritiya. The festival of Akshaya Tritiya it is customary that people buy gold. Lot of ads to buy gold on the day of Akshaya Tritiya and it will multiply. Also any activity which you undertake on that day, it will prosper so that is the tradition of what people do on Akshaya Tritiya. Now how long back this tradition of gold buying was there, we don’t know. Is it recent marketing technology, we don’t know. Okay, at least the gold sellers will become rich, last Akshaya Tritiya twenty tons of gold was sold in India. So every year lot of gold will be sold. Now what is the spiritual significance of Akshaya Tritiya, let us contemplate on that. Akshaya Tritiya comes in the month of Vaishakha, astrologically both Sun and Moon are exalted during this period. Our ancestors they fixed certain points of time called Muhurthas which they called as auspicious. In Universe everything has a time, everything follows certain cycle. Say, for example – during morning Sun rise, animals and everybody get up and during night everybody goes to sleep. So this is an Universal phenomenon. During full moon, or during new moon there is a tide variation in the ocean. So nature affects our behavior and nature affects what we do. So this was the observation of our ancestors. So they said when the Sun and Moon is exalted whatever we do reaping of that will happen in a greater degree. The reason is during this vaishakha rainy season or monsoon starts. During rainy season what happens, whatever you sow there is a growth and everywhere in the nature you can see greenery, plants. It is a period of fertility because of rainy season and rain starting all round greenery will start, greenery will come up. So whatever you do in this season there is a greater return for whatever you sow and reap in larger quantity, that is what they said. So the concept started with the tilling the ground and sowing the seeds, so that when the rain comes whatever you sow you will get in larger quantity. So that concept has

Divya Jyothi

Page 19

been extended to everything money, material wealth, gold everything. Initially it was agricultural country, the concept was by the time Akshaya Tritiya comes you keep the land ready then sow the seeds then rainy season comes, whatever you sow you will reap. So you will get prosperity that was the concept behind Akshaya Tritiya. Now the concept has gradually been extended to other aspects of life also. So you buy gold or you do something. Right, in general Akshaya Tritiya is associated with Akshaya which means infinity okay. Akshaya means one which is imperishable. Kshaya means something which diminishes, Akshaya means infinite. So Akshaya Tritiya means Infinite or infinity. Consciousness is infinite, it is related to Infinity, it is related Consciousness which is related to infinity. The company of the good weans one away from false attachments; when attachment is lost, delusion ends; when delusion ends; the mind becomes unwavering and steady. An unwavering and steady mind is merited for Jeevan Mukti (liberation even in this life).

Tritiya is third day, it is actually third day. So in spiritual terminology three refers to three gunas of nature. sattva, rajo and tamo guna. Okay, now what happens is that these three gunas play on at infinity, they keep on going. The play of three gunas is what nature is about, the play of three gunas is what Prakriti is about. This goes on throughout the year or as long as the Creation is there these three gunas play. Play of three gunas is also infinite in nature. Right, so the play of nature which goes on and on and on forever is represented by three. Akshaya is infinite consciousness, infinity which happens because Solar and Lunar exaltation, which happens because rainy season starts and whatever you do , you will get infinite returns. That is the meaning of Akshaya Tritiya. But then, people can mistake it for only material prosperity, so that is why there are many stories that are associated with Akshaya Tritiya. And each of the stories carry some deeper spiritual meaning or something to apply in our life. This is true for any festival in India. Every festival of India has some deeper spiritual significance or a call for action, different type of call for action . Let us understand what is the spiritual significance of Akshaya Tritiya. It is said that during Akshaya Tritiya day, the first Satya yuga started. It is the beginning of Satya yuga. There are four yugas â&#x20AC;&#x201C; Satya yuga, Treta yuga, Dwapara and kali yuga. Yugas are periods of time. Now these yugas also go in a cyclic fashion. Satya, Treta, Dwapara and Kaliyuga and from Kaliyuga again it goes back to Satya or it can go back to Dwapara, Treta, and Satya yuga. Human consciousness does not suddenly go from Kaliyuga to satya yuga. Dwapara, Treta and Satya yuga, it can shift back like that. So it is like a season. Summer, winter, autumn and spring. So seasonally human consciousness also goes through various cycles. This is the concept of yuga. Satya, treta, dwapara and Kaliyuga there are four yugas. Now these four yugas are also associated with the four metals. Satya yuga is associated with Golden age of human consciousness, Treta yuga is associated with the Silver age of human consciousness, Dwapara yuga is associated with bronze age of human consciousness and Kaliyuga is associated with Iron age of human consciousness. Okay. So there are four yugas and they are associated with metals. Gold and silver are called special metals, what is the specialty of gold? It does not rust like other metals. Iron rusts, gold retains its purity, silver also retains its purity. In bronze you can see some fading, and iron rusts. So the human consciousness was like gold during satya yuga, that is why it is associated with gold. Probably human beings have a desire to go back to satya yuga, that is why you keep on buying gold. So the golden age which is called satya yuga, that started with Akshaya Tritiya. Now if you

Divya Jyothi

Page 20

keep on buying gold, you will not go back to satya yuga. You have to meditate and purify your consciousness to go back to satya yuga.

As long as you are fit to make an earning, so long will your kith and kin be solicitous about you, but no sooner your limbs become infirm and your earnings cease, none will care for you, not even your own home-folk.

So the golden age of human consciousness is called Satya yuga, then comes treta â&#x20AC;&#x201C; silver, bronze and iron. So what was there in Satya yuga? In Satya yuga all human beings were more closer to truth consciousness. So they had the atma Jnana or self realization was very easy, society in general was living in truth that is why it is called Satya yuga. Human beings identified themselves more with Consciousness that is why it is called Satya during Satya yuga. Then gradually treta yuga started. The process of de-identification with consciousness started, human beings slowly started identifying themselves with the body, mind and the intellect. During Satya yuga there was more identification with Atma and life was being led in truth, that is why it was called Satya yuga. In remembrance of that, Akshaya Tritiya is there, it is the day Satya yuga or golden age of human being started. Then comes treta yuga. The body, mind and intellect are three aspects of human beings. In treta yuga gradually human beings started associating and identifying with the intellect. In dwapara yuga, human beings started identifying with the mind, and in Kaliyuga human beings started identifying with the body. So this is the change in the consciousness of human beings, from gold to silver to bronze and finally to iron. That is the four yuga. To remember that once upon a time all living beings lived in truth, Akshaya Tritiya is celebrated. And that consciousness is truth consciousness - Satya and that alone is infinite, that is why Akshaya Tritiya. Out of the human consciousness what is eternal and permanent is the consciousness or identification with the truth, which is Atma. And that is associated with the golden age. When you associate yourself with the Atma, you will experience an eternal consciousness which is immortality. So that is why the beginning of the golden age of human consciousness is remembered as Akshaya Tritiya, the consciousness which is eternal in nature. And that also reminds us that Consciousness has come down from eternity to iron age â&#x20AC;&#x201C; from gold, to silver to bronze to iron. Iron age is called Kaliyuga which is dark age. What is the darkness is that the consciousness or Atma is pure Awareness whereas body is pure unawareness. Body is jada an Atma is Chaitanya. Consciousness is of the nature of chaitanya or pure awareness, whereas body is of the nature of pure inertness. Now this body appears to be alive, that life in the body is because of the reflection of Atma chaitanya on the body, mind and the intellect. The light of Atma falls on the intellect, mind and the body and the reflected light is what gives the body, mind and intellect the animation or life or prana. When the sunlight falls on water, stone and mirror the reflection of the sunlight is the maximum on the mirror, slightly less on the water and the least in the stone. Similarly the light of inner consciousness or Atmajyothi fall on the intellect it reflects the maximum in the intellect, that is why intellect is the most shining one, then on the mind it is slightly less and slightly lesser in the body and still lesser in the material nature. So because of this, the intellect has the maximum reflection of Atma Chaitanya or consciousness. Now when the human mind associates and identifies with the Atma or Satya it is called Satya yuga because it is associated with chaitanya. That is the golden age of human consciousness that cannot be corrupted. On the other hand, when the human being identifies with the body they are identifying with the

Divya Jyothi

Page 21

The guru should be one who knows the scriptures, is blameless and a supreme knower of God. He should be at peace in God, tranquil as a fire that has run out of fuel. He should be a boundless ocean of compassion and the friend of those who seek his protection.

totally jada or insentient which means your inner consciousness, chaitanya swaroopa you have forgotten totally and associated with material nature. That is why it is called Dark Age, iron age or Kaliyuga you have completely forgotten your real nature. There is darkness of human consciousness, it is the night of human consciousness. Kali means dark, it is the darkness of human consciousness. So in this night at least remember that once upon a time there was a golden age of human consciousness called as Satya yuga and satya means Akshaya or eternal and the eternal truth plays with material nature. There is a play of consciousness with the material nature which consists of three gunas – satva, rajas and tamas. In remembrance of that we celebrate Akshaya Tritiya and Akshaya Tritiya is associated with Gold. This is one story which is associated with Akshaya Tritiya. So the first association of Akshaya Tritiya is Golden age of human consciousness. The second story associated with Akshaya Tritiya is the story of Akshaya Patra. Pandavas with Draupadi were in exile and were staying a hut in a forest. There used to be many guests in their house and there was not enough food to feed the guests. So Dharamaraya was known for Dharma and charity. Draupadi was somehow struggling and juggling with whatever she had, to feed the people who were visiting them in their hut. On the day of Akshaya Tritiya, Shri Krishna appeared to Draupadi at their hut in the form of a Brahmin. The Pandavas and Draupadi had just finished their lunch and there was no food left. Shri Krishna said that he was very hungry and asked for some food. Then Draupadi said that she was very sorry there was nothing left in the house to feed the Brahmin. Shri Krishna asked Draupadi to bring the vessel. In that vessel there was one grain of cooked rice was available, Krishna eats that grain of rice and says that it was enough for him and that his stomach was filled, and was happy with the food and told them to ask for a boon. Draupadi realized that the Brahmin was none other than Shri Krishna himself and says she does not require any boon. Shri Krishna still granted the boon that whenever Draupadi cooked in that vessel, she can feed any number of people and that is called Akshaya Patra, she will not exhaust whatever she cooked in that vessel and be able to feed n number of guests that came to their hut, until Draupadi and her husbands ate the food. Once Draupadi and the Pandavas ate the food, then the food would be exhausted in that vessel until the next day when she would cook again. Akshaya means one which does not exhaust, there is no exhaustion and no deficiency and can feed n number of people. So this is the story of Akshaya Patra that is associated with Akshaya Tritiya. Again this story has deeper spiritual meaning and significance. Krishna comes to your house and is asking for food in Draupadi’s house. Draupadi gives a grain of rice and Krishna feels fulfilled. So this is actually how God feels when you offer even a small thing to him. Even one grain of rice if you offer, God feels very happy. There is a shloka in Bhagavad Gita – Phalam, patram pushpam thoyam, even if the devotee offers one phalam or fruit, patram or leaf, pushpam or flower or your water if he offers, Lord is pleased. See the Universal Consciousness is pleased with whatever you offer. It is not that you have to offer something big, so even if you have something big don’t offer something small. So what happens is, even if you offer a flower, fruit, a leaf or water also, God or Bhagwan will be pleased. It is not what you offer that makes the difference. It is the attitude with which you offer that makes the difference. God is pleased not with what you offer, one grain of rice is nothing for God or Krishna, but with the attitude with which Draupadi offered the grain of rice made the difference. So even if you

Divya Jyothi

Page 22

offer anything to God, your offering will please him because of your attitude. That is why whenever you eat food and whenever you get anything in life, if you offer it to God, God will be pleased. Bhagwan will be pleased. So Christians always have a prayer before eating their food thanking the Lord for giving them their daily bread. We have a prayer to Bhagwan, “Brahmarpanam brahmahavi..”. we have offered everything. Also we have a prayer “aham vaishvanara bhutva..” also the Lord is there as the fire of prana in our stomach and digests the food. He has given us the food and he is the one who digests the food, this is a prayer of gratitude to the Universal Consciousness to the Bhagwan or Universe for giving us life, food. The life of a man is as uncertain as rain drops trembling on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief.

In the Universe, if you see there are billions and billions of stars, planets and galaxies, none of them are living. The life is not there. Life is very rare. The whole earth is very big, but the plants, animals and vegetation that has life is very small portion of the land. Life is there in the lifeless. All around there is no life. Life is a rarity; human life is even rarer. It is a gift from God – life is a gift, food to survive is a gift and we thank God for everything, and with that gratitude Draupadi offered a grain of rice to Krishna and Krishna gave Akshaya Patra to Draupadi, a vessel that can feed any number of people. So the story is telling us that when we live in gratitude to the Universe and Consciousness, the Lord or Universe will bless us with abundance. Even if we offer something very small with an attitude of gratitude, abundance will come to you. Are we living in abundance consciousness or are we living in deficiency consciousness? We always have a deficiency consciousness. Our mind always focuses on what we don’t have in life. What we are missing in life is what our consciousness is about. We always complain that we don’t have this or that. We have a deficiency in our mind for something that we lack. We need to be so grateful for having a human birth in this lifetime, having a life where we are able to experience this creation which is infinity and fulfill this life as a human being – realization of the Self. For that gratefulness is required. Instead of that we live in a consciousness of deficiency. Look around you at yourself, look at the people around you – are you living in a consciousness of deficiency or abundance? The moment you live in a consciousness of abundance that God has given you, you will be filled with gratefulness that you have been given a life and given food to survive and grow, and in gratitude you offer everything to the Lord. The Lord does not eat anything that you offer as naivedyam, the Lord sees your naivedyam and the attitude with which you offer the naivedyam to the Lord. The attitude behind the naivedyam is what God has received. Naivedyam means nahi vedyam – this does not belong to me, that is what naivedyam means. You offer everything to God knowing that nothing belongs to you and offer it with an attitude of gratitude knowing that God does not need anything, God has provided everything – this human life, food etc to survive and grow. That attitude is called naivedyam. Vedya means understanding nahi means no, understanding that nothing in the Universe belongs to me, everything belongs to the Lord, that what you offer is called naivedyam. And that is the attitude with which Draupadi offered one grain of rice to Krishna. And Krishna was pleased with her attitude. Even though the Pandavas and Draupadi were living in a forest, they were not living with a feeling of suffering, they accepted it as a grace of God. They lived in the consciousness of gratefulness. So when you offer something with an attitude of gratefulness, you will be blessed with Grace. So that Grace is what is called Akshaya Patra. So you can also be eligible for that Akshaya Patra when you live in the consciousness of gratefulness and abundance. That is the story associated

Divya Jyothi

Page 23

with the Akshaya Patra and Akshaya Tritiya. First is about four yugas – golden, silver, bronze and iron. Second story is about Akshaya patra, the third story is there of Sudama.

The life of a man is as uncertain as rain drops trembling on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief.

On the day of Akshaya Tritiya, Sudama a friend of Krishna, came to the house of Krishna. Actually Sudama was suffering in life. He was poor with many children and was suffering in life. That goes back to the days when Krishna and Sudama were students in Sandeepany ashram. Sandeepany was the guru of Krishna and Sudama. One day, Krishna and Sudama were sent to fetch wood from the forest. The Guru patni gave puffed rice to Krishna and Sudama, in case they were delayed in returning back home, they would have some food to eat before they returned home, on their way. She gave the food packet to Sudama which had enough food for Krishna and Sudama. Krishna and Sudama were stuck in the forest due to heavy rain. Krishna was on one tree and Sudama was on another tree. Sudama, without informing Krishna, ate all the puffed rice. So this actually led to a bad karma and throughout his life, Sudama suffered in poverty. His wife kept telling Sudama that his friend Krishna who lived in Dwarka was very rich, and asked Sudama to approach Krishna and ask him for some help. So, pressurized by his wife, Sudama went to Dwarka to meet Krishna. He did not have anything to bring as a gift for Krishna, but he brought a handful of puffed rice in a bag. Even though Krishna was the king and Sudama was very poor, Krishna was very happy to see Sudama after a very long time. Krishna snatches the bag from Sudama and eats the puffed rice that Sudama had in the bag for Krishna. Sudama was ashamed of his poverty and that he brought puffed rice for Krishna. Krishna had Sudama stay in his palace for couple days, Krishna did not ask Sudama why he came, and Sudama did not ask Krishna for anything either. After some days, Sudama returns back home. When Sudama returns home there is prosperity everywhere in Sudama’s house. So that is the story and this happened on the day of Akshaya Tritiya. Our ancestors were very good in putting lot of things in a story. There are many things in this story. First of all there is the question as to why did Sudama suffer with abject poverty? Poverty in our life – anything that happens in our life good or bad, right or wrong is a series of cause and effect which is called karma. By not offering food which was given to both of them and by eating the food all by himself without sharing it with Krishna, Sudama incurred bad karma. This is the first karmic lesson that is told in this story. So Akshaya Tritiya is the day where you have to learn the lesson of karma. Whatever happens in your life is the effect of some action performed consciously or unconsciously earlier by you. If you are suffering or enjoying both are karmic actions, which means by doing right type of karmic actions you will be able to change what happens to you in the future. Your life or your destiny is in your hands. That is what karma is all about. So Akshaya Tritiya is a story related to karmic actions. Then second thing is why Sudama did not come to Krishna earlier? Sudama was living in poverty, but still he did not come to Krishna. He came to Krishna only on being pressurized by his wife. Even after coming to Krishna and staying there for few days, Sudama did not ask Krishna for anything. This is the second part of the story. Why Sudama did not come to Krishna? Actually Sudama was a very wise person. Sudama - dhama means place not a location like house, but it means the right consciousness. He understood whatever is happening in his life is because of his karmic actions. So if I have pov-

Divya Jyothi

Page 24

erty, it is because of karmic actions happened by me earlier in my life. And whatever happens to me now as a result of karmic actions, I accept it as a grace of God. I won’t complain and I will live with whatever is given to me. That is why it is called Sudama – Su and Dhama means one whose mind is in the right place, right understanding and right wisdom is called Sudama. So Sudama did not ask anything from Krishna, he accepted everything as his karmic action and accepted it gracefully and took the effect of karmic impressions gracefully.

From Satsangh comes nonattachment; from non-attachment comes freedom from delusion, which leads to self-settledness. From selfsettledness comes Jeevan Mukti.

It is like this. Somebody has done a mistake, judge has given him punishment and has put him in the jail. Now the person in the prison keeps on blaming the judge, “why I am here, why I am here”, that is not possible. He will be destroying his own peace of mind. So the understanding is that the Universe is fair. Every karma has an action and a reaction. So whatever happens in your life is a reaction which happens because of your karmic impressions. Then what you have done, you have to accept it. Don’t blame. There is nobody to blame. You and only you are responsible for your life. Accepting that, understanding that and living that life is what Sudama did. That is why he is called Sudama otherwise his name is Kuchela. Why there are two names? Kuchela is the name given to him at birth, and Sudama is the name because he is the wise one. Then he comes to Krishna and does not ask for anything. What happens is as your karmic impressions come to an end, the karmic laws will also trigger in. His wife pressurized him to go and give something to Krishna. So Sudama became a messenger and a carrier of puffed rice to be given to Krishna. The moment the puffed rice was given to Krishna, the karmic suffering was over, the time for ending the karmic impressions had come and the rice reached Krishna in the process Sudama’s suffering ended. His poverty ended, this is the story. Now is Krishna partial because Sudama is his friend? Did Krishna do something because Kuchela was his friend? Just like our politicians who bestow favors on their friends and relatives. No Krishna did not do anything like that to Kuchela or Sudama. Sudama’s prarabdha karma had come to an end and Krishna was fair at that point of time, and prosperity came to Kuchela. Krishna was not at all partial that Kuchela his friend had come. It was not Kuchela who had come to see Krishna, it was Sudama a wise one that had come to see Krishna after so many years. Sudama had understood the laws of karma and had lived life accordingly and it was this Sudama that had come to see Krishna. Sudama’s karmic impressions related to poverty had come to an end on that day. So that is the story of Sudama. So, the first story related to Akshaya Tritiya is of the four yugas – golden, silver, bronze and iron. Golden consciousness of human beings. Second story is of Draupadi offering a grain of rice to Krishna with gratitude. The third story is of Sudama offering puffed rice to Krishna. So this is also not the end of the story. When you offer something to the lord, infinite will come to you. The fourth lesson of Akshaya Tritiya is when you give you get back. Sudama offering to Krishna – who is Krishna? Krishna was the individual staying in Dwarka, Sudama means the wise one. Krishna means Universal Consciousness. Krishna is everything, cosmic or vishwa roopa darshana yoga. Krishna is the Sun, Moon, sky, water, air, wind, living beings, non living beings everything is Krishna only. “Pado Asya Vishwa Bhutani Tripadasya Amrutham ..” The whole Universe is pervaded by the Lord. The Universe is Pada – which has two meanings in Sanskrit. Pada means amsha or a part. Pada also means foot. The whole Universe is nothing but the Pada of the Lord, means one

Divya Jyothi

Page 25

amsha of the Lord. Everything in the Universe is shining in God’s consciousness. Now when you offer anything in the Universe as an offering to the Lord, then infinity will come to you, infinite abundance will come to you. What you sow, you reap. This is what is given in the bible. What you give will come back to you. So don’t give the attitude that something has to come back to you, then nothing will come back to you. Because when you give with the attitude that something has to come back to you, then you are operating with deficiency consciousness. You are not operating with the attitude of gratitude. You are not operating with abundance consciousness. So you have to offer what you have, even if it is something little – a grain of rice or puffed rice, to Universal Consciousness or Krishna. Learning, honoured by kings, has been acquired, supreme wealth has been obtained, the fair one's company has been enjoyed - all these verily are in vain to him by whom the Self has not been realized.

The fifth lesson of Akshaya Tritiya is Dana or charity. On the day of Akshaya Tritiya, whatever charity you do, you will receive in abundance. But your attitude has to be proper. If you don’t understand the previous four lessons, you will give charity with wrong attitude. The attitude should be of gratefulness, the attitude should be my karma, my karmic impressions and whatever is happening to me is grace of God and I am sharing what I have as a gratitude to the Lord, that is why it is called padasevana. So the whole Universe is nothing but a part of the Lord, pada means amsha. Universe is also the feet of the Lord. With this attitude if you do padasevana, then the abundance will come to you. Your karmic impressions will diminish. And without understanding this or understanding wrongly, we do padasevana means we worship and wash Lord’s feet. Lord’s feet is the Universe. So when you do service to the Lord, with an attitude of yagna as an offering – there are five yagnas which are Deva yagna, Pitra yagna, Manushya yagna, Bhuta yagna and Rishi yagna, so this is the padasevana for the Lord. When you do that abundance will come to you. This is the meaning of the story. Even that is not the end of the meaning of the story. In Sanatana Dharma, there are four basic motivations for human life are recognized. What are the four basic motivations? Dharma, Artha, Kama and Moksha. Each human being has a desire or kama. Why there is a desire? Because there is a feeling that I am the body, mind and the intellect and this desire has to be fulfilled. The desire has to be fulfilled through action or karma. When the karmic actions are negative in nature, you will experience negative results like Sudama. When the karmic actions are positive in nature you will experience positive results. So that is why it is called good karma and bad karma. Good merit and bad merit or paapa and punya. So kama has to be fulfilled or the desire has to be fulfilled through karma or action. And karma means Artha. Why are you doing action in the world? To earn money. Earning money is the purpose of doing karma. Why do you earn money? To fulfill the desire or kama. And Artha is nothing but gold and money. So you have to fulfill the kama you need gold or Artha. For any of us to survive in this world money is required which is gold, there is no doubt about it. But if you do in a dharmic way then there is a grace which comes to you. The fulfillment of Artha or money or gold, in a dharmic way leads to purification of consciousness and liberation leading to satya yuga for yourself, which is golden age of consciousness. To fulfill desires, money or gold is required. So you have to acquire gold, but buying the gold has to be through a dharmic way and you should develop an attitude of charity or dana. So you earn in a dharmic way and give it in a gratitude that is what is called Dharma. The giving is called yagna, and the earning is done through karma. Earn in a rightful way or dharmic way and do charity - Kama, Artha and Dhar-

Divya Jyothi

Page 26

ma, so dharma should be predominant, dharma, Artha and kama. Earning a rightful living in a righteous way and donating or giving charity in a right way is called Akshaya. This is the consciousness of abundance. If I work in a righteous way, Universe will give me in abundance and I will also give back ….

May my primordial Lord (Dakshinamurthi), dwelling at the foot of the banyan tree, out of divine mercy appear before me, offer instruction in the mystic lore `Om' and dispel the darkness of nescience.

Society and the word in abundance is the consciousness of Akshaya Tritiya. Is it clear? So that’s also not the end of the story. Why you have to do this? Artha, Kama, Dharma. Dharma, Artha, Kama. So normal human life is Kama, Artha, Dharma. So if you live a life of Dharma, Artha, Kama then the mind will become purified, consciousness will be purified, Chitta shuddhi will happen and you will be ready for Moksha, Atma Jnana or self realization. So that is called the Golden Age of human Consciousness. Now don’t wish that Golden Age of human Consciousness will come for everybody. If you live a life in this way then Golden Age of Consciousness will come to you. So this is called Akshaya Tritiya. No amount of buying gold will bring you the Golden Age of Consciousness. OK. If you live your life in Dharma and do Dana so then everything will come back to you in abundance. There is a story by Buddha. Buddha tells this beautifully - the effect of Karma in life. There was one village accountant in earlier days at Vidarbha. Village accountants were very powerful people. This village accountant had a son. During those days there was no cinema, no TV and the entertainment program was circus that came to the city - they call it Dumbaratta, where people do a lot of gymnastics, walk on a tight rope etc. A beautiful girl had come to that village for walking on the rope. Village accountant’s son gets attracted by her. He wants to marry her. Then he comes and tells his father that he wants to marry her. His father approaches the father of the girl, who has a Circus troupe and says, “My son wants to marry your daughter.” Her father does not agree, he says, “She is bread winner for me; she is taking care of my food. If your son wants to marry her he can marry her and come with us. He can help us in the circus activities.” The son marries her and he goes along with the troupe to various places. They go to various cities, perform and get some money and move. They have a son also. This lady who is conducting rope walk feels a bit egoistic, she is the breadwinner, husband is doing the house work. She always addresses her husband – ‘eh useless fellow come here, a jobless fellow come here take care of this child.’ This guy gets very hurt because he is not earning anything. He is helping but she feels she is very important. Then he starts practicing gymnastics and masters walking on the rope. He is also able to earn money and earns little bit respect from his wife.

Then again they come back to the same city Vidharbha after several years. Again there is announcement that there is circus. All people come to watch circus. This guy is very proud. He is earning some money, doing some gymnastics and comes to his own city. All people come to watch gymnastics; there is tamasha going on. This guy is walking on the rope. Unfortunately for that fellow at the same time Buddha comes to the city. Buddha is peaceful, he is very blissful and he has about 10 thousand students at that time. All of them are walking slowly and peacefully appearing like birds flying. It is a sight to see these people. A crowd is there when it goes behind a politician you should see amount of noise they make, nuisance. Everybody’s head is full of noise. Whereas, Buddha and his followers are full of peace when they walk. They appear as if

Divya Jyothi

Page 27

I worship you Oh!! Rajarajeswari! You are of the form of blissful knowledge. There is none else in the universe superior to you. You are the sun, the moon, the fire, the water, the sky, the earth, the wind and the mahat.

they are gliding. So everyone wants to watch this scene, everyone wants to watch Buddha they forget about the circus, Dambaratta They go away from this place and start watching Buddha walking. This guy gets wild. After so many years he has come to this city and he is showing so much of talent and his own city fellows have abandoned and gone to this monk. This guy shouts at Buddha, “O monk don’t you have any other time to come to this city and don’t you see I am showing some special talent and you have attracted people from me. Don’t you have any sense?” Buddha looks at him and says, “O son of an accountant, husband of a gymnast just because you are walking on a rope do you think you have a lot of sense in your head? Do you know what is worthwhile in life?” He asks the question, “Are you doing what is really important in life?” Hearing that the guy gets transformed suddenly. He jumps from the rope and falls at the feet of Buddha. He says, “I want to become your disciple. I don’t want any of this. I want to become your disciple.” At that moment he got enlightened. Buddha had ten thousand followersthey were surprised – some of us were following for 4-5 years and many people are not enlightened. Whereas this fellow one word, one sentence of yours changed this fellow like this, how come? Buddha tells them you have to understand story of his past life. In the past life also this guy and his wife they were husband and wife also. They lived in a city called Kapilvastu. In olden days they had to go from one city to another city they did not have hotels they had to carry food in a carrier. So they carried food and while on the way saw some monks who were hungry. The husband felt very compassionate that the monks were hungry and offered all his food to the monks. The wife did not feel the compassion. I have taken so much trouble to prepare the food and you are offering to these monks. That one act of compassion for that person changed all his Karma and made him eligible for enlightenment in one word of Buddha. This is actually the Law of Karma. How it operates is mysterious but the Law of Karma operates. So whatever is happening in your life is the Karmic impressions. Good karma - action which is done selflessly not with that I will get something in abundance. On Akshaya Tritiya if I do something and I will get a lot of things back. Not with that consciousness but as generally developing consciousness of gratefulness, compassion so then abundance, infinite will come to you which is Atmajnana, self realization, infinity. So that is actually Akshaya Tritiya Consciousness . So Akshaya Tritiya reminds us of Dharma, also reminds us of selfless service, also reminds us of Moksha. Then there is one more story of Akshaya Tritiya. "Yada Yada Hi Dharmasya Glanirva Bhavathi Bharatha, Abhyuthanam Adharmaysya Tadatmanam Srijami Aham” If human beings lose this consciousness, there is wrong understanding of Dharma when Dharma disappears from human consciousness. Dharma itself cannot be destroyed but human beings forget about Dharma. What is Dharma? Dharma is living in rightful way, living in gratitude, doing service. If that is forgotten then the Lord himself will take birth and restore Dharma. Once upon a time on earth all the kings who were supposed to protect and uphold Dharma. Dharma means law and order became corrupt. Parashurama was born on Akshaya Tritiya. He destroyed many of the kshatriyas or rulers of the day and established Dharma.

Divya Jyothi

Page 28

Oh! Goddess! You are my preceptor. You are Lord Shiva. You are the Shakti. You are my mother and father. You are the knowledge. You are my kith and kin. You are my only refuge, thinking and indeed all in all.

So Akshaya has another connotation – in one sense a consciousness which is golden – which is actually enlightenment or liberation. Akshaya also means Dharma. Dharma is one which does not fade. Dharma is there eternally. It is called Sanatana Dharma. Dharma is eternal in nature. That eternity is called Akshaya. But if human mind understands it wrongly and implements in their life wrongly or corruption is there in human mind then the Lord takes birth to restore Dharma which is the eternal principles. So meaning of Akshaya also applies to Dharma. Dharma is Akshaya, Dana is Akshaya, Moksha is Akshaya. Akshaya Tritiya is all these three put together. Akshaya Tritiya is the day where Shiva and Lakshmi blessed Kubera with abundant wealth. So wealth is required for all our life. Wealth is important in life. Without wealth you cannot survive. We have to have a Dharmic way of earning wealth. That is what is associated with Gold. Buy gold means earn your life, earn gold/wealth in Dharmic way. Live your life in Dharmic way, purify your consciousness and become eligible for Moksha. Now Gold also has another connotation – Sadhana. Dhana means wealth. By living life in Dharmic way you are doing Sadhana. That itself is sadhana. Dhana means wealth. What is the wealth that human being earn by living life in Dharmic way – the mind becomes purified, gets ready for dhyana and that getting ready for dhyana is called sadhana. The wealth you acquire is the spiritual wealth – shama , dama, titiksha, uparati, shraddha, samadhana and mumukshatva. These are the divine qualities that come in your life and readying yourself for Moksha. So Akshaya Tritiya is about Dhana. Dhana means wealth earned in Dharmic way, charity done in Dharmic way and consciousness that gets purified earns you spiritual wealth of shama, dama, titiksha, uparati, shraddha, samadhana and mumukshatva which prepares your consciousness for moksha or enlightenment/liberation. Any questions… Our ancestors were very smart, If you tell a story once a year you will forget so for every festival they tell one story. I will tell Dhantera’s story of why you keep gold at Diwali.

Lord Shiva, only becomes able. To do creation in this world along with Shakthi Without her, Even an inch he cannot move, And so how can, one who does not do good deeds, Or one who does not sing your praise, Become adequate to worship you Oh , goddess mine, Who is worshipped by the trinity. ~ Soundarya Lahari, verse 1

Divya Jyothi

Page 29

Prabhujiâ&#x20AC;&#x2122;s Akshaya Tritiya article in Bodhi Vruksha

Divya Jyothi

Page 30

Basement Gita - The Cosmic Trip

Divya Jyothi

Page 31

Sanatana Dharma - Qualities for Atmajnanana

Crazy man! Why do you worry so much about your wife and property? Why don’t you seek out the Truth? Know that in these three worlds, it is only the association with the good and holy that can help you in crossing safely the ocean of life.

Parama Sadgurugalige Namanagalu... Salutations to Pujaneya Prabhuji... ''O Sadgurudeva! Beholding Gurudeva alone in all circumstances, thinking of the Gurudeva, the One without a second and enjoying the Bliss of Gurudeva is the real sadana of a true spiritual seeker, O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet''. The Six qualities required for Atmajnana To understand vedanta Tatva (Atmajnana) one needs some qualifications. In Sanskrit, the word qualification is said as 'Arha' which means The Buddha - The qualified one. To be 'Arha' one must qualify in the following Virtues: Viveka is discrimination—discernment between the Eternal and the non-eternal. Both the Eternal and the non-eternal include everything, and we have to discriminate between them in eating and drinking, in waking and sleeping, in all the affairs of life. Vairagya is dispassion or desirelessness, and freedom from self-indulgence. When we indulge the self of sense, we follow the non-eternal; when we free ourselves from the senses it is because the Eternal has been glimpsed, however dimly. Shat-Sampatti are the six virtues: (a) Sama: Tranquillity in holding the mind steadily on the object of attention. (b) Dama: Control—mastering of the powers of perception and of action, holding them from running away. (c) Uparati: Cessation from leaning on outer things and external objects. (d) Titiksha: Endurance of afflictions without rebelling against them and without lamentation or grumbling. (e) Shraddha: Faith or firm conviction of the truth about the soul and Sadguru. (f) Samadhana: Self-settledness in the Pure Eternal until therein is attained. Mumukshuta is aspiration and ardent longing to realise the real nature of the Divine Self. The first and the most important of all these is Sama : Indria Nigraha (Control of Senses). There are two types of Senses, they are inner sense (Antar Indriya) and outer sense (Bahir Indriya), the inner sense is Mind and the outer sense are Eyes, Ears, Nose, Skin and Taste. Controlling the outer senses from moving towards the materialistic things is called Indriya Nigraha. This is very difficult or sometimes becomes impossible for a person to control the senses because it has become the natural state of senses. It is said in Upanishad 'Did God made the senses get attracted to the materialistic world!' we can see this in our daily life. If we give storybooks to read for children, they are very much interested but if we give them, some book related to God they are not interested in it. If we ask them to go for a movie, they are ready but if we ask them to go for a temple, they have some other work to do. This has become the natural state of senses, getting attracted towards the pleasure of senses. We have to

Divya Jyothi

Page 32

bring that sense to our control, for that you need courage; it is the courage which makes you control the sense and make them move inwards where the inner journey starts. If we just say I can control the senses that does not make sense, what you need is will power and that will power is called the courage that controls the senses from moving outwards. However, how and when will this courage comes? When you become aware of, that the worldly things are of no use or you cannot find permanent joy in it, then the courage comes to the senses.

The primary door to union with God is cutting off talking, not accepting possessions, freedom from expectation, dispassion and a secluded manner of life.

When we find happiness in eating but the result will end up with some disease and you have to meet a Doctor, the desire for that particular thing vanishes, this happens in all the materialistic things. If eating which is not needed to the body brings disease, getting attracted towards the worldly objects brings pain when you cannot that object. This awareness has to come before to qualify for understanding or to contemplate on Atmajnana. The essence of this is to know that the joy from the materialistic things is momentary. The discrimination has to be used here, what is the use of having intelligence when it is not used in the proper way and proper time. When we are moving around in city or travelling somewhere, we see many trees, many buildings, stones, mud etc., but we are not attracted towards it nor do we see it, why? Because that is of no use to us! we are not bothered how many tress are there, what is on the tree, how many buildings are there, stones etc., we don't want it because it is of no use to us nor our senses are enjoying it, the same must be in all other worldly objects. This is discrimination. It is not easy to control the senses but you must have the determination and you will achieve the Goal. When the senses are controlled naturally, the inner sense called the mind is controlled or becomes silent. The silent mind is the beginning of your inner journey. What is needed is the beginning, once you start your journey and the determination is there to reach the goal all the qualities required to achieve the goal is blessed by the universal Consciousness in the form of Sadguru. So, the one who qualifies you for Atmajnana by blessing you with six spiritual virtues out of which the Sama - Indriya Nigraha is the most important is Gurudeva and Gurudeva alone! Shirasa Namisuva, Gurudeva Pada sevaki

Divya Jyothi

Page 33

Bhagavad Gita Prabhuji’s talks on Bhagavad Gita Chapter 6 and 7 My respectful pranams to all Atmajyothis.

Liberation is achieved not by observances or by analysis, nor be deeds or learning, but only by the realization of one's oneness with God, and by no other means.

First, let us understand the essence of the first six chapters of Bhagavad Gita. As you are aware, Mahabharata war is the background setting for Bhagavad Gita with Pandava and Kaurava armies facing each other. Arjuna is a Pandava warrior with Shri Krishna as his charioteer. Seeing Kaurava army, who are also his relatives; Arjuna gets confused and becomes depressed as he has to kill his relatives and friends in the war. He drops his arms and surrenders to Shri Krishna seeking His direction. This feeling of depression that Arjuna experiences comprise the first chapter of Bhagavad Gita – Shri Krishna’s teaching to Arjuna. Now this is a classic case - if somebody is depressed we can motivate and advise them to be successful, fight the war etc., but Shri Krishna treats the deep rooted cause of Arjuna’s depression. Suffering and depression in our life is not caused by superficial factors, but are due to the underlying ignorance and misunderstanding about our true Self. For instance, when somebody has a headache or stomach ache it can be treated with a painkiller. However, if someone is diagnosed with cancer, it requires an extensive treatment possibly even a surgery. Shri Krishna performs a surgery to cure Arjuna’s despondency which is caused by his ignorance about true identity. The solution is applicable to Arjuna and to mankind in general. We have also faced several wars and conflicts in life. We also undergo depression and suffering in life. And most of us resolve our suffering with a superficial patch as a solution, only to find that it does not work. To treat our ignorance and suffering requires a deeper understanding of life. That understanding is called spirituality. Shri Krishna administered the medicine of Self knowledge or Atma Jnana to Arjuna in the second chapter of Bhagavad Gita which is also called as Sankhya yoga. The world has two aspects one is called Purusha (Consciousness) and Prakriti (Nature). Everything what we see is material and manifested nature. The Purusha/Consciousness associates with the nature for the process of creation. But the problem starts when we or Purusha/Consciousness identify with the nature. Then it becomes subject to turbulences, suffering and pain which one has to go through because of the modes of nature called Gunas. Our real nature is Consciousness/Chetana, but we identify with unconsciousness or Achetna or this body mind and intellect, which are products of Prakriti. To free ourselves from this ignorance of our true identity is called Atmajnana, which is expounded in the second chapter of the Bhagavad Gita. This chapter culminates in the description of a Self Realized person. A person who is enlightened is called a Stithapragna, one who has become free from the influence of nature - Mukti. In the third chapter, Shri Krishna explains Karmayoga - performing action in the world, doing our duty. What an individual self has to do, how he has to perform the duties actions with respect to the Universe and the world is called Karmayoga.

Divya Jyothi

Page 34

The fourth chapter details Jnana yoga - how action leads to Jnana or knowledge and how Jnana leads to right kind of knowledge is called Jnana yoga. The fifth chapter is about Karma Sanyasa yoga - how to act in the world, do karma without getting affected by Karmaphala, becoming free from disturbances in Prakriti, by dropping attachments to results of our action, or Karmaphala, is called Karma Sanyasa yoga. Like very muddy water, which is clearly water again when the mud is removed, one's true Self shines forth again when the contamination (ignorance out of mind) is removed.

The sixth chapter of Bhagavad Gita is called Dhyana yoga - how we can meditate and get established in our true Self. These first six chapters are about Tvam, about yourself, about real Me not the apparent me. What my actions are – karma yoga, what I am - knowledge about myself and how to find myself through meditation - Dhyana.

Mundaka Upanishad: Chapter 8 The three kinds of actions A man naturally develops through three kinds of actions: Kamya Karma (Desire Oriented Actions) – earning money, doing puja, living for my, me, and mine. NishkamyaKarma (Unselfish actions)- for the service of the Lord, in the praise of the Lord, for Antahakarana Shuddi. Nyshkarmya (Selfless Actions)- I am just an instrument. In Kamya Karma, we give education to God, but morning through evening, I want this, do this, do that. Your karmic impressions will build up, the feeling that I am the body I am the mind, gets strengthened. In NishkamyaKarma, you pray to lord ‘Lord please purify me; get me closer to you I don’t want anything but you. I do all acts as service, I see Divine in all living beings’. Ex: Ghandhi’s Freedom struggle, unselfish action. In Nyshkarmya, I am not doing , the Lord is only doing, ‘I am not the body, I am not the mind, I am not he intellect, then who is doing, actions is being done through this body, mind and intellect through Lord…that is why , the actions of Buddha, Mahaveer will last for a long time. Now look for yourself, in 12hrs how many Kamya Karma, Nishkamya Karma, Nyshkarmya you are doing! Many times we have the illusion that we have spiritually grown. The Lord talks to me. Whether God talks to you or not is not important, what is important is, are you doing selfish, unselfish or selfless acts. The judge of this is only you. Story of Namadev and Vittala There was a very famous saint called Namadeva in Pandarapura. He used to talk to Lord Vittala directly and they used to have food together. One day Namdev goes to Gora Kumbhara’s

Divya Jyothi

Page 35

place where there is meeting of saints. Jnanadev asks Gora Kumbhar to check if all the pots (assembled saints) are properly baked clay. Gora Kumbhara is a potter, he asks, â&#x20AC;&#x2DC;who is the most evolved soul, Jnani and least evolved soul Ajnaniâ&#x20AC;&#x2122;. He takes a stick and hits everyoneâ&#x20AC;&#x2122;s head, like he hits on the pot. Then he says Namadev is a unbaked pot. Namadev gets angry and stops taking food. He goes touches Vittala and starts fighting with him, am I an unbaked pot? You talk to me every day, how can it be so? Vittala says, you donâ&#x20AC;&#x2122;t have a Guru, go find a Guru, you will understand and then you will get jnana. Then Namadev goes searching for a Guru. He comes to a Shiva temple and he finds a old man there. His name is Vishoba or something, and he is sleeping with this feet on the Shivalinga, Namadev asks , You are sleeping with your foot on Shivalinga, then he says â&#x20AC;&#x2DC;I canâ&#x20AC;&#x2122;t remove my leg ,you do itâ&#x20AC;&#x2122;. Then he lifts his leg and keeps it on another place, there also a Shivalinga appears. Namdev understands that this is only a illustration to show that God is there everywhere and not constrained to a form. So most of us live in an illusion we are spiritually evolved because God speaks to us. Whether God speaks to you or not doesnâ&#x20AC;&#x2122;t matter but what are you? What are you doing? Kamya karma (Selfish Actions) or Nishkamya karma (Unselfish actions) or Nyshkarmya (Selfless actions), just look at one day of your life! Kamya karma is necessary, but how is life going on and where is it headed? When the senses are favorable it is happy, and when they are not it is unhappy. So happiness and suffering are its attributes, and not those of the ever blissful self.

Sakshibhavada Adhbutagalu ŕ°&#x2022;ŕ°Ž5 ŕ°Źŕ°&#x201A;ధనIŕ°&#x201A;ŕ°Ś ŕ°Žŕą tM (ŕ°&#x2022;ŕ°Ž5 6ŕ°žŕ°˛) ŕ°Ş&ŕą&#x2020;%ŕą&#x2022;ŕ°&#x2022; Oŕą&#x2022;?య๠సతŕ°&#x192; ŕ°&#x2022;ŕ°Ž5 6ŕ°žŕ°Ąŕą ŕ°ľŕ°ľ *ŕ°žŕ°&#x2014;ŕą ŕ°&#x2022;ŕ°Ž5 ఍లాన๠" ŕ°&#x2026;న๠భ?స๠ాా ŕ°&#x17D;న๠"ŕ°ľ ŕ°Śŕ°° kŕą&#x2020;ŕą&#x201A;ŕą&#x2020; ŕ°&#x2014;ŕą ŕ°°ŕą ]8ŕą&#x2020;ŕą&#x201A;ŕ°&#x201A;ŕ°Ąŕą ŕ°&#x2022;ŕ°Ž5 ŕ°&#x161;ŕ°&#x2022;&ŕ°Ś ŕ°ŹSŕą&#x2020;ŕ°Ż./ ]ల๠ŕ°&#x2022;ŕą ŕ°žM ŕą&#x2020;. 6ŕ°žŕ°Ąŕą ŕ°ľ ŕ°Śŕą sŕ°ľŕ°¨ ŕą&#x2020;ŕą&#x2022;తన ŕ°śtMpŕ°&#x201A;ŕ°Śŕą , ŕ°Ş&ŕą&#x2020;%ŕą&#x2022;ŕ°&#x2022; Oŕą&#x2022;?ŕ°Żŕą 6ఞథ๠ాాన๠ŕ°&#x2026;ŕ°˛/ ŕ°&#x17D;ŕ°&#x201A;ŕ°Ź ŕ°&#x2026;Fŕ°ľ Oŕą&#x2022;?యన๠" ŕ°&#x2022;ŕ°Ž5 ŕ°Źŕ°&#x201A;ధనIŕ°&#x201A;ŕ°Ś ŕ°Žŕą ŕ°&#x2022;Mŕą&#x2020;ŕą&#x201A;+స๠తM,ŕą&#x2020;.

ŕ°&#x2026;Cŕ°žŕ°¨Iŕ°&#x201A;ŕ°Ś ŕ°Žŕą tM (ŕ°&#x2026;ŕ°¨ 6ŕ°žŕ°˛) ŕ°Ş&ŕą&#x2020;%ŕą&#x2022;ŕ°&#x2022; ŕ°&#x2020;ŕ°¤(ాన๠" (Oŕą&#x2022;?) ŕ°Şŕ°°6ŕ°žŕ°¤(ŕ°¨ (ŕ°­ŕ°&#x2014;ŕ°ľŕ°&#x201A;ŕ°¤ sŕ°ľ) kŕą&#x2020;ŕą&#x201A;ŕą&#x2020; ŕ°&#x2014;ŕą ŕ°°ŕą స๠ా ,ŕą&#x2020;ŕą&#x2022; ŕ°Žŕą tM. ŕ°&#x2021;ŕ°Śŕą ŕ°&#x2019;ŕ°Źrŕ°¨ ŕ°&#x2020;ŕ°&#x201A;ŕ°¤Fŕ°&#x2022; nŕ°žŕ°ľ ŕą&#x2020; '' ఞన๠'' ŕ°&#x17D;ŕ°&#x201A;ŕ°Źŕą ŕ°Śŕą ? ŕ°žŕ°¤(ŕ°&#x201A;ŕ°Ś Zŕą&#x2020;ŕą&#x2022;>ŕą&#x2020; ŕ°&#x2026;ŕ°˛/ ŕ°&#x2026; ŕą&#x2020;ŕą&#x201A;"ŕą&#x2022; ŕ°&#x2026;Fŕ°ľ . ŕ°&#x2C6; ŕ°&#x2026;Fŕ°ľ ŕ°&#x2026;ŕ°ĽVŕ°ž 6ŕ°žŕ°¨%ŕą&#x2020; ŕ°¸ŕ°&#x201A;ŕ°ŞWŕ°Ł5 ŕ°Žŕą tM *ŕ°žŕ°&#x2014;ŕą ŕ°Şŕ°°6ŕ°žŕ°¨ŕ°&#x201A;ŕ°Ś ]gŕą&#x2020; ŕ°&#x2022;>ŕą&#x2020;,ŕą&#x2020;ŕą&#x201A;ŕ°Żŕą %ŕ°¤M,ŕą&#x2020;.

6ŕ°žpuŕ°&#x201A;ŕ°Ś ŕ°Žŕą tM (6ŕ°žu2ŕ°ž 6ŕ°žSŕ°ž)

Divya Jyothi

Page 36

సవ5Vా%a, సవ5శtM *ాగు సవ5£ద మూల తతద./ ఆత( శtMయ అFVెౕ 6ాpuంద ?‚సలqటz బంధ ెగ+ంద ముtM. ?ముtM *ెూంIద ఆత(వ , శుదdఅFVెౕ సంపWణ5Vాద వ%కM *ాగు అవ%కM ప&పంచద ఆ¤ార ఎంబ అనుభవ8ె^ ఒళాగుతM,ె. ఆ Oౕ?యు, ఎల/ Oౕ?గళ అంత>ాత( ాద sవను ఒబr ెౕ అనుభVాత(కను (అనుభవ8ె^ ఒళాగువవను) ఎంబ అF?ె బరుతM,ె. మతMషుz ముందువ>ెదు గమ],ాగ, ఎల/ అా¤ారణ ?ష2ా వసుMగళ తళహI *ాగు మూల 'అFVెౕ' (ప&Cె) ఆJFవ దFంద,

It is the nature of great souls to act spontaneously for the relief of the distress of others, just as the moon here of itself protects the earth parched by the heat of the fierce rays of the sun.

ెూౕచFసువ ఎSా/ వసుMగళR ఒం,ెౕ ఆJరుతM,ె అంద>ె ఒందFంద ఒందు న"వల/ ఎంబ అFవ . సంపWణ5 సృ—zయు ఒం,ెౕ అ ెూ"ౕ ఈ అనుభవIంద అవను ఆనందIంద తుం*ెూౕగుాM ె.

సప&యత" *ాగు కృlె సప&యత" *ాగు కృlె ఒం,ెౕ హt^య ఎరడు >ె8ె^గళR ఇరువ *ాె. sవ ెౕ సయం Oౕ?2ాJ రూప ా+దరూ ముtM సయంా.తవల/. పF„గ+ంద ?ముtM *ెూందలు ప&ె%ౕక Oౕ?యు ప&యత" పడSెౕ Zెౕకు. 8ెళె *ెౕ+రువ 8ెలవ

ాధ ెగళR స*ాయకVాJ,ె. •

మన]}న./ ఆళVాJ ZెౕరూFరువ అnా%సగళను" ముకMెూ+సలు ఉపVాస అ ెూ"ౕ అంతహ క¥ణVాద ాధ ె.

అCానవను" *ెూౕగSా7] బుI~శtMయను" ?ముtMెూ+సలు గ&ంథగళను" అధ%యన 6ాడువ దు.

కమ5 బంధనIంద ?ముకM>ాగలు, అగత%?రువవFె ాథ5 ెౕVె 6ా7వ దు *ాగు ,ై_క, 6ాన]క *ాగు Vాచక కమ5ద ఫలగళను" sవె అప5Tె 6ాడువ దు.

సప&Cెయను" అ¦వృIdెూ+సలు *ాగు తMశుIdెూ+సలు ¤ా%న.

,ెౕవదతM సదురుగ+ె శరTాగ.

ఆ¤ా%(క ాధ ెగ+ంద Oౕ?యు కృlెె lాత&>ాగుాM>ె. కృlెయను" అనుగ&_సువ ,ెౕ sవన పంచ 8ాయ5గళ./ 8ెూ ెయ 8ాయ5 - సృ—z, ]g, లయ, బంధన *ాగు ముtM. కృlె ఇల/,ె ముtM2ాగ. అథVా ా§ాా^రVాగ. ాధ%?ల/. సప&యత" ఎ•ెzౕ ప&6ాణద./ 6ా7దరూ ా8ాగువ Iల/.

భగవంత sవన కృlెయ ¤ా>ె అ]ౕ6ా *ాగు అlార. కృlెuంద Oౕ?య./ ముము=తవ kాగృతెూళR;తM,ె. కృlెpౕ అవె ,ాFయను" ెూౕFసుతM,ె. కృlెpౕ ముtMె 8ారణ. ఆద>ె కృlెయను" ]కFసలు Oౕ?యు సతః ]ద~ెూళ;Zెౕకు. ఎSా/

Divya Jyothi

Page 37

ాధ ెగ+ంద కృlెయను" ]ౕకFసలు Oౕ?యు సతః ¨ా. lాె&2ాగZెౕకు. ఇదు 'సముద&ద./ *ెౕరళVాJ ౕF,ె' ఎను"వ *ాె. ఆద>ె ౕవ మ ెె తరబహు,ాద ౕరు ౕవ 2ావ lాె& ెెదు8ెూండు*ెూౕJరుM>ెూౕ అదర mౕSె అవలం],ె. 2ారు ఒందు బటzలు ెెదు8ెూండు*ెూగుాM>ెూౕ అవFె ఒందు బటzలు ౕరు ]గుతM,ె. 2ారు ఒందు బ8ెటzను" ెెదు8ెూండు*ెూౕగుాM>ెూౕ అవFె ఒందు బ8ె© ౕరు ]గుతM,ె. కృlెయూ ఇ,ెౕ Fౕయదు. 2ారు *ెచుe కృlెయను" బయసుాM>ెూౕ అవరు సతః ఆ¤ా%(క ాధ ెగ+ంద పWణ5VాJ త2ా>ాగZెౕకు.

సదురు ఈ భూ„య mౕSె సదురు భగవంత sవన ప&‚. 2ారు ఎSా/ Oౕ?గళ./ sవనను" ఆత( సరూపద./ 8ాణుాM>ెూౕ *ాగు

An illness is not cured just by pronouncing the name of the medicine without drinking it, and you will not be liberated by just pronouncing the word God without direct experience.

సంపWణ5 ?శవను" భగవంత sవన ప&కటTె ఎందు 8ాణువ>ెూౕ అవరు సదురు. కృlెuంద 6ాత& సదురుగ+ె హMరVాగలు ాధ%. సదురుగళ కృlె, శtMయ రూపద./ హ>ెయుతM,ె. సదురుగ+ంద sష%Fె హ>ెయువ శtMయను" 'శtMప' ఎందు *ెౕళSాగువ దు. సదురుగళ 8ెౕవల ఒందు ెూౕట, ఒందు సqశ5 అథVా 8ెలవ ను7గ+ంద YౕJయు ]ౕకFసువ ామథ%5ద mౕSె అవర అంతశ5tMయు kాగృతెూళ;బహుదు. ఆSెూౕచ ెగ+ంద ముకMVాద అF?న ]gయను" తలుaద YౕJయ ఆళVాద అంతCా5నవను" ఈ శtMప ె>ెయుతM,ె. సంపWణ5 ముtMాJ, YౕJయ అCానద 8ెూ ెయ కురుహుగళR ాశVాగలు అౕ ఉన"తVాద శtMయు YౕJయ mౕSె అవ>ెూ_సZెౕకు. ముtMయ ెౕతనవను" 'శtMప' ఎందు *ెౕళSాJ,ె. అంతగు5రు - ఆత( గురువను" అFయువ./ sష%ె స*ాయ6ాడువ ,ెౕ సదురు?న lాత&.

sవన kెూె ఏకత ఆSెూౕచ ెగ+ల/ద అF?న ాధ ె Oౕ?యను" భగవంత sవన ]gె క>ె,ెూయు%తM,ె. sవన ెౕత ా శtMయు శtMప రూపద./ ఆSెూౕచ ెగ+ల/ద ]gయ./రువ YౕJయ mౕSె అవ>ెూ_],ాగ, ఆళVాద అంతప&5Cె ె>ెయుతM,ె. ఇదు ఇంI&యగ+ంద పoెద Cానవల/. ప&Cెయ./ ఉంyాగువ అ¦వృIdయను"(nైరవ) ఆత(వ అనుభ?సుతM ఉన"త ప&Cె2ాద ా§ాా^రద కoెె క>ె,ెూయు%తM,ె. ా8ారVాద ఆత(వ పర6ానందవను" అనుభ?సుతM అంత>ాత(ద (భగవంత sవ) kెూె ఏకతవద అనుభవద./ సంెూౕష పడుతM,ె. శtMప రూపద./ అనుగ&హVాగువ కృlెuంద 6ాత& బం‚త ఆత(వ ముకMVాగలు ాధ%.

Divya Jyothi

Page 38

Lalitha Sahasranama Srimat Simhasanesvari - Usually Srimat is the honorific word used in prefix to the great personality. The Universal Mother is highest of the high, Paraatpara and she is honored with the word Srimat - The Auspicious Honor for the Greatest Mother is not the Honor given by someone, but it is the Honor prefixed along with her auspicious name - Srimat Simhasanesvari. Simha is derived from the root 'himsa' means pain and suffering. 'Siva' has come from the root 'vas' which means desires. Asana is derived from the root 'as' means to expel or to drive out. 'Isvari' means the destroyer of the Universe.

A mind directed towards the senses dwells with imagination on their qualities. From imagining finally comes desire, and from desire comes the way a man directs his activity.

As Gurudeva says, the root cause of pain and suffering is due to the karmic bondage and mental impressions or vasanas. Pain can be of temporary nature but suffering can be long lasting. Bondages and impressions are the result of vasanas or desires, desires for materialistic things that attract us like a magnet. Controlling the senses from the worldly desire and making it move inwards to know the Supreme Reality that leads us to liberation is the real desire. The desire for liberation frees us from karmic bondage and mental impressions. This pain and suffering is 'himsa' and the one who frees us from this pain and suffering by imparting the Knowledge of Wisdom, which drives out the impressions or â&#x20AC;&#x2DC;vasnasâ&#x20AC;&#x2122;, and destroys the inner false world or inner false universe created by us is 'Isvari'. The Auspiciously Honored, the one who expels our vasanas, the destroyer of our false world, and the liberator of our karmic bondage is Srimat Simhasanesvari. As Gurudeva says, our desire and aspiration (yearning) are like hunted animals. 'Simha' is the king of all the animals and when Simha is there all other hunted animals are silent, that is to say that The Lion King controls all our desires and yearnings (senses). 'Simha' is the intellect shining with the Knowledge of Wisdom. The one seated on that Simhasana is 'Sakshi' (Atman) - Srimat Simhasanesvari - The Universal Mother. The Universal Mother is the Creator, the Sustainer and the Destroyer. As the Prime mover, the supreme nature of Sri Lalita and the entire Universal activities are referred in first three Names of Sri Lalita Sahasranama. As the Mother, she creates the Universe - Srimata. As Guardian, she takes care of the entire Universe. As dissolver, she dissolves the entire Universe in her womb for new creation to happen again, this is the outer world - Brahmanda. As Mother, she creates the inner real world in the sadhaka. As Guardian, she takes care of the created inner world. As dissolver, she destroys the vasanas, karmic bondage, liberates us by dissolving the inner world, and takes us back to her womb eternally - Pindanda. The one who frees us from pain and suffering 'himsa' by imparting the Knowledge of Wisdom is

Divya Jyothi

Page 39

Gurudeva. The one who drives out the 'vasanas' and destroys the inner false world created by us is Gurudeva, 'Isvari'.

Undergoing the pangs of birth again and again, passing through the throes of death again and again, lying in the mother's womb over and over again, this process of samsara is hard to cross over. Save me from it, Oh merciful Lord!

The creator of the inner real world is Gurudeva. The one who takes care and is still taking care of the created inner real world is Gurudeva. The one who dissolves the vasanas, karmic bondages by imparting the knowledge of Wisdom through spiritual practices and takes us back to His Lotus Feet eternally is Gurudeva. Therefore, the Auspiciously Honored, the one who expels our vasanas, the destroyer of our false world, and the liberator of our karmic bondages is - Srimat Paramahamsa Pujaneya Sadgurudeva and Gurudeva alone!

ŕĽ&#x152;ŕĽ&#x20AC;ऎ"*सIचञसनŕĽ&#x2021;BरJ - s&ŕą&#x2022;ŕ°Ž}ŕ°&#x201A;*ŕ°žŕ°¸ ŕą&#x2020;ŕą&#x2022;ŕ°śFŕą&#x2022;. ŕ°ž6ŕ°žŕ°¨%Vŕ°žJ s&ŕą&#x2022;ŕ°ŽÂ ŕ°&#x17D;ŕ°&#x201A;ఏ๠ఌన๠" ŕ°Ž*ŕ°žv ŕ°ľ%tMŕ°¤8ŕą&#x2020;^ ŕą&#x152;ŕ°°ŕ°ľŕ°¸ŕą&#x201A;ŕ°&#x161;ŕ°&#x2022;Vŕ°žJ ŕ°ŞWŕ°ľ5ŕ°Ś./ ŕ°Źŕ°łŕ°¸Sŕ°žŕ°&#x2014;ŕą ŕ°ľ ŕ°Şŕ°Ś. ?ŕ°ś6ŕ°žŕą&#x2020;ŕ°Żŕą ŕ°&#x2030;ŕ°¨"ŕ°¤t^ŕ°&#x201A;ŕ°¤ ŕ°&#x2026;త๠%ŕ°¨"ŕ°¤ - ŕ°Ş>ŕ°žŕ°¤qŕ°°, ŕ°&#x2026;ాళన๠" s&ŕą&#x2022;ŕ°ŽÂ ŕ°&#x17D;ŕ°&#x201A;ŕ°Śŕą ŕą&#x152;ŕ°°?ŕ°¸Sŕ°žŕ°&#x2014;ŕą ŕ°ľ ŕ°Śŕą , ŕ°&#x2026;ŕ°&#x201A;తచ ŕ°śŕą ŕ°­ŕ°&#x2022;ŕ°°Vŕ°žŕ°Ś ŕą&#x152;ŕ°°ŕ°ľ ŕ°Ž*ŕą&#x2020;ŕą&#x201A;ŕą&#x2022;ŕ°¨"ŕ°¤Vŕ°žŕ°Ś ŕ°žuŕą&#x2020; 2ŕ°ž>ŕą&#x2020;ŕą&#x201A;ŕą&#x2022; 8ŕą&#x2020;ŕą&#x201A;Â&#x160;zŕ°°ŕą ŕ°ľ ŕ°Śŕ°˛/, ŕ°&#x2026;ŕ°Śŕą ŕ°&#x2020; ŕ°žuŕ°Ż ŕ°Ş?ŕ°¤& *ŕą&#x2020;ŕ°¸Fŕ°¨ ŕ°ŞWŕ°ľ5ŕ°&#x2022; సచŕ°&#x153;Vŕ°žŕą&#x2020;ŕą&#x2022; ŕ°¸,ŕ°ž ŕ°&#x2021;ŕ°°ŕą ŕ°ľ ŕą&#x152;ŕ°°ŕ°ľ ŕ°Žŕą ,ŕą&#x2020;& - s&ŕą&#x2022;ŕ°Ž}ŕ°&#x201A;*ŕ°žŕ°¸ ŕą&#x2020;ŕą&#x2022;ŕ°śFŕą&#x2022;.

]ŕ°&#x201A;ŕ°š ŕ°&#x17D;న๠"ŕ°ľ ŕ°Şŕ°Śŕ°ľ '_ŕ°&#x201A;ŕ°ž' ŕ°&#x17D;ŕ°&#x201A;ŕ°Ź ŕ°Žŕą&#x201A;ల¤ఞత๠?ŕ°&#x201A;ŕ°Ś ŕ°Şoŕą&#x2020;ŕ°ŻSŕ°žJ,ŕą&#x2020;, '_ŕ°&#x201A;ŕ°ž' ŕ°&#x17D;ŕ°&#x201A;ŕ°Ś>ŕą&#x2020; ŕą&#x2020;ŕą&#x201A;ŕą&#x2022;ŕ°ľ *ŕ°žŕ°&#x2014;ŕą ŕ°¸ŕ°&#x201A;ŕ°&#x2022;ŕ°&#x;. 'sŕ°ľ' ŕ°&#x17D;ŕ°&#x201A;ŕ°Ź ŕ°Şŕ°Śŕ°ľ 'Vŕ°žÂ&#x153;' ŕ°&#x17D;ŕ°&#x201A;ŕ°Ź ŕ°Žŕą&#x201A;ల¤ఞత๠?ŕ°&#x201A;ŕ°Ś ŕ°Şoŕą&#x2020;ŕ°ŻSŕ°žJ,ŕą&#x2020;, 'Vŕ°žÂ&#x153;' ŕ°&#x17D;ŕ°&#x201A;ŕ°Ś>ŕą&#x2020; ŕ°&#x2020;ŕą&#x2020; ŕ°&#x2020;8ŕ°žŕ°&#x201A;§ŕą&#x2020;ŕ°&#x2014;ŕ°łR. ŕ°&#x2020;సన ŕ°&#x17D;ŕ°&#x201A;ŕ°Ź ŕ°Şŕ°Śŕ°ľ 'ŕ°&#x2020;Â&#x153;' ŕ°&#x17D;ŕ°&#x201A;ŕ°Ź ŕ°Žŕą&#x201A;ల¤ఞత๠?ŕ°&#x201A;ŕ°Ś ŕ°Şoŕą&#x2020;ŕ°ŻSŕ°žJ,ŕą&#x2020;, 'ŕ°&#x2020;Â&#x153;' ŕ°&#x17D;ŕ°&#x201A;ŕ°Ś>ŕą&#x2020; ŕ°&#x2030;ŕ°žeŕ°&#x; ŕą&#x2020; ŕ°&#x2026;ŕ°ĽVŕ°ž *ŕą&#x2020;ŕą&#x201A;ŕ°°ŕą&#x2020; తళR;ŕ°ľ ŕ°Śŕą . 'ŕ°&#x2C6;ŕ°śFŕą&#x2022;' ŕ°&#x17D;ŕ°&#x201A;ŕ°Ś>ŕą&#x2020; ?ŕ°śాన๠" లయ 6ŕ°žŕ°Ąŕą ŕ°ľŕ°ľŕ°łR.

ŕ°&#x2014;ŕą ŕ°°ŕą ,ŕą&#x2020;ŕą&#x2022;ŕ°ľ *ŕą&#x2020;ŕą&#x2022;ŕ°łRŕ°ľ *ŕ°žŕą&#x2020; ŕą&#x2020;ŕą&#x201A;ŕą&#x2022;ŕ°ľ *ŕ°žŕ°&#x2014;ŕą Vŕą&#x2020;ŕą&#x2022;ŕ°Ś ŕą&#x2020;ŕ°Ż ŕ°Žŕą&#x201A;ŕ°˛ 8ŕ°žŕ°°ŕ°Ł ŕ°&#x2022;ŕ°Ž5ŕ°Ś ŕ°Źŕ°&#x201A;ధన *ŕ°žŕ°&#x2014;ŕą 6ŕ°žŕ°¨]ŕ°&#x2022; ŕ°¸ŕ°&#x201A;ŕ°ž^ŕ°°ŕ°&#x2014;ŕ°łR ŕ°&#x2026;ŕ°ĽVŕ°ž Vఞసనŕ°&#x2014;ŕ°łR. ŕą&#x2020;ŕą&#x201A;ŕą&#x2022;ŕ°ľ ŕ°žŕ°ž^.ŕ°&#x2022;Vŕ°žJŕ°°ŕ°Źŕ°šŕą ŕ°Śŕą ŕ°&#x2020;ŕ°Ś>ŕą&#x2020; ŕ°¸ŕ°&#x201A;ŕ°&#x2022;ŕ°&#x; Iŕą&#x2022;ŕ°&#x2DC;5 8ŕ°žŕ°˛Vŕ°žŕ°&#x2014;ŕ°Źŕ°šŕą ŕ°Śŕą . Vఞసనŕ°&#x2014;ŕ°ł ŕ°&#x2026;ŕ°ĽVŕ°ž నఎ( ŕ°&#x2020;ŕą&#x2020; ŕ°&#x2020;8ŕ°žŕ°&#x201A;§ŕą&#x2020;ŕ°&#x2014;ŕ°ł ŕ°Ťŕ°˛Vŕą&#x2020;ŕą&#x2022; ŕ°Źŕ°&#x201A;ధన *ŕ°žŕ°&#x2014;ŕą ŕ°¸ŕ°&#x201A;ŕ°ž^ŕ°°ŕ°&#x2014;ŕ°łR. lŕ°ž&ŕ°Şŕ°&#x201A;ŕ°&#x2022; ాస๠Mŕ°&#x2014;ŕ°ł నఎన๠" ŕ°&#x2020;ŕ°Żŕ°ž^ŕ°&#x201A;తఌŕ°&#x201A;ŕą&#x2020; ŕą&#x2020;9ŕą&#x2020;ŕ°Żŕą ŕ°¤M,ŕą&#x2020;, ŕ°&#x2021;,ŕą&#x2020; ŕ°Źŕ°&#x201A;ధన *ŕ°žŕ°&#x2014;ŕą ŕ°¸ŕ°&#x201A;ŕ°ž^ŕ°°ŕ°&#x2014;+ŕą&#x2020; 8ŕ°žŕ°°ŕ°Ł. ŕ°&#x2021;ŕ°&#x201A;I&ŕ°Żŕ°&#x2014;ŕ°łŕ°¨" ŕ°&#x2014;&_] ŕ°&#x2026;ఌన๠ŕ°&#x2026;ŕ°&#x201A;తఎ๠5ŕ°&#x2013;ŕ°ľ ŕ°ž"J 6ŕ°ž7 ŕ°&#x2026;త๠%నతVŕ°žŕ°Ś సత%ాన๠" ŕ°&#x2026;Fత๠ఎ๠tMయన๠" ŕ°Şoŕą&#x2020;ŕ°Żŕą ŕ°ľ ,ŕą&#x2020;ŕą&#x2022; నఎ( ŕ°&#x2020;ŕą&#x2020; ŕ°&#x2020;ŕ°&#x2014;Zŕą&#x2020;ŕą&#x2022;ŕ°&#x2022;ŕą . ŕ°Žŕą tMయన๠" ఏయస๠ా ŕ°ŚFŕ°&#x201A;ŕ°Ś ŕ°&#x2022;ŕ°Ž5ŕ°Ś ŕ°Źŕ°&#x201A;ధన *ŕ°žŕ°&#x2014;ŕą 6ŕ°žŕ°¨]ŕ°&#x2022; ŕ°¸ŕ°&#x201A;ŕ°ž^ŕ°°ŕ°&#x2014;+ŕ°&#x201A;ŕ°Ś Â?ŕ°Ąŕą ŕ°&#x2014;oŕą&#x2020; *ŕą&#x2020;ŕą&#x201A;ŕ°&#x201A;ŕ°Śŕ°Źŕ°šŕą ŕ°Śŕą .

ŕą&#x2020;ŕą&#x201A;ŕą&#x2022;ŕ°ľ *ŕ°žŕ°&#x2014;ŕą ŕ°¸ŕ°&#x201A;ŕ°&#x2022;ŕ°&#x;Vŕą&#x2020;ŕą&#x2022; '_ŕ°&#x201A;ŕ°ž'. ŕ°&#x2020;ŕ°¤(Cఞనాన๠" ŕ°&#x2026;న๠ŕ°&#x2014;&_], Vŕ°žŕ°¸ ŕ°žŕ°&#x2014;ళన๠" *ŕą&#x2020;ŕą&#x201A;ŕ°° *ŕ°žt, ŕ°žŕ°ľ ŕ°¸ŕą&#x192;Â&#x2014;z 6ŕ°ž78ŕą&#x2020;ŕą&#x201A;ŕ°&#x201A;ŕ°Ą స๠ళR; ŕ°Ş&ŕ°Şŕ°&#x201A;ŕ°&#x161;ాన๠" ŕ°žŕ°ś6ŕ°ž7, నఎన๠" ŕ°&#x2022;ŕ°Ž5 ŕ°Źŕ°&#x201A;ధనŕ°&#x2014;+ŕ°&#x201A;ŕ°Ś Â?ŕ°Ąŕą ŕ°&#x2014;oŕą&#x2020; 6ŕ°žŕ°Ąŕą ŕ°ľŕ°ľŕ°łR 'ŕ°&#x2C6;ŕ°śFŕą&#x2022;'. ŕ°&#x2026;త๠%నతVŕ°žŕ°Ś ŕą&#x152;రాన๠" ŕ°¸,ŕ°ž *ŕą&#x2020;ŕą&#x201A;ŕ°&#x201A;Iŕ°°ŕą ŕ°ľŕ°ľŕ°łR, ŕą&#x2020;ŕą&#x201A;ŕą&#x2022;ŕ°ľ *ŕ°žŕ°&#x2014;ŕą ŕ°¸ŕ°&#x201A;ŕ°&#x2022;ŕ°&#x;Iŕ°&#x201A;ŕ°Ś Â?ŕ°Ąŕą ŕ°&#x2014;oŕą&#x2020; *ŕą&#x2020;ŕą&#x201A;ŕ°&#x201A;ŕ°Śŕą ŕ°ľŕ°&#x201A;ŕą&#x2020; 6ŕ°žŕ°Ąŕą ŕ°ľŕ°ľŕ°łR, నఎ( ŕ°&#x2022;ŕ°Ž5 ŕ°Źŕ°&#x201A;ధన, *ŕ°žŕ°&#x2014;ŕą 6ŕ°žŕ°¨]ŕ°&#x2022; ŕ°¸ŕ°&#x201A;ŕ°ž^ŕ°°ŕ°&#x2014;ళన๠" *ŕą&#x2020;ŕą&#x201A;ŕ°° *ŕ°žŕ°&#x2022;ŕą ŕ°ľŕ°ľŕ°łR, ŕ°žŕ°ľ ŕ°¸ŕą&#x192;Â&#x2014;z 6ŕ°ž78ŕą&#x2020;ŕą&#x201A;ŕ°&#x201A;ŕ°Ą ŕ°&#x2026;ŕ°&#x201A;తª 6ŕ°ž2ŕ°ž ŕ°Ş&ŕ°Şŕ°&#x201A;ŕ°&#x161;ాన๠" ŕ°žŕ°ś6ŕ°žŕ°Ąŕą ŕ°ľŕ°ľ9ŕą&#x2020;ŕą&#x2022; 's&ŕą&#x2022;ŕ°ŽÂ ]ŕ°&#x201A;*ŕ°žŕ°¸ ŕą&#x2020;ŕą&#x2022;ŕ°śFŕą&#x2022;'.

Divya Jyothi

Page 40

గురు,ెౕవ *ెౕళRవంె నమ( ఆె ఆ8ా ె«గ9ెౕ మృగగళR, ]ంహ మృగగ+ె >ాజ, ]ంహద kెూె ఇ>ెూౕVాగ *ెౕె ఎల/ lా&[గళR సుమ( ె ఇరుతMVెYౕ, ]ంహ *ెౕె lా&[గళను" తన" అ‚ౕనద./ ఇరువంె 6ాడువ ,ెూౕ అ,ెౕ తరహ ఇంI&యగళను" ]ంహవ తన" అ‚ౕనద./ ఇరువంె 6ాడుతM,ె. ]ంహవ ఆత(CానIంద *ెూ9ెయుMరువ బుId. ఆ ]ం*ాసనద mౕSె ?>ాOసుMరువవ9ెౕ 'ా|' - ఆత(, s&ౕమ}6ా¬స ెౕశFౕ - ?శ6ాె.

Oh, Fool! Give up your insatiable desire for earthly possessions; be sensible and develop serenity and contentment. Be satisfied and happy with whatever you may earn by the sweat of your brow and whatever has destiny marked for your lot.

?శ6ాెయు సృ—z, ]g *ాగు లయక&ౕ5. ఇ7ౕ బ&*ా(ండద *ాగు a ాdండద ఎల/ Yౕజ ెగళ మూల ప&వత5క9ాద s&ౕ ల.ా 6ాెయ మూల తతవను" s&ౕ ల.ా సహస& ామద ‹దల మూరూ ామగళ./ +సSాJ,ె. s&ౕ6ాె2ాJ ?శవను" సృ—zసుాM9 ె, s&ౕ మ*ా>ా­ౕ2ాJ lా.సుాM9 ె *ాగు s&ౕమ}ం*ాస ెౕసFౕ2ాJ సృ—z]ద ఇ7ౕ బ&*ా(ండవను" ప నః సృ—z6ాడలు తనSె/ౕ లయVాగువంె 6ాడుాM9 ె, ఇదు *ెూరJన ప&పంచ - బ&*ా(ండ.

s&ౕ6ాె2ాJ ాధకన అంతప&5పంచవను" సృ—z6ాడుాM9 ె, s&ౕమ*ా>ా­ౕ2ాJ సృ—z]ద అంతప&5పంచవను" lా.సుాM9 ె, s&ౕమ}ం*ాస ెౕశFౕ2ాJ నమ( కమ5బంధనగళను", సంా^రగళను" ాశ6ా7, అంతప&5పంచవను" తన./ లయెూ+] నమను" అవళ గభ5ద./ ఐక%Vాగువంె 6ా7 నమను" ాశతVాJ ముకM>ాగువంె 6ాడుాM9 ె, ఇదు అంతప&5పంచ - a ాdండ.

నమె ఆత(Cానవను" అనుగ&_], '_ంా' నమను" ెూౕవ *ాగు Vెౕద ెuంద డుగoె 6ాడువవరు గురు,ెౕవ. నమ( Vాసన ప&వృMయను" (సంా^రగళను") *ెూర*ాt, ాVెౕ సృ—z6ా78ెూండ అంతª 6ా2ా ప&పంచవను" ాశ6ాడువవరు గురు,ెౕవ.

నమ(./ సత%Vాద అంతర®5పంచవను" సృ—zయను" 6ాడువవరు గురు,ెౕవ. సృ—z6ా7ద అంతప&5పంచవను" ర=Tె 6ాడువవరు *ాగు ఇను" ర=Tె 6ాడుMరువవరు గురు,ెౕవ. ఆ¤ా%(క ాధ ెయ మూలక ఆత(Cానవను" అనుగ&_] నమ( కమ5 బంధనగళను", Vాస ా ప&వృMయను" (6ాన]క సంా^రగళR) ాశ6ా7, తమ( lాదపద(గళ./ ాశతVాJ ఐక% 6ా78ెూళR;వవరు గురు,ెౕవ.

ఆదFంద, శుnాకరVాద మ*ెూౕన"తVాద ౌరవ*ెూంIరువవరు, నమ( 6ాన]క సంా^రగళను" *ెూర *ాకువ, నమ( 6ా2ా ప&పంచవను" ాశ6ాడువవ, నమను" కమ5బంధనIంద ముtMెూ+సువవరు - పరమహంస పWజౕయ సదురు,ెౕవ ఒబr>ెౕ! గురు,ెౕవ ఒబr>ెౕ!

Divya Jyothi

Page 41

Please ensure the Asanas are practiced only under the supervision of a qualified Yogacharya. You can contact Atmajyothi Prasad for more details.

Yoga Classes

Atmajyothi Prasad is conducting yoga classes through youtube Please visit yogajyothi You can also contact him at atmajyothi.prasad

Yogasana STEP – 1 : Introduction of Asana • Name: Janu shirshasana • Meaning: Knee and head posture • Justification: In final posture forehead should touch knee • Type: Sitting • Category: Culturative • Stithi: Dandasana • Vishranti: Shithila dandasana • Counts: 8 • Complimentary: Ustrasana, Supta Vajrasana, Supta Virasana

STEP – 2 : Demonstration • Silent Demonstration: Final posture as shown in figure • Demonstration with counts, explanation and breathing: • Come to Stithi (Dandasana) • Ekam: Inhale and Exhale, fold right leg and keep it near left knee. Right knee on ground • Dve: Inhale and raise both hands horizontal • Trini: Raise both hands above head • Chatvari: Exhale and bend forward, touch toes with hands and touch forehead to knee • Hold the posture for 1 minute with normal breathing • Pancha: Inhale and raise both hands above head • Shat: Exhale and bring hands horizontal • Sapta: Exhale and release your hands • Ashta: Release your leg • Come to sithila dandasana and relax. STEP – 3 : Benefits and Limitations Specific Benefits: • Stimulates liver, stomach, pancreas, intestines • Reduces fat around abdomen • Reduces liver disorders • Helps diabetics • Relieves menstrual disorders • Provides flexibility to spine, stimulates nerves around spine Specific Limitations: • People with arthritis should avoid this posture • People with severe backache should avoid this posture

Divya Jyothi

STEP – 4 : SUBTLE points • Don’t bend the knee • Try to touch forehead to knee • Perform the asana on the other side as complementary.

Page 42

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 and Spiritual Insights: You can contribute short articles on your spiritual experience, your love for Sadguru (prose/poems), poetry, etc.

Next month June

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 to transliterate your article from English to Kannada font. Copy paste the Kannada font in the body of Gmail and mail the same.

2013 we are celebrating

Page 3: Pictures and short reports of Satsang activities

teachings of Meher

Spiritual Masters: Articles of teachings on various spiritual masters. All contributions can be mailed to and

Baba and Vidyaranya

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

jayanthi. 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 • Prabhuji blogs at and http:// • Atmajyothi Satsang is also on Facebook and Prabhuji can be reached at • Listen to Prabhuji’s live and recorded talks on YouTube at • Atmajyothi Vishwa Gurukulam’s classes on Gita and Upanishads for children are broadcast on • Yoga classes conducted by Atmajyothi Prasad on yogajyothi

Divya Jyothi

Divya Jyothi - May 2013  
Divya Jyothi - May 2013  

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