3

From the editor’s desk

INS IDE TH IS I S SUE :

Prabhuji Speaks 3

Talks on Bhagavad Gita 4

Shivaratri - Article by

Prabhuji 6

Panchadasi -

Tatva Viveka 8

Patanjali Yoga Sutra -

Talk 6 10

Swetaswara Upanishad

Bhavadhare 15

Shivaratri 27

Sanatana Dharma -

Purushartha 30

Sakshibhavada

Adhbutagalu 33

Mundaka Upanishad 35

Atma in Reality is

Paramatma 38

Shiva - Devadideva Ma-

hadeva Gurudeva 39

Basement Gita 40

Lalitha Sahasranama -

Poorva Bhaga 43

Yogasana 46

Spiritual Insights 14

Prabhuji’s talk on Shiva-

ratri 41

Divya Jyothi Sharing the Enlightened Wisdom

M A R 2 0 1 3 I S S U E 1 5

Hari Om,

On the occasion of Shivaratri I wished Prabhuji a very

happy birthday. He said it was not a birthday but an

anniversary :) . I stood corrected and enjoyed the feel‐

ing of humor and spiritual learning going hand in hand

with the celebration of this timeless anniversary of con‐

sciousness and energy. Shivaratri is a reminder to drop

identification with the limited matter envelopments of

body, mind and intellect and wake up to the infinite

divinity inside, just like all other festivals are. Basement

Gita is back in this edition with an improved look and

feel. Atmajyothi Murali has created beautiful visual

themes on Pitr Yajna and the first shloka of the Bhaga‐

vad Gita. Besides that, we’re continuing with the regu‐

lar series of other articles as usual. In this issue we have

featured quotes which are translations from Shlokas

dedicated to Lord Shiva.

Wishing you a very happy Shivaratri and also a very colorful Holi.

‐ In Guruseva.

P A G E 3

D I V Y A J Y O T H I

Prabhuji Speaks - Drop the desires

Dear Atmajyothis,

Desire is life. Life is desire. Life moves on because of desire. Desire for name, fame, money, survival … the list is

endless. Then there is desire for enlightenment or liberation. This desire called enlightenment or liberation is

called “mumukshatva”. Desire provides the drive for life, direction for life. Then

why do we say “ drop desire ?” . We have to look at the root cause of desire. Why

there is desire in me ? Desire is the gap between what I am today and what I need to

be or what I want to be. What I want to be is based on what I see around me. If I see

prosperity, I want to be rich. If I see power, I want to be powerful. If I see enlight‐

ened beings, I want to be enlightened. All my desires are borrowed from my sur‐

roundings. All my desires are to become “somebody”. Desires are rooted in the

domain of becoming. This process of constant becoming somebody puts tremen‐

dous pressure. Stress builds up. The race to become somebody seems to be endless.

The journey becomes tiresome. At that point of time, there is a questioning – is it ever possible for me to be hap‐

py and peaceful ? Can I be peaceful, blissful and happy in this rat race called life ? This is the beginning of the

mother of all desires – “mumukshatva” – desire for liberation. Desire for being free from all desires.

How is it possible to drop all desires? Desires are all routed in the future. Desires are borne out of past experienc‐

es projected towards the future. In the process, we miss the present moment. The past is dead and future is un‐

born. Present moment is the only reality. When you miss the present moment, you miss the reality of life and

start living in “non‐existing reality of future”. The solution for this seems to be to live in the present moment.

When you live in the present moment, the dreams are gone. When the dreams are gone, life is peaceful and bliss‐

ful because the constant pressure to become something is gone. The focus is on “Being” rather than becoming.

This message is conveyed beautifully in the sloka

“Purnamadam, Purnamidam, Purnat, Purnamuduchyate”

“Purnasya purnamadaya, purnamevavashishyate”

“ That supreme reality is perfect. From that supreme reality this manifest world which has appeared has come

forth. Even this is perfect. The perfection continues to be perfect even when you remove the manifest . Perfec‐

tion is because the Reality is infinite in nature. Whatever you add or remove from infinity, infinity alone remains.”

Existence is perfect. There is no imperfection at all in existence. It is our mind which is creates a feeling of inade‐

quacy due to the identification with the body. When we identify with the body, we become limited. Limited in

time and space while everything in existence is infinite. When we identify with the body, we feel separation from

existence. I separate myself out of existence which is perfect. This separation is called ego. Ego is the one which

brings about duality. Duality of me and the other. The other is perfect, “me” is imperfect. I need to become per‐

fect. This is the root of the desire. Desire can be dropped only when I realize – I am not the body, mind or intel‐

lect. I am pure consciousness. Consciousness is existence. Existence is bliss. Non‐duality is the bliss. Duality is the

cause of pain and suffering. Dropping desire is not an action. It is a realization. It is realization of perfection in me

which is already there. Nothing needs to be added. I am already perfect. In existence everything is perfect. I am

pure spirit – ever blissful. This realization only can help to drop the desire – nothing else. Any effort to drop the

desire at superficial level can only lead to suppression of desire which can cause explosion of some other desire.

Suppression of the desire is not a solution. Transcendence of the desire is solution. Transcendence of desire can

only happen through knowledge of the self. This is the real key to drop desire.

“Nanu Nanembudu Nanalla, Ee deha mana buddhi naanalla, sachidanandaatma Shiva Nanu Nane”

I am not the body mind or intellect. I am pure spirit.

P A G E 4

My Respectful pranams to all the Atmajyothis. We understood the ideal of Bhagvad Gita, the Stitha ‐Pragana.

Now how to attain this Stitha Pragna hood? How does one become Stitha Pragana? This can be summarized in

one sentence of Vedic dictum. Atmano Mokshartham Jagat Hitayacha. The entire Bhagvad Gita is an explana‐

tion of Vedic injunction. The purpose of life is to attain the liberation ‐ Atmano Mokshartham Jagat Hitayacha.

We have to understand the meaning of Atmano Mokshartham Jagat Hitayacha. The Bhagvad Gita is a commen‐

tary of this sentence Atmano Mokshartham Jagat Hitayacha. Atmano means the self. Mokshartham means

freedom, the freedom of the self. What is the freedom of the self? We are human beings, which we know, but

we are not what we think we are. We think we are a body, mind and the intellect. This is an error in understand‐

ing of our own nature. This wrong understanding leads to a series of errors in the way we operate in the world.

This series of problems are results, karma phala, which we get when we operate in the world. Atmano Mok‐

shartham means – to be free of all wrong notions about ourselves and to know really who we are and once we

know about really who we are, we’ll become very peaceful, we will have the eternal bliss and we feel our life is

fulfilled. This is the meaning of Atmano Mokshartham, to be free from bond, wrong notions, and erroneous

notion of ourselves and to live a real genuine life ‐ what we are. Bhagvad Gita says, we are not the body, we are

not the mind and we are not the intellect. We are the pure self ‐ The Atman, who witnesses the actions of the

body, mind and the intellect complex. The Atman is nothing but is one with Paramatman, the universal self, the

lord. But we always confuse our self with the ego which identifies the body, mind, intellect as ‘me’, we don’t

realize that we are the Atma. So, to realize the real me, real self, we have to drop the erroneous notions, the

wrong notions of me ‐ which is ego. After that we will attain oneness with the supreme self, inner self, Para‐

matma which gives us infinite bliss. We feel our life is fulfilled. This is the meaning of Atmano Mokshartham.

Why we are doing that? Why are we trying to realize our self? We have to relate in a meaningful way to the

world that’s called Jagat Hitaya. We have to work towards the welfare ‐ Lokakalyana of the world. That’s be‐

cause, the world is nothing but a manifestation of the lord. All living beings in the world are connected and are

related to Me deep inside as Paramatma. All of us belong to one family. To serve this world with this attitude is

Jagat Hitaya. So essential message of Bhagvad Gita is to become a Stitha Pragna the Enlightened One. For be‐

coming a Stitha Pragna you need to have a purpose of life ‐ Atmano Mokshartham Jagat Hityacha. Atmano

Mokshartham means realize yourself, realize your true self and drop your false identity and attain bliss. Jagat

Hityacha ‐ realize the oneness of the world. Realize the oneness of all beings and do service for welfare of the

world Lokakalyana. This part of Atmano Mokshartham ‐ to know myself has three components. First is to know,

what I am, Atmano ‐ what is Atma? Second thing I have to know is what I am not, which is Prakruti ‐ body, mind

and intellect. Then I have to know the method by which I can attain this oneness. The method by which I can

obtain oneness is called yoga. The method by which I can drop what I am not, master my mind is called Tapas.

So Atmano Mokshartham refers to Yoga and Tapas by which we can realize our inner self. Jagat Hitaya or Loka‐

kalyana is by the process of Dana, charity, Yaghna – a selfless offering. Yaghna, which is a selfless offering as a

service to the lord manifested as universe. Atmano Mokshartham ‐ this expands into Yoga, the process of Sad‐

hana, Tapas ‐ which is mastery of the mind. Jagat Hitaya translates into Yaghna, which is selfless service, Dana

which is charity. This is the purpose of a human life. Atmano Mokshartham Jagat Hitaya.

Bhagvad Gita gives guidelines for this. So for the Atmano Mokshartham part ‐ for knowing ‘who I am’, the first

six chapters in Bhagvad Gita describe about Tvam you or me. Not about false me, but the real me. There is a

coconut shell, if you remove a coconut shell there is a kernel. The coconut shell is a covering. Similarly, the real

me is covered by body, mind and intellect. First I have to know about Atma. First six chapters of Bhagvad Gita

describe what you are – Tvam, about Atma. The next six chapters describe about Tat ‐ about the lord, Para‐

matma, and relationship between you and Paramatma. The next six chapters, chapter no. 13 to 18 describe Asi ‐

D I V Y A J Y O T H I

Talks on Bhagavad Gita

"Forgive me Oh,

Shiva

My three great

sins!

I came on a pil-

grimage to

Kashi forget-

ting that, you

are omnipres-

ent.

In thinking

about you I

forgot that,

You are beyond

thought.

In praying to

You I forgot

that, You are

beyond words."

~Adi Shanka-

ra

P A G E 5

D I V Y A J Y O T H I

Oh, Lord Shiva,

who is seated on

Mount Kailas,

whose forehead is

decorated with

the moon and the

king of serpents

as a crown, who

is the Ocean of

Mercy and the

remover of delu-

sion, You alone

can protect me. I

surrender to thee.

how you can drop what you are not, how you can develop the qualities which are required to attain oneness with

the lord. How you can understand the material nature, drop the qualities ‐ what you are not, and become one with

the lord. First six chapters describe Tvam, second six chapters describe Tat, and third six chapters describe Asi. So

entire Bhagvad Gita is summarized in Tat, Tvam, Asi. That thou art. This is the summary of 18 chapters of Bhagvad

Gita. These 18 chapters of Bhagvad Gita outline 4 systems of Yoga. Karma Yoga, Bhakti yoga, Jnana yoga, Dhyana

Yoga. Yoga is to become union, to attain the union with the lord through action ‐ Karmayoga, to attain union with

the lord through jnana ‐ jnana Yoga, to attain union with the lord through Bhakti, devotion ‐ Bhakti Yoga and to

attain union with the lord through practices, Kriyas ‐ is Raj Yoga or Dhyan Yoga. Now they are not different sys‐

tems of yoga, different parts ‐ they are compliment to each other. A human being has head, heart, hands and ener‐

gy. These Yogas address different aspects of human personality. The head is addressed through Jnana Yoga, the

heart is addressed through Bhakti Yoga, hand is addressed through Karma Yoga and energy is addressed through

Kriya Yoga. These four Yogas are complimentary to each other. Depending on the composition of a person, one

yoga may be predominant but all other yogas are required. Tapas means mastery of the mind by various kinds of

austerities ‐ Kaya, Vak, Manas. The physical austerity, the mental and the verbal austerities performed to get a

mastery over the mind is called Tapas. Yoga and Tapas form Atmano Mokshartham part. The first six chapters of

Bhagvad Gita outline about Tvam or the self. Knowledge of the self ‐ reality, it outlines the yoga.

The next six chapters speak of the Lord, so that our devotion, our intensity, our urge to become united with the

lord increases. The last six chapters describe how to drop, what you are not ‐ through Tapa. To learn as Tat‐Tvam

Asi ‐ what you are not. So Atmano Mokshartham is understood as That Thou Art. Jagat Hitaya is service to the

world, the understanding is that Vasudhaiva Kutumbakam – the whole universe is my family because it comes

from the lord. And serving the lord, Padasevanam, of the lord in the form of beings comes as Yaghna and Dana.

These are the two key concepts of Bhagvad Gita. What is Yaghna? Yaghna is an offering, Yaghna is a universal pro‐

cess. In the universe every entity offers something to others. The universe runs out of offering co‐operation. The

sea water offers water to the clouds, clouds offer water in the form of rain to the lands, lands offers water to the

river, a river offers water to the ocean. So this becomes an energy cycle. Human beings can be in tune with these

energy cycles, and elevate themselves. The actions which are done as a service to lord, as an offering to the lord,

become Yaghna. There are various kinds of Yaghna mentioned in Bhagvad Gita but primarily we can characterize

Yaghna as Panchmaha Yaghnas ‐ the five offerings. Deva Yaghna, Manushya Yaghna, Bhuta Yaghna, Rishi Yaghna,

Pitra Yaghna. Deva Yaghna is a service as a gratitude to all divine beings, to Lord. Deva Yaghna is also an act of

service for protection of the environment‐Prakruti, balance of the environment. Because Devtas are the forces

which take care of nature. Anything to do to bring back the balance in nature is Deva Yaghna. Pitra Yaghna is tak‐

ing care of the elder people, because we owe our life to parents. Imbibing the wisdom of the Vedas, Upanishads,

Bhagvad Gita in the children for next the generation is Pitra Yaghna. Manuysha Yaghna is act of service, serving

the human beings, serving the needy, seeing the lord in human being, Nara‐Narayana is called Manuysha Yaghna.

Taking care of animals, doing acts of compassion to living beings and animals is Bhuta Yaghna. And highest form

of Yaghna, Rishi Yaghna is understanding the message of Vedas, Upanishads, Bhagvad Gita, and bringing that val‐

ues in us and teaching and propagating the values of Rishis to the society is called Rishi Yaghna. So, these acts of

Yaghna uplift a human being. Bhagavad Gita places this ideal of Yaghna in front of human beings. Dana is charity,

to give something what we have, to the needy. The idea of Dana is to reduce our self‐centeredness, our greedi‐

ness, share what we have. So, the message of Bhagvad Gita is Atmano Mokshartham Jagat hitaya. Atmano Mok‐

shartham through Yoga and Tapa. Jagat Hitaya through Yaghna and Dana. These are the key concepts, themes

which are there in Bhagvad Gita in various forms. Let us understand the message of Bhagavad Gita in more detail.

P A G E 6

D I V Y A J Y O T H I

We worship the

three eyed One

(Lord Shiva)

who is fragrant

and who nour-

ishes all beings;

may He liberate

me from death,

for the sake of

immortality,

even as cucum-

ber is severed

from its bondage

of the vine.

Shivaratri - Article by Prabhuji Shivaratri is a call for awakening‐ from the dream of Maya. Shiva is auspiciousness. When the mind becomes silent

and merges with the Self it is called Shivaratri.

Shiva means ‐ that which is not. Emptiness is the womb of creation.

Tiny galaxies float in this vast emptiness.

Namaha means jeeva surrendering to Shiva.

Aya means oneness.

Om Namaha Shivaya = Jiva is nothing but Shiva. = Tatwamasi.

Shiva with Form

Na, Ma, Shi, Va,ya ‐ Five Aksharas of Panchakshari Mantra represents Pancha Bhutas ‐ Pancha tanmatras,

Pachendriyas all aspects of creation. It represents the five aspects of Dance of Shiva ‐ Sristhi, sthiti, Samhara, Tiro‐

dhana and Moksha ‐ Five facets of Shiva ‐ Sadyojata, Vamadeva, Ishana, Aghora, Tatpurusha.

Form and Formless

God is both with form and formless. This is beautifully depicted by Shivalinga. Linga stands for indicator ‐ symbol.

Shiva linga symbolizes formless and form aspect of divinity. Form comes from the nature ‐ prakriti. This is the

peetham of Shivalinga. Formless aspect is shown by the elliptical structure of Shivalinga.

Mythological Stories associated with Shivaratri

• Purana story 1 : Shivaratri celebrates union of Shiva and Parvati—signifying the beginning of Creation.

• Purana story 2 : Shivaratri celebrates penance of Parvati for husband.

• Purana story 3 : Shiva emerging as lingodbhava murthy on night of Shivaratri.

• Purana Story 4 : Shiva capturing Ganga in Jata ‐ celebrated by Abhishekam.

• Purana Story 5 : Poisson emerged out of Samudra Manthan ‐ Shiva saving the world.

Shivaratri Celebration

Sivaratri, dedicated to Lord Shiva, is celebrated on the moonless night of the month of Phalguna, which is the

fourteenth day in the krishnapaksha or dark half. Owing to a special planetary conjunction, spiritual practices

done on this day are considered to be especially auspicious and beneficial. There is a reference to this in one of

the Puranas, where Shiva himself tells Parvati Devi [the Divine Mother] that this day is particularly dear to him,

and that those who perform the prescribed austerities on this day will be freed from all sins.

One popular story from the Puranas goes like this: There was once a poor hunter from Varanasi. His name was

Suswara. He lived with his wife and child in a small hut. Theirs was a hand‐to‐mouth existence. Suswara would go

to the forest and hunt whatever game came his way, and thus feed his family. One particular day, he caught many

small animals and birds, which he put into a sack. Encouraged by the catch, he wandered deeper into the forest in

search of more game. Soon darkness set in and he turned to go home. He was a little worried as the forest was

infested with dangerous animals. He did not like the idea of spending the night there. Soon it became very dark.

Unable to find his way back, Suswara climbed a tree to be safe from the wild animals.

Attracted by his scent, animals came lurking under the tree. Hoping to scare them away, Suswara plucked some

twigs from the tree and threw them at the animals, but to no avail. Throughout the night the animals kept prowl‐

ing beneath the tree.

P A G E 7

D I V Y A J Y O T H I

I pray to Lord

Mahadeva who

has conquered

death, who is the

destroyer of the

universe, who

has a blue neck

and who gives

happiness to all.

Suswara was unable to get even a wink of sleep. He kept vigil throughout the night. He plucked leaves from the

tree, which happened to be a bilva tree, and dropped them on the ground. Unknown to Suswara, there was a

Shivalinga at the foot of the tree; and so, although he was unaware of it, by dropping the sacred bilva leaves,

Suswara was making a sacred offering to the Shivalinga. That night happened to be Shivaratri. So the hunter

had unknowingly kept a night‐long vigil and worshipped Shiva.

According to the Shiva Purana, the Mahashivaratri worship should incorporate six items: offering bilva leaves to

the deity after giving it a ceremonial bath, which represents purification of the soul; applying vermilion paste

on the linga after bathing it, which represents virtue; offering food, which is conducive to longevity and the

gratification of desires; lighting incense, which yields wealth; lighting an oil lamp, which signifies the attainment

of knowledge; and offering betel leaves, which marks satisfaction with worldly pleasures. These six items form

an indispensable part of the Mahashivaratri worship, be it a simple ceremony at home or grand temple wor‐

ship.

Significance of the Rituals

The story above is an allegory. Just as the hunter sought to kill wild animals, the spiritual seeker tries to over‐

come lust, anger, greed, infatuation, jealousy and hatred. The jungle is the mind where all these negativities

roam about. A spiritual aspirant must kill these "animals" to be free.

The name of the hunter was Suswara, which means "one of melodious voice." This indicates the purity of intent

and speech, which, in turn, imply a level of mental purity.

The hunter was born in Varanasi. Vara refers to the forehead while nasi is the nose. The point where both meet

is Varanasi, in other words, the point midway between the eyebrows. This point is also called the ajna chakra

and is regarded as a nexus of the three nadis: ida, pingala and sushumna. A spiritual aspirant who concentrates

his or her mind on this point gains concentration and gradual control over his senses. The killing of the animals

thus indicates control over one's vasanas [latent tendencies].

The bilva tree corresponds to the spinal column. The tree's leaves are special: each stalk has three leaflets. The

three leaflets represent the three nadis mentioned above. The climbing of the tree represents the ascent of the

kundalini shakti from the muladhara to the ajna chakra. Keeping awake is symbolic of the kind of awareness

and oneness of purpose that a spiritual aspirant needs to reach the goal. He cannot afford to be slack even for

a moment. Shiva is the Supreme Consciousness that illuminates the three states of waking, dreaming and deep

sleep. Offering the threefold bilva leaves to the Shivalinga heralds the return to a level of consciousness be‐

yond the three states, which is the fourth state, turiya. The dawning of that state is consonant with the awak‐

ening of the individual

P A G E 8

D I V Y A J Y O T H I

I bow down to the

Lord of Uma

(Parvathi), the

divine Guru, the

cause of the uni-

verse. I bow down

to the Lord who is

adorned with

snake and wears

tiger skin, the

Lord of all crea-

tures.

Parama Sadgurugalige Namanagalu...

Salutations to Pujaneya Prabhuji...

''O Sadgurudeva! Gurudeva is the Water in the Ocean, just like the bubbles and the waves in the Ocean is the

creation of the Ocean itself, we the Atmajyothis are the creation of Gurudeva. Just like the bubbles and waves

are merged in Ocean and becomes Water Only, O Gurudeva! O Pujaneya! please bless us to merge in Your Lotus

Feet''.

इयमा�मा परमान�द: परमाःपद यत: ।

मा न भव �ह भयासिमित मा�मानीआयत ।। ८

This Consciousness is ones own Self ‐ The Atman. Being the object (Atman) of our greatest love, it is the nature

of bliss. The love for The Atman is seen to express as ''May I never cease to be, May I ever be present''. The wa‐

ter in the Ocean is the one unchanging ocean of Consciousness and that is The Atman || 8 ||

Commentary : May 'I' ever be present, who is this 'I' ? It is we, we are that Atman. When we give up the individu‐

ality, that is like the waves in the ocean and become one with the ocean, we are Atman. Self means ' I ' ness or '

My ' ness. There started ' I am '. Every interaction with the world we start with ' I am '. Who are you ? ' I am '...

What are you doing ? 'I am'... We identify our self with the material existence and start saying ' I am so and so', I

am wife, I am mother, so on ... This in 'mine', belongs to 'me' etc.,

As Gurudeva showed us how we identify ourselves with the relativity, In childhood we are daughters and sons of

our parents, at young age we are wife and husband of so and so, in old age we are mother and father of so and

so, we identify with the names given by our parents and say ' I am XYZ, after marriage we add our husband 's

name and extend our identity by extending the name. In old age we say we are such a person's mother or father.

With parents we are children, with husband we are wife, with children we are mother or father. What are we

without them? Without parents we are not children, without husband we are not wife, without children we are

not mother or father. Than who are we ?? Or who am ' I ' . Body, Mind and intellect are the characteristic of ' I '.

When we identify with the body mind & intellect, the conditions apply ( limitations). This is presence of ' I

' ( ego ). For Atman ‐ There is nothing, neither characteristic nor condition, nor association with body mind &

intellect. i.e. e., The absence of these qualities or without separateness is Atman. The presence of these qualities

is ' I ' ness, this Is the only difference between Individual ( ego ) and The Atman ( without separateness). In every‐

day life we keep on using 'I' for every interaction with the world. we say 'I', 'Mine', and struggle to preserve our

'I' ness and are proud of saying ' I am'. It is like the waves or bubbles ('I') forgetting that it is the Ocean. This con‐

sciousness what is said here as 'Atman' becomes the object of our greatest love.

Whatever we want in life, whatever we hope for in life, whatever we expect in life may differ from one person to

other, but there is one thing which we all have in common or share, that is the fear of our non‐being or fear of

death. Why do we fear for death? Because we don't look into what death really means. If we look into it deeply,

the fear vanishes, death really means, as Gurudeva says, it is death of the mind ‐ 'Manonasha', but what we know

is ‐ 'I am existing, I am living, and when I die I will not exist any more'. So, in ignorance, 'I AM' and when I die ' I

WILL NOT BE HERE, is the state of being. Non of us want to be in the state of not existing. Now this fear of not

existing or the death occurs because of the separateness, like waves in Ocean. The Ocean is always there but,

because I have limited my consciousness with to waves, I am afraid this wave will vanish and I am this wave, and

say, 'May I always be, may I never disappear'.

Panchadasi - Tatva Viveka

P A G E 9

D I V Y A J Y O T H I

I bow down to the

Lord whose three

eyes are the sun,

moon and fire

and to whom

Lord Vishu is

near. I bow down

to the Lord who is

the refuge of all

devotees and the

giver of boons,

Shiva Shanka-

ra.

And there are lot of other things in this world about whom we are attached to or cling to, and does not want

them to disappear, this can be seen in connections with or love towards family or friends. We don't want the

people whom we love to be taken away from us. We don't want the people who are in the existing state, to pass

on to the state of non‐existing. In reality, intensively we crave for someone's being (existence). Who is the One

for who's being I crave for the most? Who is the One for who's non‐being I am afraid of the most? Most of us say,

'I never want to cease to be, I always want to be'. That is why The Atman ‐ 'I' is the greatest object of our love,

although we don't think of it in terms of Atman. The mistake that we make, is thinking that the body is my At‐

man, that's were the maya comes in. So, what maya does is, it hides our real Self and in its place it puts up the

body and says , 'This is who you are!' and, all the troubles of the body becomes our trouble, when there is some‐

thing wrong with the body, we feel something is wrong with us, because I have identified with that Wave in the

Ocean and that's what maya does.

As Gurudeva says, we have to distinguish between 'Self love' and 'love for the self'. Self love is bad, it is like patri‐

otism, very bad physiological condition or state which needs to be treated, but love for our true Self is imported,

most people try to run away from that self, there is a subtle form of self hatred within and normally a person

thinks, a person who is selfish has greatest love for himself, and an unselfish person has love for others, not nec‐

essarily. Selfishness may result in hatred for self, also an aggressive form of unselfishness may also be the result

of self hatred. It is like saying, 'I don't want to deal with myself, I would spend my time rather solving others

problems'. So, it could be a form of escapism. Love for the self, love for our true self ‐ Atman, is love for the di‐

vine, or God who dwells in our heart. The love for this Self in us, will take us away from this Wave consciousness

and take us towards Ocean Consciousness.

The summery is the objects that we see in our daily life, in the three states that we pass through waking dream

and deep sleep, the objects are different, which can be distinguished from one another, but the consciousness of

the object are one and the same. the more we identify with that consciousness , the greater the stability as the

consciousness is stable, but if we identify with the Waves of the Ocean or individuality, we are in the state of

flux. The more we are away from the Consciousness or Atman, the more we feel the tension, the stress, worry,

anxiety.

Therefore, this chapter is titled deeply at the truth, 'Tatva Viveka' looking deeply at weather I am the wave or the

ocean? and how I can give up my wave (body) identity and reclaim my Ocean (Atman) identity. We are already

Ocean right now, the Ocean is always the Ocean, but if the ocean thinks it to be wave, the Ocean is in deep trou‐

ble. Even if the ocean thinks it to be wave, it does not make the Ocean Wave, the Ocean is still Ocean, so, our

thoughts really make us who we are. What we think we are, we see the world like that. So, that's why so much

stress is laid on positive thinking, because much of our life is shaped on not much through the external circum‐

stances, but our identity of our self. How we see our self, is how we see the world. So, the object is the reflection

of our perception. Great yogis or mahatmas like Gurudeva sees the world filled with bliss, filled with the pres‐

ence of divinity. Even though we are living in the same world, we see it differently. Why is it so? because they see

themselves differently, they see divinity in themselves and the world is divine for them. The more we are able to

change the perception of our selves, the more the perception of the world changes. This is the way of learning

from Gurudeva's teaching, learn to look at the world differently, this is the 24x7 meditation in our daily life, medi‐

tation on the perception of the world. When we see Atman as Atman, spiritual life never becomes a struggle,

and becomes fun when one is aware of the goal.

Shirasa Namisuva,

Gurudeva Pada sevaki.

P A G E 1 0

D I V Y A J Y O T H I

Please save me,

oh Lord Kaa-

maarey

(another name

for Lord Shiva).

You are mother

Gauri's consort;

You are the One

who drank

the kaala

koota poison

(which resulted

from the churn-

ing of the

ocean); You are

the destroyer of

the three cities.

Oh Lord I have

taken refuge at

Your Feet.

Talk on Patanjali Yoga sutra by Sadguru M Narasimha Prabhuji on October 14th, 2012

My humble Pranams to all Atmajyothis, the divine selves, lights of the self. Today we are going to contemplate

on an important Yama or prescription of Patanjali Maharishi, ‘Brahmacharya’. In India, Brahmacharya is com‐

monly understood as celibacy, abstinence of sexual activity or moderation of sexual activity is called Brah‐

macharya. Brahmacharya is an often misunderstood term in Spiritual circles. Let us contemplate on what Patan‐

jali Maharishi says about Brahmacharya

Brahmacharya pratisthayam virya labhah (2.38)

One who is established in Brahmacharya attains strength and vigor. In Patanjali’s Yoga sutras, all the prescribed

Yama can be interpreted in two ways. First as qualities that develops in a yogi who gets progressively established

in yoga. Next as the practices one has to do to attain the highest spiritual evolution. Let us now look at the first

aspect, Brahmacharya as a quality that develops in a Yogi with the practice of Yoga. ‘Brahma’ means The Reality,

The Supreme and Absolute Reality. Brahmacharya is a state where the mind constantly goes back to the Su‐

preme Reality or Brahman. Normally our mind runs after the sense objects which are transient in nature, have

their own limitations and not real. What is present in one moment will not be in the next moment. The nature of

the mind is to run after these objects of the world, the name, fame, money, sex, food and power. A Yogi is said

to be progressively establishing in Brahmacharya when his mind naturally moves towards Supreme Reality rather

than the unreal objects of the world.

Like one drinks nectar, which is the sweetest and most fragrant substance in The Universe, will never touch milk

or alcohol again, once one gets a taste of higher qualities and higher nature, will never like to get associated with

things of lower qualities. Similarly once a yogi tastes The Supreme Reality, The Highest possible peace and bliss

of meditation, of going back to the self, his mind constantly goes back to Brahman or Supreme Reality and no

more attraction to the lower qualities and objects of the universe will be left in him and that is why he is called a

Brahmachari.

It is said that one who is established in Brahmacharya gets Virya or strength. Let us understand the nature of

that strength. When one clarity about the objective, the mind becomes clear and focused like a beam, like how

rays of the sun that go through a lens can are focused and can burn paper. The energy gets focused through the

lens and it can burn or punch through the paper. If the same paper is kept under sunlight it does not burn be‐

cause the rays are diffused. The rays have to be concentrated and focused at one point to punch through or burn

through. Similarly when the energy and mind gets focused entirely on Self Realization, no doubt he attains tre‐

mendous amount of strength and energy and that is called Virya.

We have discussed about the Spiritual aspect of Brahmacharya, let us now look at its physical aspect. There are 3

qualities in nature Sattva, Rajas and Tamas, which correspond to the three Doshas or deficiencies Vaata, Pitta

and Kapha as described in Ayurveda. An imbalance of Vaata, Pitta and Kapha produces a disease in a human

being according to Ayurveda, the great science of medicine. Now, Ayurveda also says ‘Adi’ leads to ‘Vyadhi’. Each

disease has a deeper inner root cause. Vatta, Pitta and Kapha are manifestations in the body, at physical level.

There must be some cause for them at the subtler level. The physical body is sustained by three subtle causes or

forces namely Prana, Tejas and Ojas. Let us understand the relationship between these three subtle forces

through an example. A candle that is lit giver light. The light is Prana, the flame is Tejas and the candle is Ojas.

There is neither flame nor light without the candle. If the flame is not strong, the light emanated is weak. Similar‐

ly these three vital forces Prana, Tejas and Ojas, together play an important role in a disease.

Patanjali Yoga Sutra - Talk 6

P A G E 1 1

D I V Y A J Y O T H I

The Prana animates the mind, if the Prana is weak, mind becomes weak. Tejas gives the vigor and power to the

intellect. Ojas gives energy. These three forces together play a vital role in a human being. One can imagine Ojas

to be the storehouse of energy that is available. In a person who practices moderation in sexual behavior or ab‐

stinence the sexual fluid is not dissipated unnecessarily. These fluids are also called ‘Shukra’ or radiant ones.

When one takes food, it gets converted into energy. Some part of the energy is required for day to day opera‐

tion, for metabolism and exercises. Some part of the energy goes to body building and an important part of food

gets converted into sexual fluids which contains energy in the highest form as it is through this that a new life

will be born. For example, there are different varieties of fuel available for automobiles. The highest quality fuel,

paraffin is used for airplanes. Similarly the human body has different kinds of energy storage. The sexual fluids of

human beings contain the highest quality of energy which is required to give birth to a new life. At the physical

level, the preservation and conservation of this energy and usage of this energy for right purpose is called Brah‐

macharya. Many spiritual practitioners understand this and say celibacy is very important. Celibacy is imposed

on monks who are full time spiritual practitioners but this is a forced way of attempting at mastering the energy.

When there is a suppression of natural instinct – sex, it leads to distortion of the human mind and that is why we

see wrong or malpractices in the religious and spiritual world where vows of celibacy are taken without under‐

standing the dynamics of this whole process.

Patanjali Maharishi says Brahmacharya leads to Virya implying that if one raises one’s consciousness, there is

natural conservation of energy. Which means in other words that in one who has elevated consciousness,

preservation and conservation of energy occurs naturally. The vice versa may not be true. For example, if plants

are watered, they grow. If there is a reservoir of water nearby it does not mean that the plants will grow. Water

has to be used for growing plants. Similarly, forced celibacy or abstinence does not automatically result in spiritu‐

al evolution. The human mind and human behavior have to be understood. Nature produces certain chemicals

and hormones in the body and it is nature’s way of compelling a human being for procreation. When one practic‐

es forced celibacy or abstinence, it is like an armature swimmer trying to swim against the current. It involves a

lot of struggle which creates stress in the mind and results in malpractices. On the other hand, a person who

knows swimming can swim comfortably in any waters. That is why natural celibacy or natural abstinence from

sex will happen and energy is conserved when one’s conscious mind starts moving towards higher conscious‐

ness.

This energy is used for some purpose. The human beings have a nervous system which is a product of millions of

years of evolution. The human nervous system has three parts:

• The reptilian nervous system, extending downwards as the spinal cord which came as a gift from the reptile

kingdom

• The mid part of the brain come animal kingdom; various animals have this part of the brain as well.

• Human nervous system is the upper part of the nervous system. It gives us the ability to think, conceptual‐

ize and do abstract thinking to understand the truths, to do technology and scientific discoveries.

The lower part of the nervous system is what gives us the ability to fight. Fight or flight, sexual drive; drive for

the food is common in all beings including human beings. The part of brain which has evolved from animals gives

us the ability of having relationship. The human part of the brain gives us the higher ability of abstract thinking.

The evolution has not stopped here, as per the science of Yoga further evolution happens. A human being can

evolve further into a greater being, a divine being and that evolution can happen when the current nervous sys‐

tem gets the energy which is required for further growth. The nervous system that we have today is practically

used for your day to day operations like survival, procreation, food and recreation. Unfortunately, when one

indulges completely in these outward activities, no energy required for further evolution is left. Good amount of

energy, time and attention need to be dedicated for the nervous system to evolve. That energy can come from

P A G E 1 2

D I V Y A J Y O T H I

I bow before that

Sada Shiva

Linga, which is

the destroyer of

desires, which

the Devas and

the sages wor-

ship, which is

infinitely com-

passionate and

which subdued

the pride of Raa-

vana.

breathing practices called Pranayama, energy from the sexual fluids can open up higher centers of the nervous

system. The modern science and neurology says that is there is a ‘God Spot’ in the human nervous system which

lights up in people who meditate, when they experience Universal Consciousness, oneness and state of Samadhi.

This center in the nervous system has to become active, open up. This does not open up in human beings who

are involved only in survival activities. Spiritual practices require rest, silence, peace and a good amount of ener‐

gy for activation of the higher parts of the nervous system which is next level of evolution in human beings. Pro‐

cess of using sexual energy for this purpose is Brahmacarya. If it is not understood properly then malpractices

can creep in. Having energy is one thing, and using the energy in the right way is another.

The science of yoga teaches one how to use the energy which has been conserved and preserved for evolution,

for Samadhi practices, for elevated spiritual consciousness. Without understanding the science of yoga and its

practices properly, no understanding of the application of the subtle aspects of Brahmacharya can come. Brah‐

macharya has to be understood as ‘Brahma Charya’ – the mind constantly going to higher consciousness.

1. The attribute less aspect of Consciousness is ‐‐‐‐‐‐‐‐‐‐‐

2. In waking state the being or the self is called ‐‐‐‐‐‐‐‐

3. Turiya is the state of ‐‐‐‐‐‐‐‐‐‐‐

4. Beyond the Saguna and Nirguna Brahma is ‐‐‐‐‐‐‐‐‐

5. In deep sleep state the individual 'Self' is called ‐‐‐‐‐‐‐‐‐‐

6. In the dreaming state we see the ‐‐‐‐‐‐ objects

7. In waking state, awareness is in ‐‐‐‐‐‐‐ state

8. In deep sleep state, awareness is in ‐‐‐‐‐‐‐‐ state

9. Individual awareness projecting the individual Mind is called ‐‐‐‐‐‐‐‐‐ , and the collective awareness project‐

ing the universal Maya is the ‐‐‐‐‐‐

10. Awareness flows as projection of memories in the ‐‐‐‐‐‐‐‐‐ state

Answers on page 13

Quiz

6. sukshma ‐ Individual soul

7. Advaita ‐ Qualities

8. Lakshana ‐ Non‐dual

9. Ghanam ‐ Natural state

10. Agraahyam ‐ Seven organs

Upanishad Quotient Match the Sanskrit words with their English meaning.

1. Sapthangaha ‐ Ungraspable

2. Taijasa ‐ Thousand eyes

3. Sahasraksha ‐ Dreaming state

4. Sahaja Sthiti ‐ Frozen

5. Jiva ‐ Subtle

Answers on page 37

P A G E 1 3

D I V Y A J Y O T H I

I bow before that

Sada Shiva

Linga, which is

lavishly smeared

with variegated

perfumes and

scents, which

elevates the

power of thought

and enkindles

the light of dis-

crimination,

and before which

the Siddhas and

Suras and Asur-

as prostrate.

Zen Koans A monk asked Tozan, ‘How can we escape the cold and the heat? ‘

Tozan replied, ‘Why not go where there is no cold and no heat?’

‘Is there such a place?’ the monk asked.

Tozan commented, ‘When cold be thoroughly cold; when hot ,be hot through and through.’

When the nun Chiyono studied Zen under Bukko of Engaku she was unable to obtain the fruits of meditation

for a long time. At last one moonlit night, she was carrying water in an old pail bound with bamboo. The bam‐

boo broke and the bottom fell out of the pail: at that moment, Chiyono was set free! In commemoration, she

wrote a poem,

In this way and that,

I tried to save the old pail

since the bamboo strip was weakening,

and about to break

until at last the bottom fell out,

no more water in the pail,

no more moon in the water.

Answers to Quiz 1. Nirguna Brahma

2. Vaishwanara

3. Pure Awareness

4. Parabrahma

5. Prajna

6. Gross

7. Subtle

8. Frozen

9. Prajna, Ishwara

10. Dreaming

P A G E 1 4

Spiritual Insights

D I V Y A J Y O T H I

Needs

The needs of a body are few. Food, Water, Sleep, Exercise, Sunshine, no‐pain, no‐injury. Body doesn't demand

much. Every other need or want is coming from mind. All the other demands are from mind only.

Salt doll in sea

Regarding the story of 'salt doll in sea'. If the mind wants to find out God or Truth, It does lot of sadhana, tapas,

contemplation, meditation, pranayama, daana, yama, niyama and attains chittashuddi or purity of mind. The

part of mind that is tamo guna is observed and dropped as non‐self. The part of mind that is rajo guna is ob‐

served and dropped as non‐self. The part of mind that is sattwa becomes balanced and peaceful. till this point

the 'i' remains. After mind becomes purer and purer, the 'i' becomes subtler and subtler. The tendency to pro‐

duce 'I, me , mine' thoughts becomes less and less, and finally the sattwic 'i' is also seen as non‐self and the

original enquirer is observed and dropped as non‐self, and becomes non‐existent, it does not raise its head. The

association is broken. Mind wants to find God/Truth, but it becomes non‐discernable and is discarded after it

becomes pure. Self alone is.

Rajo guna

The thought 'By doing something, I will be happy' , comes out of rajo guna. Mind says " in future I will be happy

by doing this action, so get up do this action immediately". This wont allow to meditate. We need to getup and

do that action or get disturbed in meditation. Keeping this fact in mind, when such a thought pattern comes

during meditation, one can discard that thought and continue with practice.

Spiritual practices

Spirituality is not a matter of convenience. It doesn't work if you practice it for sometime when it suits you, and

leave it when it doesn't suit you. There will be trials and tribulations, and all the time, 24 hrs one has to practice

it in case of ups and downs. When there is a happy time, one forgets the Guru, God and start enjoying, get in‐

volved, then a kick will happen. When there is a trouble, remember Guru, do not grieve. Everything will pass.

Guru is ever watching from inside. it is a relentless monitoring and rectification process. When there is a sakshi

bhava, then there is no suffering. when you think, “yes, I am peaceful now”, and forget yourself and relax, then

there is a fall in consciousness, and you start suffering. This suffering is the work of Guru to remind you that you

have forgot your Self. It is a reminder to go back to source. This is explained in story of kanakadasa, where he

couldn't find a place where there is nobody watching to eat a banana.

Energy and Consciousness

Energy is consciousness, and consciousness is energy. Shiva is shakti, and shakti is shiva. When in yogic practic‐

es, energy moves, it takes consciousness along with it. This is Kriya yoga. If you use consciousness and use intel‐

lect and discriminate between self and non‐self, your consciousness becomes sakshi and it takes energy up with

it. individual energy has individual consciousness. Universal energy has universal consciousness. If mind drags

consciousness to material things, then energy also moves outward and downward. If you use mind to think of

nobler things, then energy moves upwards and inwards, and then consciousness also moves towards divinity.

‐ Contributed by Atmajyothi Prasad.

P A G E 1 5

D I V Y A J Y O T H I

I bow before that

Sada Shiva

Linga, the de-

stroyer of

Dakshas sacri-

fice, which is

decorated with

various orna-

ments, studded

with different

gems and rubies

and which glows

with the gar-

land of the ser-

pent Lord coiled

around it.

Swetaswara Upanishad Bhavadhare

Today we are going to continue with Swetaswara Upanishad.

काल: ःवभावो िनयितय!द#धा

भतािन योिन: प%श इित िच��या ।

स(योग एशा न �वा�मभावा-

दा�मायनीषः सखदःख हतोः ।।२।।

The Brahmavadis ‐ The seekers of Truth take away one by one the possible causes of the Universe. The time is

eliminated as the cause. Space, the laws of the universe, the individual being,(jeevaatma) are not responsible

for the existence of the universe. We have thought of time and space, time keeps on changing from person to

person, when you are happy the time passes fast, when you are unhappy the time goes slow. So, the time may

not be responsible for the creation.

Space is the gap between two objects. Now which came first? The objects came first or the space came first? Or

both came together? Don't know. No no, everything in the universe happened through accident, by mistake

something has happened and it became creation. Law and order ‐ It is not possible even for such a law and or‐

der. Such a beauty in the universe, even a person who does not believe in God or believe in existence, still he

has to see that there is so much of order in this creation. Who created this order? So than, even order is not

responsible for creation. There is a law which created this Universe. So, there is gravitational force, so, It is the

law which created this creation. Who created this law? So, the laws itself is not responsible for creation.

Say, there is an order in Bangalore, all people have to go on the left side of the road. Who created this law and

order?

The jeeva thinks I am an individual, one who is subject to this creation, happiness, unhappiness. One who is gov‐

erned (bandha) by this principles of the universe. I cannot violate laws of karma. I am born by the physical laws

of the universe. I am born by the physiological laws of the universe called karma. So, good and bad are the phys‐

iological principles. Laws of karma ensure you that whatever you do comes back to you. So, human being him‐

self is not responsible for creation. It is not real.

I am Brahman, I created. Aham Brahmasmi. When is that Aham Brahmasmi? it is when your illusion goes. I only

created this universe, because it is told 'Aham Brahmasmi' I am Brahma, you are Brahman when the illusion of

body, mind goes. You are born by all the laws of the universe, including physical and physiological. So, how can

jeeva be responsible for creation? Even these individual is bandha for law of karmas ‐ happiness and sadness.

Who created this karmic laws?

These are questions asked by Bramavadis and they get the answer none of these are responsible for creation,

not time, not space, not accident, not individual soul, not the orders or the laws of the universe are responsible

for the creation. These people found the answer, but today also many people don't take these answers.

Many people say, I don't believe God, this universe is created by scientific laws ‐ Laws of science. Gravitational

force, etc. are responsible for the creation of universe. There are many scientist who believe that life came out

P A G E 1 6

D I V Y A J Y O T H I

I bow before that

Sada Shiva

Linga, which is

smeared with

saffron and san-

dal paste, which

is decorated with

lotus garlands

and which wipes

out all accumu-

lated sins.

of accident. Life evolved out of accident. There are many theories, and all these theories are discarded. These

Brahmavadis are looking for Truth and they are not looking for answer. So, most of the people today are stuck

with the answers. We don't question beyond that. For most of the people, if you give them the answer, the

questioning stops. They want the answer, they are not looking for the Truth. One who is searching for Truth will

not stop at any answer, he will go beyond. So, these people have gone beyond.

So how do you find the answer? Who will tell the answer? Will somebody come and tell you the answer for this?

We have to find the answers ourselves which is really satisfying, which is really meaningful we have to find out. If

anybody gives answer, it will be unsatisfactory. Existential questions, you have to find the answer for yourself

ultimately. Now there is a problem to find the answer for yourself, your mind is limited, your sense organs are

limited, how do you find answer for these questions with limited mind, limited intellect and limited sense or‐

gans? Our eyes cannot see beyond 100 feet, our ears cannot hear beyond 200 Mts. Our sense organs are limited.

So there are many people who believe, seeing is Truth, seeing is belief. If I see only I believe. Our eyes cannot see

more than 100 Mts. Compared to our eyes, the eyes of the eagle are better, it can see from few KMs the prey

which is on the ground. Ears, we cannot hear what is spoken behind the walls, bats can hear what we cannot

hear. The dogs can smell better than you. You cannot smell the coffee or tea that comes to you whereas the dog

can smell an object which is one KM away, dog has a better sense of smell. Human sense organs are very lim‐

ited, but people believe that whatever we experience through sense organs are reality, we don't even under‐

stand that many animals have better sense organs than us. Suppose the eye can see for 10kms, than the world

will look different to you, our sense organs are limited, after 40, even that also goes down. Up to 40 you have

sense organs but no sense.

The mind is also very limited. No doubt mind has a better ability, science, technology and achievement in music,

all these things are because of mind. But mind itself cannot see or understand things which are beyond mind.

One who created the mind, mind cannot understand, it is like a fan understanding electricity. Mind is also lim‐

ited, and the limited mind becomes more limited. We have lot of emotions, when somebody praises you, your

mind becomes like a football, somebody put a pin, and the mind becomes like a balloon. The mind expands and

collapse and it shows different things at different point of time. Night we are going, suddenly we see demon, all

that was there was a tree, but our mind was projected as a demon, so mind is also misleading. So, with these

limited organs how can you find the truth? How do you understand the truth with these limited organs? Every‐

thing what we understand can only be a second hand experience because of the limitations of the sense organs

and the mind. Is it possible to realize the Truth directly? So, then they found a answer.

त 1यानयोगानगता अपयन

दवा�म श56 ःवगणिन!गडाम ।

य: कारणािन िनखलािन तािन

काला�म य6ा�यिधितठ�यक: ।।३।।

So, how do you find the Truth? There Is a way for finding the truth. Through meditation, the meditation is the

way to find the truth. What is meditation? When the mind is focused on object, you can understand about the

object. This is what the scientist do, they constantly think, contemplate, meditate on the truth or the reality be‐

hind the universe. So, that is how the man has been able to discover the atoms, the molecules, sub‐atomic parti‐

cle, the sciences and technology because of constant thinking. This is what is called meditation, focusing our

P A G E 1 7

D I V Y A J Y O T H I

I bow before that

Sada Shiva

Linga which is

worshipped by

the multitude of

Gods with genu-

ine thoughts full

of faith and de-

votion and whose

splendor is like

that of a million

suns.

mind constantly on one object. So, by this process you can discover many things. In your life also, if you can't

focus on any subject, you will not be able to master that. For learning any subject you have to focus, there is

nothing you cannot understand by focusing your mind.

When you focus you can focus on any subject, any object in the universe, by focusing on galaxies solar system,

people realized the truth behind the galaxy. By focusing on atoms and molecules, they understood the truth

behind the atoms and molecules. But the problem with this meditation is, You can understand any subject or

object in the universe by focusing the mind, but you cannot understand what is behind the mind. It is like a

light, the power behind the mind you cannot understand, you can understand anything in the world by the

power of the mind, but the power behind the mind you cannot understand. So, it is not possible to say, I am

doing the research on God and I will find God. It is not possible, because you can do the research on any topic

or object outside of you, but, the subject you cannot do.

There are two types of meditation, savikalpa and nirvikalpa. Savikalpa meditation is meditation on an object,

when you meditate on an object and your mind is observed on that object, then it is called savikalpa samadhi.

What happens in savikalpa samadhi is the subject, the object and the process of seeing they become one.

There are three things in our life, the seeing, the seer and the process of seeing. In samadhi all these three be‐

come one, that is the meaning of samadhi. In deep meditation the seer, the seen and the process of seeing

becomes one, that is what is called samadhi. Have you got the experience of this Samadhi, of this nature the

three becoming one?

In deep sleep, there is no seer, no seen or the process of seeing. When you look at a beautiful object, then mo‐

mentarily you may forget yourself. If you go to Himalayas, the beauty of Himalayas makes you forget yourself,

so, you become one with the Himalayas. So, there is no Himalaya separate from you, the seer and seen are one.

You see a beautiful object, a beautiful painting, a beautiful girl, a handsome person, momently you become

one with the object. This is also samadhi. But in this samadhi, your self awareness is gone, you have become

one with the object. That object alone remains. This is called savikalpa samadhi. We become one with the ob‐

ject, that is why it is called vikalpa, vikalpa means there is still illusion there. Nirvikalpa means there is no ob‐

ject, you have dropped all the objects, you have merged with the subject. who is the seer? Sakshi, mind and the

object or the Seer, mind and the object. Now in deep samadhi, the objects are observed in the mind and the

mind is observed in the self. This is Nirvikalpa samadhi.

There are two types of Samadhi: Savikalpa samadhi and Nirvikalpa samadhi. Now is the savikalpa samadhi use‐

less or useful? Savikalpa samadhi is very useful to understand the mind of the universe. Whatever you see in

the world has come out of the mind of the God, mind of the universal consciousness. So, to understand the

mind of the God, may be in terms of laws of physics, laws of science, laws of psychology, you need to apply the

mind. That is what gives rise to savikalpa samadhi. Savikalpa samadhi can be used to understand the relative

truths of the universe, but you cannot understand about the self through savikalpa samadhi because self is not

the object. That you can do when you drop all the objects of the world including the mind and the body saying

'Neti, Neti, Neti' not this, not this, not this, then you go back to 'Atma'. 'I am not the body, I am not mind, I am

not the intellect, I am pure consciousness', you can realize the Self. So, that is called Nirvikalpa samadhi. The

mind becomes totally silent.

So, the mind has two ways of silencing, one is Manolaya another is Mano Nasha. When the mind is absorbed in

something, it is called manolaya, when all the ignorance of the mind is destroyed, it is called manonasha. So,

there are many people who want to do puja for 1hour, 10hours. They are immersed in the puja, they find joy in

P A G E 1 8

D I V Y A J Y O T H I

I bow before that

Sada Shiva

Linga, destroyer

of all poverty

and misery in its

eight aspects,

which is the

cause of all crea-

tion and which

stands on the

eight petalled

Lotus.

the puja. There are people who are immersed in music, somebody is immersed in cricket, they get happiness in

puja, music, cricket. People get different types of happiness, happiness means the mind becomes silent for

some time. So, these are different types of Ananda. Mind becomes one with the object, but to understand the

reality, you must drop the mind and be one with the subject. To become sakshi is Atmajnana.

There was Sri Rama Pattabisheka, after Rama Killed Ravana, and Rama and Sita are back in Ayodya there is a

coronation for Rama. That time Sita is pleased with Hanuman's service, Mother Sita gives one pearl necklace to

Hanuman as gift, every monkey in the astan is jealous of Hanuman, because Hanuman only, got a great gift

from Sita maa and Sita maa has not given gift to anybody, that too pearl necklace which is worn by her. Hanu‐

man takes that necklace and cuts open one by one the beads, he chews it cuts open, he chews it cuts open

each bead and see what is inside and throws it out. The whole necklace is destroyed. All the monkeys are angry

on Hanuman because he destroyed the gift given by Sita Mata. Jambuvanta comes and asks Hanuman. why did

you do that? Hanuman said, in Sita ma's pearl necklace, I wanted to see if Rama was there in the pearls, if Rama

is not there in the pearl, it is not useful for me. There was no Rama in any pearl and I dropped it. So, who is this

Sita ma? Prakruti is Sita, and Sita ma gives lots of gifts and you all are like monkeys. Everything is gift from na‐

ture, everything is like pearl, what gift you don't have from nature? everything is from Sita ma, and instead of

seeing what is there in the gift, you get attracted by the gift. If you see closely, deeply in the universe there is

nothing but you get attracted. We are attracted by so many things. What we are not attracted to tell me, the

smell of dosa, ok, a beautiful diamond necklace, a beautiful person, girl or boy, a beautiful painting, we are

attracted to all external things, but like Hanuman we don't go deep into the subject, we see only outside and

we are trapped. if we look deep into the object, we find nothing there.

Scientist look at the world, the physical solid world, they put under the microscope, there is no more solid, it is

made up of atoms and molecules. When you see a little more , what is there? Sub atomic particles are there,

you still see deeper, there is neither atom nor molecules, there is only energy, you see energy , there is nothing

there. So, Hanuman understood nothing in the world is worth having, deep inside there is nothing, Rama is

ananda ‐ Bliss, and that Bliss is not in any objects, so, where is the bliss? In the object there is nothing, so, you

have to go to the subject. You have to go to Shiva. If you go behind Shakti, you will get trapped, because it will

be very attractive, ultimately you cannot find any truth there. To find the truth you have to go inside, you have

to go with the attitude I am not the body, I am not the mind, I am not the intellect, I am the witness inside, with

that feeling if you go, you are able to find truth. The truth which liberates, you find out that the Self is inside.

The self, which is the source of all existence is the self in you. The one consciousness, the self which is the

source of all existence, time, space, laws of the universe, individual beings. You can find when you go deep

inside and establish yourself in the truth. That can happen when you realize I'm not the body, I'm not the mind,

I am not the intellect, I am pure awareness Shakshi.

तमकनिम 5ऽव> षोडशा�त

शताधा!र 5वशित�यरािभ: ।

अ?क: डश5व!ABपकपाशम

5ऽमाग!भद �Cिनिम>कममोहम ।।४।।

What did they find after meditation? What did they realize? What did they find in deep meditation?

What they found through meditation they tried to explain in the words you can understand, or else who can

P A G E 1 9

D I V Y A J Y O T H I

I bow before that

Sada Shiva

Linga which is

the Transcend-

ent Being and

the Supreme

Self, worshipped

by all Suras and

their preceptor

(Brhaspathi),

with innumera-

ble flowers from

the celestial gar-

dens.

understand the sound. So, that what they found, they explained in the form of cycle. Wheel is the best exam‐

ple they can give to explain they heard, because if they don't give the example, we cannot understand. So, the

whole creation is like the wheel, it keeps on going round and round. Do you have any doubts?

The earth goes round the sun, man goes round the women and the women goes round the man or both of

them go around the child, anything in nature goes in circle. A seed is there, a seed becomes a tree, a tree be‐

comes a mango, and a mango becomes a seed, again the seed becomes a tree, tree to mango, and mango to

seed and the cycle goes on. The tree is born and the tree dies and becomes fertilizer and another tree is born.

You have a body, the body has come from the food you eat, and the food has come from the earth and one

day when the body dies, it goes back to the earth, it becomes the part of the universe. So everything in the

universe goes in circles and is recycling. That's why the wheel is the good example for creation. The wheel to

rotate, there must be something which is not rotating and that is axle, and that is Paramatma. The whole day

the mind keeps on doing circles, it keeps on moving here and there but still the mind is coming back to source.

If there is no Atma or Shakshi inside, the mind will go somewhere.

There should be something unmoving to see moving, everything keeps on changing there must be something

changeless which is supporting this change otherwise what will happen? change cannot happen. What you

were yesterday will become something else today. There is something in you that is not changing even though

the body changes, the mind changes, intellect changes.

Do you know 10years back I went to jog falls, there was so much water, last week I went and there is no water,

even a glass of water I could not get from jog falls. 10years back he went, last week also he went, did the same

person go? 10 years back he was slim, after 10 years he has become an elephant, The girls before marriage they

will be slim, after marriage they become round. Men before marriage the body will be fit, after marriage there

will be tyre around the stomach. So are you the same person? The body has changed, the mind? mind is faster

than the body, the intellect? the intellect keeps on going somewhere else, thoughts after thoughts. After so

many changes why do you say same person went and same person came back. Because there is something in

you which is not changing. There is something in you which is not changing for ever, and that you are confusing

with the body saying I'm the body, confusing with the mind saying I'm the mind, confusing with the intellect

saying I'm the intellect.

The same 'I' was there when the child was born, the same 'I' is there when the child is grown, the same 'I' will

be there when the person dies also. That 'I' doesn't change at all, nothing touches that 'I'. That 'I' is real 'I', all

other 'I's are borrowed 'I's. You have many 'I's that you have borrowed. I'm husband, with relation to wife. I'm

a father because of the child. I'm a worker because of the company. So, everything in you is because of some‐

thing, for some reason you say 'I'', there is a causeless 'I' in you, it has no birth or death, no mother or father,

''AYONIJAM'' the self is not born. that 'I' is only real 'I'', but you confuse that 'I' with body, mind, and intellect.

You have to realize that real 'I' is none of these. What if I get confused and think I'm the body, I'm the mind,

I'm the intellect, what's your problem? That real 'I' is infinite in nature. but when you confuse it with your body

you become finite. That 'I' is full of bliss, when you identify with the body all the pains and pleasures of the

body becomes yours, whereas in reality, you have no pains or pleasures, you are bliss only. You have neither

happiness or unhappiness, you have only bliss.

I was happy after eating full meal, I was so hungry. I was happy after doing meditation, all these belong to the

mind. Your nature is bliss, you have forgotten your nature and become something else. That is why the exam‐

ple given for this is a wheel as an analogy for creation.

P A G E 2 0

D I V Y A J Y O T H I

I offer my hum-

ble salutations

to Lord Mahe-

svara - who has

a garland of

serpents around

the neck; who

has three eyes;

whose body is

covered with

ash (vibhuti);

who is eternal;

who is pure; who

has the entire

sky as His dress

and who is em-

bodies as the

first letter Na.

The wheel has three spokes, There are three spokes for the wheel 'I', what are they? they are Sattva guna,

Rajo guna and Tamo guna. These are the three qualities in nature, the entire universe is run by these three

qualities, even in us these three qualities make us act. Sattva guna is happiness and peace, Rajo guna is activi‐

ties and Tamo guna is dullness, these three qualities come in different proportions at different points of time.

The example for sattva guna is Vibhishana, even though he is born as a demon, he is peaceful and happy, his

mind always goes towards God or inner consciousness, this is the quality of a person of sattva guna, mind is

engaged in spiritual practices, meditation and realizing God. The example for Rajo guna is Ravana, always hy‐

per active, kidnapping etc, does what all he wants. The example for Tamo guna is Kumbhakarna, six months

sleeping six months eating. You do the same thing, how much you are awake? and how much you eat? you say

I am awake, no you are in deep sleep, you don't have awareness, you don't have Atmajnana.

In all these three qualities which is good? Sattva guna takes you to realization, all your spiritual practices,

sadana are done to make your mind Sattva, but sattva guna is also bondage, why? a bird is put in the cage?

how does it matter if the bird is in gold cage or a mattel cage? cage is a cage. So, all the qualities are bandage,

even Sattva guna is also bondage, so, a person in Sattva guna pradana can also be mislead, than what hap‐

pens? he will always be engaged in the activities which gives him happiness, he is not bothered about

Atmajnana, I am happy in reading Bhagavad Gita and read just that, I get happiness in doing seva, and just do

that, not bothered about Atma Jnana, forgot ' Atmano mokshaartham, jagat hitayacha'. People keep on doing

activities which give them happiness, that is the point of Sattva guna, in that process they forget Self, so, in

Bhagavad Gita it is said, 'ऽगEय5वषय वदा िनFगEयो भवाज!न ।' you have go beyond three gunas, I'm happy

with meditation, forget about Atmajnana, you have see the Sakshi in meditation, even meditation is related to

mind. you have to come out of that , you have to become sakshi. All the three qualities bind you. The three

qualities bind us, the nature has three spokes, Sattva, Rajo and Tamo guna, you have to come out of three

gunas also. There is a story of a merchant, he was going in a forest, the thieves came and bind him to the tree,

they took away all the money and one thief comes and beats him left and right, another thief says lets kill him,

another thief comes and frees him and takes him away from the forest and shows him the way to his home,

but three thieves are also with Rajo guna, second one is Tamo guna and the third on is Sattva guna but all the

three are thieves only. So, many are engaged in spiritual practices, reading scriptures after scriptures, Bhaga‐

vad Gita after Bhagavad Gita, they did not get Atma Jnana, why? because they are trapped in Sattva guna, they

have to come out of that sattva guna also. let us continue in the next class...

ఇందు �వ ��స�ర ఉప�ష� అను� ముందువ��ూణ.

काल: ःवभावो िनयितय!द#धा

भतािन योिन: प%श इित िच��या ।

स(योग एशा न �वा�मभावा-

दा�मायनीषः सखदःख हतोः ।।२।।

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P A G E 2 1

D I V Y A J Y O T H I

I bow to Lord

Mahesvara,

who is embodied

as Makaara (le

tter Ma), whose

body is anointed

with holy wa-

ters from the

river Ganges

and sandal

paste, who is the

sovereign king

of

the Pramatha

Ganas and who

is adorned with

innumerable

divine flowers

such

as Mandaara.

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P A G E 2 2

D I V Y A J Y O T H I

I offer my salu-

tations to Lord

Shiva, who is

the resplendent

sun for mother

Gauri's lotus

face (sun causes

the lotus flower

to open up and

bloom;

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bనవన ఇం$ యగళ' ప+yత. ఆద� జనరు ఇం$ యగళ మూలక పgయువ అనుభవగd సత* ఎందు నంబు� <�, నమ:ంత ఉత<మ#ద

ఇం$ యగళ' 7లవ ] wగళQE ఇ9 ఎందు �వ అథc#గువ$లE. కణు|గళ' హతు< N>ూyట� దూర �ూడలు �ధ*#ద�,

�మ5 ప పంచ# a�W: 7ణుత<9. నమ" ఇం$ యగళ' ప+yత, ఇన� నలవతు< వషcగ>ద� ఆ గ హx శN<యు ఇను� క`p ఆగుత<9.

నలవత<రవ�గూ �మ5 ఇం$ యగళ' ఇరుత<9 ఆద� Kళ'వh7 ఇరువ$లE.

స�ల^ 7లద నంతర మనసుr, మనసుr సహ ప+yత. మనFr5 $�cవ�య �మథ*c ఇ9. 0vన, తంత vన, సం:త �ధ�,

ఇ9లEవZ మనFr�ంద. ఆద�, మనసుr స�తః మనFr:ంత y:>దను� �ూడలు అథ# అథcb`7ూళkలు ఆగదు. మనసrను� సృ34

b`దవన బ5 I, మనసF5 అథc#గలు �ధ*0లE. ఇదు 0దు*� పంఖ 0దు*చ�N<యను� అథcb`7ూళ'kవ;5. మనసుr ప+yత,

ప+yత#ద మనసుr ఇను� ప+yత#గు� <9. నమ5 �కషు4 iవ�గళ' ఇ#. W�దరు �మను� ;ూగhద�, �మ" మనసుr

7>�ం`నం� ఆగుత<9, W�దరు అద7G గుండుసూB ;Nద�, మనసుr బలూo తరహ ఆగుత<9. మనసుr 0� <ర#గుత<9 ;గు

కుFయు� <9, అదు వసు<గళను�00ధ సమయదQE 00ధ#: 5ూచ#గువం� bడుత<9. �K �వ ;ూగు� <?9 L#, త�ణ నమ5

భూత 7wFతు ఆద� అQE ఇ$LదుL మర bత , ఆద� నమ" మనసుr భూత ఎందు �JFతు<, ;5: మనసుr 9+ త{^సు� <. ఈ

ప+yత#ద ఇం$ యగhంద సత*వను� ;5 హుడుకుK<W? ఈ ప+yత#ద ఇం$ యగhంద సత*వను� ;5 అథcb`7ూళ'kళ' �ధ*?

ప+మత#ద ఇం$ య ;గు మనFr�ంద �వ అథcb`7ూళ'kవ9> E ఎరడ� అనుభవ. సత*వను� �ర#: అ+యలు �ధ*�? ఆగ

అవ+5 ఉత<ర FNGతు.

त 1यानयोगानगता अपयन

दवा�म श56 ःवगणिन!गडाम ।

य: कारणािन िनखलािन तािन

काला�म य6ा�यिधितठ�यक: ।।३।।

;5:, �ను సత*వను� హుడుకలు ;5 �ధ*? సత*వను� హుడుకలు ఒందు bగc09. R*నద మూలక. సత*వను 7ణలు R*న ఒందు

�ధ�. R*న అంద� ఏను? ఒందు వసు<0న p> మనసుr 7ం$ కృత#9గ, ఆ వసు<వను� అథcb`7ూళkలు �ధ*. ఇద��

0v�గళ' bడువదు. అవరు సత*ద బ5 I అథ# 0శ�ద మూల తత�ద బ5 I సతత#: �Jసు� <, JంKసు� <, R*�సు� < ఇరువరు.

ఇద+ంద bనవను అణుగళను�, పరbణుగళను�, ఉప పరbణు కణగళను�, 0S��, తంత vన కండు�`యలు �ధ*#?తు -

సతత#ద Jంత�?ంద. ఇద�� R*న ఎను�వదు, నమ" మనసrను� ఒం9 వసు<0న బ5 I సతత#ద గమన 7ూడువదు. ఈ ప N �?ంద

�మ" BవనదలూE అ�క 0షయగళను� కండు�`యబహుదు. Wవ వసు<0న pలు గమన0డలు �ధ*#గ9 ;ూద�, Wవ9 0షయద

బ5 Iనూ కరగత#గలు �ధ*0లE. ఒందు 0షయద బ5 I కQయa7ద�, గమన0డ> aకు. మనసrను� 0షయద బ5 I 7ం$ క+F9గ

అథc#గద 0షయ Wవదు ఇరువ$లE. ఇద�� R*న ఎందు ;ళ'వదు.

R*� bడువదరQE సమ�* ఏను అంద�, గమనవను� 7ూడు#గ Wవ9దరు 7ల^�క వసు<గళ బ5 I, ] పంJక వసు<గళ బ5 I

గమన0�4గ, ఆ వసు<గళ బ5 I అథc#గుత<9, ఈగ న�త సమూహద బ5 I, ఆ7శ గం5య బ5 I, �రమండలద బ5 I Jంత� b`9గ,

జనరు న�త సమూహద �ం$రువ సత*వను� అ+తరు. అణు ;గు పరbణుగళ బ5 I JంKF9గ, అదర �ం$రువ సత*వను� అ+తరు.

0శ�దQE ఇరువ Wవ వసు<గళ బ5 I 0షయగళ బ5 I మనసrను� 7ం$ క+F JంKF9గ అథc#గువదు, ఆద� మనFrన �ం$రువదను�

P A G E 2 3

D I V Y A J Y O T H I

Lord Shiva

makes mother

Gauri's face

bloom), who is

the destroyer of

Daksha's sacri-

ficial ritual,

who is the blue

necked Lord

(due to

the Haalahala

poison which He

agreed to con-

sume), whose

banner bears the

emblem of a

bull and who is

embodied as the

letter Shi.

అ+యలు ఆగదు. అదు aళNన ;5, మనFrన �ం9 ఇరువ శN<యను� అ+యలు ఆగదు. 0శ�దQE మనFrన శN<?ంద ఏను a7దరూ

అ+యలు �ధ*, ఆద� మనFrన �ం$రువ శN<యను� అ+యలు ఆగదు. ;5:, �ను 9వర బ5 I సం�ధ� bడు� < ఇ9 L�, �ను

9వరను� కండు�`యు� <� ఎన�వదు అ�ధ*, 7రణ �న� ;ూర:న వసు<గళ బ5 I, 0షయద బ5 I సం�ధ� bడలు �ధ*, ఆద� �న�

అంతరంగద బ5 I అథ# స�తః �న� బ5 I సం�ధ� �ధ*0లE.

R*నదQE ఎరడు 0ధ, స0కల^ ;: �0cకల^. స0కల^ R*న ఒందు వసు<0న p> R*న, �వ ఒందు వసు<0న p> R*న b`9గ,

ఆ వసు<0నQE �మ" మనసుr Qన#9గ, అదను� స0కల^ సb� ఎందు ;ళ'� <�. స0కల^ సb�యQE 0షయ, వసు< ;గు �ూడువ

ప N � ఎలEవZ ఏక#గుత<9 అంద� ఒందరQE ఒందు ఐక*#గుత<9. నమ"QE మూరూ 0షయగళ' ఇ#, �ూడువ వసు<, �ూడువవను ;గు

�ూడువ ప N �, సb�యQE ఈ మూరూ ఒం9గుత<9. ఇ9 సb�య అథc. �మ5 ఈ సb�య అనుభవ ఆ:9�? మూరూ ఒం9

ఆగువ స�iవవను� అనుభ0F$�ూ?

5డ �9 యQE �ూడువవను, �ూడువ వసు<, అథ# �ూడువ ప N � Wవదు ఇరువ$లE. ఒందు సుందర#ద వసు<వను� �ూ`9గ, ఆ

�ణదQE ఎలEవను� మ�యబహుదు. �bలయ7G ;ూ9గ, �bలయద �ందయc �మ"�� �వ మ�యువం� bడబహుదు, ఆ

�bలయద Sూ� ఒం9గువ+, ఆగ �bలయ �y"ంద a� ఆ:రువ$లE, �ూడువవను �ూ`ద వసు< ఒం9:రువదు. �వ

సుందర#ద వసు<వను�, సుందర#ద Jత క>యను�, సుందర#ద హుడు:యను�, సుందర#ద వ*N<యను� కంgగ ఒందు �ణ అదరQE

Qన#గుK<ర అథ# ఒం9గుK<ర, ఇదు సb��. ఆద� ఈ సb�యQE �మ" స�ప v ఇరువ$లE, వసు<గళ Sూ� ఒం9:రు0+. ఆ

వసు< bత ఉhయువదు, ఇదు స0కల^ సb�. �వ వసు<గళ Sూ� ఒం9:రు� <#. ;5: ఇదను� 0కల^ ఎందు ;ళ'వదు, 0కల^

ఎంద� ఇను� అQE భ p ఇ9 ఎందు.

�0cకల^ ఎంద� అQE వసు< ఇరువ$లE, ఎలE వసు<గళను� 7tడ>:9, �ను స�ప v Sూ� ఐక*#:$Lయ. �ూడువవను Wరు? ��.

5డ#ద సb�యQE వసు<గళ' మనFrనQE Qన#:9, మనసుr ఆత"నQE Qన#:9. ఇదు �0cకల^ సb�.

ఎరడు 0ధద సb�గళ' ఇ9, స0కల^ సb� ;గు �0cకల^ సb�. ఈగ స0కల^ సb� ఉపయుక<l అథ# అనుపయుక<l?

స0కల^ సb�యూ 0శ�ద మనసrను� అ+యలు ఉపయుక<. ప పంచదQE 7ణువ9లE భగవంతన మనFr�ంద అథ# 0శ�ద అ+0�ంద

;ూర;ూy"రువదు. ;5: భగవంతన మనసrను� అ+యలు, iతస�ద �యమద రూపదQE, 0vనద �యమద రూపదQE,

మ�ూ0vనద �యమద రూపదQE, మనసrను� ఉప�:స>aకు. ఇదు స0కల^ సb�W ఉగమ7G 7రణ#గుత<9. స0కల^

సb�?ంద 0శ�ద సత*7G సంభందపట4 0షయగళను� అ+యలు స;యక#గుత<9, ఆద�, స0కల^ సb�?ంద స�ప S� అథ# ఆత"ద

బ5 I అ+యలు ఆగదు, 7రణ స�ప v వసు< అలE$రువద+ంద. ] పంJక వసు<గళను�, 0షయగళను�, మనసుr, బు$L ;గు 9హవను� ''�K,

�K'' అంద� ''ఇదలE, ఇదలE'' ఎందు ఎలEవను� 7t�4గ, #పm ''ఆత"''�g5 ;ూగుK<ర. '�ను 9హవలE, �ను మనసrలE, �ను

బు$Lయూ అలE, �ను శుదL అ+వ', ఎందు అ+#9గ, 'ఆత"'వను�అ+యలు �ధ*. ;5:, ఇదను� �0cకల^ సb� ఎందు ;ళ'� <�.

మనసుr సంపZణc#: ంత#గుత<9.

మనసrను� ఎరడు 0ధదQE ంత#:సబహుదు, ఒందు 'మ�ూలయ' ;గు మ�ూ<ందు 'మ�ూ�శ. మనసుr Wవదర> Eదరు

Qన#:దL� అదు 'మ�ూలయ', మనFrన అS�నగd> E �శ#9గ అదు 'మ�ూ�శ'. ;5:, అ�క జనరు ఒందు గం�, హతు< గం�

పZS bడ aకు అను�వవ+9 L�, పZSయQE ముళ':;ూ:9 L�, అవ+5 పZS bడువదరQE ఆనంద Fగుత<9. ఇను� 7లవరు

సం:తదQE ముళ':;ూ:9 L�, 7లవరు N 7� అQE ముళ':9 L�. జన+5 అ�క 0ధ#ద ఆనంద Fగుత<9, ఆనంద అంద� మనసుr స�ల^

7> ంత#గుత<9. ఇ9లE0 0ధ0ధ#ద ఆనంద, మనసుr వసు<గళQE Qన#గుత<9, ఆద�, సత*వను� అ+యలు, మనసrను� 7tటు4

స�ప vయQE Qన#గaకు. ��W:రువ9 ఆత"vన.

అందు z �మన ప�4t�క. �వణనను� z �మ సం;ర b`ద p>, �b ;గు F� అ�R*5 మరh9గ, �మ�5

ప�4��క మ;ూతrవ నg?తు. ఆ సమయదQE, హనుమంతన �#?ంద సంతుష4>ద F� b� హనుమ�5 ఒందు ముK<న

;రవను� 7ూడు5W: 7ూడు� <d , ఆ� HనదQE ఇదL ఎలE మంగగhగూ హనుమన బ5 I అసూ�, 7రణ హనుమ�5 bత F� b�

7ూడు5 7ూట4ళ' ;గు అవళ' W+గూ 7ూడు5 7ూs4రQలE, అదూ అలE9 ఆ ముK<న ;రవ అవళ' ధ+FదుL. హనుమ ఆ ;రవను�

P A G E 2 4

D I V Y A J Y O T H I

I prostrate before

the God of Gods,

who is wor-

shipped and

prayed to by

great sages such

as Vashishta,

Agastya and

Gautama,

whose eyes are

sun, moon and

the fire and who

is embodied

as Vakaara (le

tter Va).

�5దు7ూండు, ఒం9ూం9 ముత<ను� అ:దు, అదను� Fh ఒళ5 ఏ�9 ఎందు �ూ` t�కు� <�. ఆ ;ర సంపZణc#: �శ#?తు.

అQE ఇరువ ఎలE మంగగh5 హనుమంతన p> 7ూప బం$తు, F� b�?ంద బంద 7ూడు5యను� �శb`ద ఎందు. Sంబువంత

బందు హనుమంతనను� 7ళ'� <�, �ను ;5 W7 b`9? హనుమ ;ళ'� <�, ''F� b�య ;రదQE �b ఇ9 Lన �ను

�ూడaNతు<, ఆ ;రదQE �మను ఇలEద p>, అదు నన5 ప �జన0లE. Wవ ముK<నలూE �మ�రQలE, ;5: �ను అదను�

t�N9. ;5: F� b� Wరు? ప కృK� F�. F� b� బహళ ఉడు5ూ�యను� 7ూడు� <d , �#లEరూ మంగగళం�. ఎలEవ

ప కృKయ 7ూడు5�, ఎలEవZ ముK<న ;5�. ప కృK?ంద �మ5 Wవ ఉడు5ూ� FNలE? ఎలEవZ F� b�?ం9�, ఆ

ఉడు5ూ�యQE ఏ�9 ఎందు �ూడువ బద>:, ఆ 7ూడు5?ంద ఆక3cత�గుK<ర. 0శ�దQE ఎలEవను� హK<ర$ంద, ఆళ#: �ూ`ద�

అQE ఏను ఇలE, ఆద� �వ ఆకషcx5 ఒళ5గుK<ర. �వ అ�క వసు<గhంద ఆక3cత�:9 L#. Wవద7G �వ ఆక3cత�:లE ;h?

9ూ�య #స�, స+, ఒందు సుందర#ద వజ ద ;ర, సుందర వ*N<, హుడు:, హుడుగ, సుందర Jత క>, �5 aహ* వసు<గళ బ5 I నమ5

ఆకషcx. ఆద� హనుమంతన తరహ �వ 0షయవను� ఆళ#: �ూడలE. �వ ;ూర�ూట$ంద ఆక3cత�: అదర> E FNG;7ూ�#.

వసు<వను� ఆళ#: ప+zhF9గ, అదరQE ఏను ఇరువ$లE.

0v�గళ' iKక ఘన ప పంచవను� �ూడు� <�. అదను� సూ�� దశcకయంత ద అ`యQE ఇటు4, అదరQE ఘన#దు ఏను ఇలE, ఎలE అణు

;గు పరbణుగళ' ఎందు ;h, ఇను� ఆళ#: ;ూ:, అQE ఏ�9? అణు0న కణగళ' ఎందు, ఇను� ఆళ#: ;ూ:, అQE అణువ ఇలE,

పరbణుగళe ఇలE, అQE ఇరువదు �తన bత ఎందు, ఆ �తనవను� ఆళ#: �ూ` ఏను ఇలE# ఇలE ఎందు ;ళ'� <�.

;5:, ఈ జగK<నQE ;ూందువంతహ bల*#దు Wవదు ఇలE ఎందు హనుమ�5 అ+#?తు. ఆళ#: �ూ`ద� ఏను ఇలE. �b

అంద� ఆనంద - పరbనంద, ఆ ఆనంద వసు<గళQE ఇలE. ;5:, ఆనంద ఎQE9? వసు<గళQE ఏను ఇలE, ;5: �వ మూల తత�ద

బh5 ;ూగaకు, �వ zవన బh5 ;ూగaకు. �వ శN<య �ం9 ;ూద�, �వ FNG;7ూKర, 7రణ అదు ఆకషcwయ.

అంKమ#: అQE �మ5 Wవ సత*వ Fగువ$లE. సత*వను� 7ణలు '�ను 9హవలE, �ను మనసుr అలE, �ను బు$Lయు ఆలE, �ను

ఒళ:రువ ��' అ�ూ� మ�ూiవ$ంద ;ూ9గ, సత*వను 7ణలు �ధ*, �మను� బంధన ముక<�:సువ సత*, �వ స�ప vయను�,

ఆత"వను� అంతరంగదQE ఇరువదను� 7ణుK<ర. ''స�ప v'', ఎలE అFHత�గhగూ, 7ల, ఆ7శ, 0శ�ద �యమ, B#త", ఎ> EదకూG మూల

భూత#ద స�ప v �మ> E ఇరువ 'ఆత"', అ9 ఏక bత శుదL అ+వ. ఇదను� �వ ఆళ#: ;ూ: సత*దQE ప గK ;ూం$9గ 7ణలు

�ధ*. ఇదు '�ను 9హవలE, �ను మనసుr అలE, �ను బు$�యు అలE, �ను శుదL అ+వ ��' ఎందు అ+#9గ సంభ0సువదు.

तमकनिम 5ऽव> षोडशा�त

शताधा!र 5वशित�यरािभ: ।

अ?क: डश5व!ABपकपाशम

5ऽमाग!भद �Cिनिम>कममोहम ।।४।।

R*న ము:ద p> అవరు కం`9 Lదరు ఏను? అవ+5 అ+#:దుL ఏను? ఆళ#ద R*నదQE అవరు ఏను కండు7ూండరు?

అవరు R*నదQE కం`దLను��మ5 అథc#గువ i�యQE ;ళలు ప యK�Fదరు, ఇలE$దL� శబLగళను� అథcb`7ూళkలు W+5 �ధ*?

;5:, అవరు కం`దLన� చక ద మూలక 0వ+Fదరు. అవరు 7hదLన� 0వ+సలు చక వ ఒందు ఒd k ఉ9హరx, 7రణ, నమ5 ఉ9హరx

7ూడ$దL� నమ5 అథc#5ూలE. ;5:, ఇ` సృ34 ఒందు చక ద ;5, అదు సుతు<� < ఇరుత<9, W+5దరు అనుbన ఇ9*?

భూyయు సూయcన సుతు< సుతు<త<9, గండు ;w|న సుతు< సుతు<� <�, ;ణు| గం`న సుతు< సుతు<� <d , అథ# ఇబMరూ మగు0న సుతు<

సుతు<� <�, ప కృKయQE Wవ9దరు 5ూd7రదQE ;ూగుత<9. ఒందు tజ ఇ9, tజ మర#గుత<9, మరవ b0న హణు| ఆగుత<9,

P A G E 2 5

D I V Y A J Y O T H I

Prostrartions to

the sacred Lord

who is the

Yaksa incar-

nate, whose

hairs are long

and matted,

who

holds Pinaaka

(trident) in His

hand, who has

the entire sky

as His attire

and who is em-

bodied as the

letter Ya.

b0న హణు| tజ#గుత<9. పనః tజ మర#:, హx |:, tజ#: �5 చక వ సుతు<త<9. మరవ హుటు4త<9 ;గు మరవ �యుత<9,

సత<p> 5ూబMర#: మ�ూ<ందు మర హుటు4త<9.

�న5 ఒందు 9హ ఇ9, ఆ 9హ �ను Kను�వ అన�$ంద బం$దుL, ఆ అన� భూy?ంద బం$దుL, ఒందు $న 9హవ సత<p>, అదు పనః

భూy5 #]m ;ూగుత<9, అదు 0శ�ద ఒందు iగ#గుత<9. ;5:, 0శ�దQE ఎలEవZ 5ూd7రదQE ;ూగుత<9, అదు

మరుబh7Wగుత<9. ;5:, చక వ సృ345 ఒందు ఉత<మ#ద ఉ9హరx. చక వ సుతు<వద7G, సుత<9 ఇరువంతహదు ఒందు ఇరaకు,

అ9 ఇరJ (ఆ��), అ9 పరbత".

$న0` మనసుr సుతు<త<> ఇరుత<9, అదు అQE ఇQE ఓgడు� < ఇరుత<9, ఆద� మూల� Hన7G #పm బరుత<9. ఒళ5 �� అథ#

ఆత"#గQ ఇర9 ;ూద� మనసుr ఎ>ూE ;ూగుత<9. చQసువదను� �ూడలు ఆచల#:రువదు ఏ�దరు ఇరaకు. ఎలEవZ

బద>గుK<రుత<9, ఈ బద>వxయను� aంబQసలు, బద>గ9 ఇరువదు ఏ�దరు ఇరaకు. ఇలE$దL� ఏ�గువదు? బద>వx ఆగలు

�ధ*0లE. ��� �ను ఏ�:9 L�, అదు ఇందు a� ఏ�ూ ఆగుత<9. �న� 9హదQE బద>వx ఆదరూ, �న� మనసుr బ>వ� ఆదరూ,

�న� బు$L బద>వx ఆదరూ, బద>గ9 ఇరువంతహుదు �నQE ఏ�ూ ఇ9.

�న5 5ూ� <? హతు< వషcద �ం9 Sూగ జల]త7G ;ూ:9 L, ;రళ#: �రు ఇతు<, ఆద�, ;ూద #ర ;ూ:9 L, ఒందు >ూటదషు4

�రు నన5 Sూగ జల]త$ంద FగQలE. హతు< వషcద �ం9 ;ూ:దL, ;ూద #ర సహ ;ూ:దL, అ9 వ*N< ;ూ:దL�? హతు< వషcద

�ం9 అవను �ళk5 ఇదL, హతు< వషcద p> అవను ఆ� తరహ ఆ:9 L�. హుడు:యరు మదు#5 ముం� �ళk5 ఇరు� <�, bడు# ఆద

p> గుండు గుండ5 ఆగు� <�. వ*N< bడు# ముం� 9హవ దృడ#:రుత<9, మదు#య నంతర ;ూ�4య సుతు< aూజు� తుంtరుత<9.

;5:, �ను అ9 వ*N<�?

9హ బద>:9, మనసుr? మనసుr 9హNGంత #గ#:రుత<9, ఇన� బు$L? బు$Lయు ఎ>ూE ;ూగుత<> ఇరుత<9, ఆ>ూచ�గళ p>

ఆ>ూచ�గళ'. ఇషు4 బద>వxగళ' ఆద p>, అ9 వ*N< ;ూద ;గు అ9 వ*N< బంద ఎందు ఏ7 ;ళ'K<W? 7రణ �న�QE

బద>గ9 ఇరువదు ఏ�ూ ఇరువద+ంద. �న�QE శ�త#: బద>గ9 ఇరువదు ఇ9, అదన� �ను 9హద Sూ� త]^: i0F, ��

9హ ఎందు ;ళ'K<య, మనFrన Sూ� త]^: i0F �� మనసుr ఎందు ;ళ'K<య, బు$Lయ Sూ� త]^: i0F, �� బు$L ఎందు

;ళ'K<య. అ9 ''స�ప v' మగు హుs49గలు ఇతు<, అ9 'స�ప v' మగు adదు 9ూడ�9ద pలు ఇ9, అ9 'స�ప v' వ*N<

స� <గలూ ఇరుత<9. ఆ 'ఆత"' W#గలు ఇరుత<9, అదన� W+ందలూ ముట4లు �ధ*0లE, ఆ 'స�ప v' �జ#ద 'స�ప v' (ఆత"). a� ఎలE

'�ను' ఎను�వదను� �ల పg$రువదు. �ను గండ ;ండKయ సంబంధద Sూ�, �ను తం9 మగు0న సంబంధద Sూ�, �ను 7ycక

7�c�య సంబంధద Sూ�. ;5: �నQE ఇరువ9లE a� ఏ�ూ 7రణ$ంద, Wవ9ూ 7రణ7G: '�ను' ఎందు ;ళ'K<య,

�నQE 7రణ0లEద '�ను' ఇ9, అద7G హుటు4 ఇలE, �వ ఇలE. �?యు ఇలE, తం9యు ఇలE. అదు ''అ��జం'' స�ప v జనన ఇలE, ఆ

'�ను' �జ#ద 'స�ప v', ఆద� ఆ '�ను' వను� 9హద Sూ�, మనFrన Sూ�, బు$Lయ Sూ� త]^: i0సుK<య. ఆ 'స�ప v' ఇదు

Wవదు అలE ఎందు �ను అ+యaకు.

�ను త]^: i0F, �ను 9హ, �ను మనసుr, �ను బు$L ఎందు Khయువద+ంద �న5 ఏను సమ�*? ఆ �జ#ద 'స�ప v' అప+yత,

అనంత. ఆద� �ను అదను� 9హ త]^: i0సువద+ంద �ను ప+yత#గుK<య. ఆ 'స�ప v' సంపZణc#: ఆనందమయ, �ను

9హద Sూ� త]^: i0F9గ, 9హ7G ఆగువ �ూవ ;గు నQవ �న�9గుత<9, ఆద� #స<వ#:, �న5 �ూవ ఇలE, నQవ ఇలE,

�ను ఆనంద bత . �న5 సం�ూష#గQ, దుఃఖ#గQ ఇలE, �న� హK<ర ఆనంద bత ఇరువదు.

నన5 ఎషు4 హF#:తు< అంద�, ;ూ�4 తుంa ఊట b`దp> �ను తుంa సం�ూష#:9 L. �ను R*న b`ద p>

సం�ూష#:9 L, ఇ9లEవZ మనFr5 సంబంధపs4దుL. �న� మూల స�iవవ ఆనంద, �న� మూల స�iవవను� మ�తు �ను ఏ�ూ

ఆ:$Lయ. ;5:, ఇద7G చక వను� ఉ9హరxW: 7ూs4�ూదు. చక వ సృ345 ఉ9హరx.

చక 7G మూరు క`�గళ' ఇ9, '�ను' ఎను�వ చక 7G మూరూ క`�గళ' ఇ9. అవ Wవవ? అదు సత�గుణ, రSూగుణ, ;గు తVగుణ. ఈ

P A G E 2 6

D I V Y A J Y O T H I

Salutations to

Shambu, con-

sort of Uma and

teacher of devas

మూరూ ప కృKయ స�iవవ, ఇ` 0శ�వ ఈ మూరూ గుణగhంద ఓడుత<9. నమలూE ఈ మూరూ గుణగళ' నమ5 7యc �వc�సలు

స;య bడుత<9. సత�గుణ సం�ూష ;గు ంK. రSూగుణ చటువs7, తVగుణ ఆలస*. ఈ మూరూ గుణగళ'

00ధ సమయదQE 00ధ ప bణదQE 7wF7ూళ'kత<9.

సత�గుణ7G ఉ9హరx 0�షణ, అవను అసుర�: హుs4దLరూ, అవను ంత#: సం�ూష#: ఇరువను, అవన మనసుr W#గలు

భగవంతన కg5 అథ# స�ప vయ కg5 ;ూగుత<9, ఇదు సత�గుణవను� ;ూం$రువ వ*N<య స�iవ. మనసుr R*నదQE, ఆR*K"క

�ధ�యQE ;గు భగవంతనను� అ+యువదరQE �ూడ:రుత<9.

రSూగుణద ఉ9హరx �వణ, అవను W#గలు అKశయ#ద చటువs7, అపహరణ bడువదు, అవ�5 ఏను a7ూ అదు

bడు� <�.

తVగుణద ఉ9హరx కుంభ కణc, ఆరు Kంగళ' మలగువదు, ఆరు Kంగళ' Kను�వదు. �వ అద�� bడువదు, �వ ఎషు4

ఎచ�ర#:$Lర? ;గు ఎషు4 Kను�K<ర? �ను ఎచ�ర$ంద ఇ9 L� ఎందు �వ ;ళ'K<ర. ఇలE, �ను 5డ �9 యQE ఇ$Lయ, �న5

అ+వ ఇలE, �న5 ఆత"vన ఇలE.

ఈ ఎ> E గుణగళQE Wవదు ఒd kయదు? సత�గుణ ఆత"vనద కg5 క�9ూయు*త<9. �మ" ఎ> E ఆ9*K"క �ధ�, మనసrను�

సత�bడలు. ఆద� సత�గుణవ బంధన. ఏ7? ఒందు ప�యను� పంజరదQE ;N9, అదు బం5రద పంజదQE ఇదL� అథ# కtMణద

పంజరదQE ఇదL� ;5 వ*�*స#గుత<9? పంజర పంజర#. ;5: ఎలE గుణగళ' బంధన#, సత�గుణవZ బంధన#. ;5:

ప Rన#ద సత�గుణవ తప^9+ �ూర బహుదు, ఆగ ఏ�గుత<9? ఆగ అవరు W#గలు తమ5 సుఖ 7ూgూ అంతహ

చటువs7యQE �ూడ:రు� <�, అవ+5 ఆత"vనద బ5 I త>7డF7ూం`�ూ$లE. నన5 భగవ$I� ఓ9ూదరQE సం�ూష Fగుత<9

అదన� ఒదు� <�. నన5 �# bgూదరQE సం�ూష Fగుత<9, �# bదు� <�. ఆత"vన బ5 I త> 7డF7ూళkలE, అవరు ''ఆత"�ూ

V�థc� జగ� ��యచ'' ఎను�వదను� మ�తు tట4రు. జనరు తమ5 సుఖ 7ూgూవంతహ చటువతs7గళను� bడు� <

ఇరు� <�, ఇ9 సత�గుణ ప Rనద మ�p. ఈ ప N �యQE 'స�ప v' యను� మ�యు� <�. ;5:, భగవ$I�యQE ;h9,

'' ऽगEय5वषय वदा िनFगEयो भवाज!न''| �వ ఆ మూరూ గుణగళను� y+;ూగaకు. నన5 R*న$ంద సం�ూష Fగుత<9,

ఆత"vనవను� మ��దు, R*నదQE ��యను� 7ణaకు, R*న సహ మనFr5 సంబంధ పs4దుL, అద+ంద ;ూర5 బందు �వ ��

ఆగaకు. ఈ మూరూ గుణగళe �మను� బం�సు� <. ప కృKయQE మూరు గుణగళ' ఇ9, సత�, రSూ, ;గు తV గుణ, ఈ మూరూ

గుణగhంద ;ూరబరaకు.

ఒబM #*]+య క� ఇ9, అవను 7`నQE ;ూగుK<దL, కళkరు బందు అవనను� మర7G కs4 ;Nదరు, అవన హK<ర ఇదL ఎలE హణవను�

�5దు 7ూండరు, ఒబM కళk బందు అవ�5 చ��: ;ూgద, ఇ�ూ�బM కళk ;ళ'� <� అవనన� �?Ftgూణ ఎందు, మూర�య కళk

బందు అవనను� బంధన$ంద t`F 7`నQE బహుదూర క�దు7ూండు ;ూ: అవన మ�5 9+ �ూ+సు� <�. మూరు జన కళkరQE

Vదల�యవ రSూగుణ, ఎరడ�యవ తVగుణ, మూర�యవ సత�గుణ, ఆద� మూరూ జనరూ కళk�.

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P A G E 2 7

D I V Y A J Y O T H I

Salutations to

Lord Shiva, the

cause of the

world

Introduction

This falls on the 13th (or 14th) day of the dark half of Phalgun (February‐March). The name means "the night of

Shiva". The ceremonies take place chiefly at night. This is a festival observed in honor of Lord Shiva. Shiva was

married to Parvati on this day. People observe a strict fast on this day. Some devotees do not even take a drop

of water. They keep vigil all night. The Shiva Lingam is worshipped throughout the night by washing it every

three hours with milk, curd, honey, rose water, etc., whilst the chanting of the Mantra Om Namah Shivaya con‐

tinues. Offerings of bael leaves are made to the Lingam. Bael leaves are very sacred as, it is said, Lakshmi resides

in them. Hymns in praise of Lord Shiva, such as the Shiva Mahimna Stotra of Pushpadanta or Ravana's Shiva

Tandava Stotra are sung with great fervour and devotion. People repeat the Panchakshara Mantra, Om Namah

Shivaya. He who utters the Names of Shiva during Shivaratri, with perfect devotion and concentration, is freed

from all sins. He reaches the abode of Shiva and lives there happily. He is liberated from the wheel of births and

deaths. Many pilgrims flock to the places where there are Shiva temples.

The Story of King Chitrabhanu

In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on the bed of arrows and discoursing on Dhar‐

ma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows.

Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was ob‐

serving a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court

of the king.

The sage asked, "O king! why are you observing a fast today?"

King Chitrabhanu explained why. He had the gift of remembering the incidents of his previous birth.

The king said to the sage: "In my past birth I was a hunter in Varanasi. My name was Suswara. My livelihood was

to kill and sell birds and animals. One day I was roaming the forests in search of animals. I was overtaken by the

darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a

deer that day but I had no time to take it home. I bundled it up and tied it to a branch on the tree. As I was tor‐

mented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my

poor wife and children who were starving and anxiously awaiting my return. To pass away the time that night I

engaged myself in plucking the bael leaves and dropping them down onto the ground.

"The day dawned. I returned home and sold the deer. I bought some food for myself and for my family. I was

about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.

"At the time of death, I saw two messengers of Lord Shiva. They were sent down to conduct my soul to the

abode of Lord Shiva. I learnt then for the first time of the great merit I had earned by the unconscious worship of

Lord Shiva during the night of Shivaratri. They told me that there was a Lingam at the bottom of the tree. The

leaves I dropped fell on the Lingam. My tears which I had shed out of pure sorrow for my family fell onto the

Lingam and washed it. And I had fasted all day and all night. Thus did I unconsciously worship the Lord.

"I lived in the abode of the Lord and enjoyed divine bliss for long ages. I am now reborn as Chitrabhanu."

Spiritual Significance of the Ritual

The Scriptures record the following dialogue between Sastri and Atmanathan, giving the inner meaning of the

above story.

Sastri: It is an allegory. The wild animals that the hunter fought with are lust, anger, greed, infatuation, jealousy

and hatred. The jungle is the fourfold mind, consisting of the subconscious mind, the intellect, the ego and the

conscious mind. It is in the mind that these "wild animals" roam about freely. They must be killed. Our hunter

Shivaratri

P A G E 2 8

D I V Y A J Y O T H I

Salutations to

Lord Shiva, who

wears serpent as

ornament

was pursuing them because he was a Yogi. If you want to be a real Yogi you have to conquer these evil tendencies.

Do you remember the name of the hunter in the story?

Atmanathan: Yes, he was called Suswara.

Sastri: That's right. It means "melodious". The hunter had a pleasant melodious voice. If a person practices Yama

and Niyama and is ever conquering his evil tendencies, he will develop certain external marks of a Yogi. The first

marks are lightness of the body, health, steadiness, clearness of countenance and a pleasant voice. This stage has

been spoken of in detail in the Swetaswatara Upanishad. The hunter or the Yogi had for many years practised Yo‐

ga and had reached the first stage. So he is given the name Suswara. Do you remember where he was born?

Atmanathan: Yes, his birthplace is Varanasi.

Sastri: Now, the Yogis call the Ajna Chakra by the name Varanasi. This is the point midway between the eyebrows.

It is regarded as the meeting place of the three nerve currents (Nadis), namely, the Ida, Pingala and the Sushumna.

An aspirant is instructed to concentrate on that point. That helps him to conquer his desires and evil qualities like

anger and so on. It is there that he gets a vision of the Divine Light within.

Atmanathan: Very interesting! But how do you explain his climbing up the bael tree and all the other details of the

worship?

Sastri: Have you ever seen a bael leaf?

Atmanathan: It has three leaves on one stalk.

Sastri: True. The tree represents the spinal column. The leaves are threefold. They represent the Ida, Pingala and

Sushumna Nadis, which are the regions for the activity of the moon, the sun and fire respectively, or which may be

thought of as the three eyes of Shiva. The climbing of the tree is meant to represent the ascension of the Kundalini

Shakti, the serpentine power, from the lowest nerve centre called the Muladhara to the Ajna Chakra. That is the

work of the Yogi.

Atmanathan: Yes, I have heard of the Kundalini and the various psychic centres in the body. Please go on further; I

am very interested to know more.

Sastri: Good. The Yogi was in the waking state when he began his meditation. He bundled up the birds and the

animals he had slain and, tying them on a branch of the tree, he rested there. That means he had fully conquered

his thoughts and rendered them inactive. He had gone through the steps of Yama, Niyama, Pratyahara, etc. On the

tree he was practising concentration and meditation. When he felt sleepy, it means that he was about to lose con‐

sciousness and go into deep sleep. So he determined to keep awake.

Atmanathan: That is now clear to me; you certainly do explain it very well. But why did he weep for his wife and

children?

Sastri: His wife and children are none other than the world. One who seeks the Grace of God must become an em‐

bodiment of love. He must have an all‐embracing sympathy. His shedding of tears is symbolical of his universal

love. In Yoga also, one cannot have illumination without Divine Grace. Without practising universal love, one can‐

not win that Grace. One must perceive one's own Self everywhere. The preliminary stage is to identify one's own

mind with the minds of all created beings. That is fellow‐feeling or sympathy. Then one must rise above the limita‐

tions of the mind and merge it in the Self. That happens only in the stage of Samadhi, not earlier.

Atmanathan: Why did he pluck and drop the bael leaves?

Sastri: That is mentioned in the story only to show that he had no extraneous thoughts. He was not even con‐

P A G E 2 9

D I V Y A J Y O T H I

Salutations to

Lord Shiva, who

holds a deer

scious of what he was doing. All his activity was confined to the three Nadis. The leaves, I have said before, rep‐

resent the three Nadis. He was in fact in the second state, namely, the dream state, before he passed into the

deep sleep state.

Atmanathan: He kept vigil the whole night, it is said.

Sastri: Yes, that means that he passed through the deep sleep state successfully. The dawning of day symbolises

the entrance into the Fourth state called Turiya or super consciousness.

Atmanathan: It is said that he came down and saw the Lingam. What does that mean?

Sastri: That means that in the Turiya state he saw the Shiva Lingam or the mark of Shiva in the form of the inner

lights. In other words, he had the vision of the Lord. That was an indication to him that he would realize the su‐

preme, eternal abode of Lord Shiva in course of time.

Atmanathan: So it appears from what you say that the sight of the lights is not the final stage?

Sastri: Oh no! That is only one step, albeit a difficult one. Now think of how the story continues. He goes home

and feeds a stranger. A stranger is one whom you have not seen before. The stranger is no other than the

hunter himself, transformed into a new person. The food was the likes and dislikes which he had killed the previ‐

ous night. But he did not consume the whole of it. A little still remained. That was why he had to be reborn as

King Chitrabhanu. Going to the world of Shiva (Salokya) is not enough to prevent this. There are other stages

besides Salokya. These are Samipya, Sarupya and finally Sayujya. Have you not heard of Jaya and Vijaya returning

from Vaikunta?

Atmanathan: Yes, I have understood now.

Lord Shiva's Assurance

When creation had been completed, Shiva and Parvati went out to live on the top of Mount Kailas. Parvati

asked, "O venerable Lord! which of the many rituals observed in Thy honor doth please Thee most?"

The Lord replied, "The 14th night of the new moon, in the dark fortnight during the month of Phalgun, is my

most favorite day. It is known as Shivaratri. My devotees give me greater happiness by mere fasting than by

ceremonial baths and offerings of flowers, sweets and incense.

"The devotee observes strict spiritual discipline in the day and worships Me in four different forms during each

of the four successive three‐hour periods of the night. The offering of a few bael leaves is more precious to Me

than the precious jewels and flowers. My devotee should bathe Me in milk at the first period, in curd at the se‐

cond, in clarified butter at the third, and in honey at the fourth and last. Next morning, he should feed the Brah‐

mins first and, after performing the prescribed ceremonies, he can break his fast. O Parvati! there is no ritual

which can compare with this simple routine in sanctity."

Parvati was deeply impressed by the speech of Lord Shiva. She repeated it to Her friends who in their turn

passed it on to the ruling princes on earth. Thus was the sanctity of Shivaratri broadcast all over the world.

The two great natural forces that afflict man are Rajas (the quality of passionate activity) and Tamas (that of

inertia). The Shivaratri Vrata aims at the perfect control of these two. The entire day is spent at the Feet of the

Lord. Continuous worship of the Lord necessitates the devotee's constant presence in the place of worship.

Motion is controlled. Evils like lust, anger, and jealousy, born of Rajas are ignored and subdued. The devotee

observes vigil throughout the night and thus conquers Tamas also. Constant vigilance is imposed on the mind.

Every three hours a round of worship of the Shiva Lingam is conducted. Shivaratri is a perfect Vrata.

The formal worship consists of bathing the Lord. Lord Shiva is considered to be the Form of Light (which the

Shiva Lingam represents). He is burning with the fire of austerity. He is therefore best propitiated with cool bath‐

ing. While bathing the Lingam the devotee prays: "O Lord! I will bathe Thee with water, milk, etc. Do Thou kindly

P A G E 3 0

D I V Y A J Y O T H I

Salutations to

the Lord of all

beings

Parama Sadgurugalige Namanagalu...

Salutations to Pujaneya Prabhuji..

''O Sadgurudeva ! Gurudeva is Pure, formless, undifferentiated Reality. Gurudeva is the Essence of all forms

Devadideva. Gurudeva is the Only One who imparts knowledge, but the reality is Gurudeva himself is the

Knowledge of Wisdom. O Gurudeva ! O Pujaneya ! please bless me to Merge in Your Lotus feet''.

Let us see what Sanatana Dharma says about Purushaartha.

Purushaartha ‐ There are four things which everyone has a desire for in life, they are called as

''Purushaartha'.प%ष: अJय!�त: - प%षाथ! | they are Dharma, Artha, Kama and Moksha. .In these four Purshaar‐

tha, the first three i.e. Dharma, Artha, Kama are Anithya, the last one Moksha is Nitya. So, the fourth one Moksha

which is Nitya is essential for us. We must aim at that fourth one for our welfare. What is welfare? Something

conducive to prosperity, something which is prosperous or auspicious to us

Just to have an aim is not enough, you have to put an effort. By reading scriptures, attending discourses may

help you in finding the way, but that itself is not the goal. It is not that if you start doing sadanas you will attain

Moksha here and now, it make take births after births until you are blessed with the darshan of Sadguru. All the‐

se sadanas, spiritual practices will one day or the other lead you to your destination. The destination is Sadguru

and that is the end. By doing sadana, the impressions or the avidya vasanas will be reduced, until these vasanas

or impressions are not removed, you cannot get the Knowledge of Wisdom. Until the knowledge of Wisdom is

imparted, Moksha is impossible. so, in order to get Moksha, we must at least start trying the different ways to

reach the goal. As said in Geeta by Bhagavan Sri Krishna '' अनक- ज�म- सिसLः-ततो-याित-परगित. (VI‐ 45.) When

the sadaka or yogi engages himself with sincere attempts, making further progress and washing out all the sins

and impressions, after many, many births of practice, one fine day he is sure of achieving the goal. But if we

don't put any effort at all, or if we don't even attempt, there is no chance of getting liberated. Suffering due to

bondage is never ending. As said by Gurudeva the cause and effect can be seen here. The cause for suffering is

bondage and not putting an effort is the effect of the cause.

It is not enough if you just think of getting liberated, first you must be qualified for that. Whatever you do in life,

weather worldly, religiously or spiritually, you must be qualified for that first. Without qualification no one go

through or you will not get the benefit from it. If you want to join a job, you must be qualified for that particular

job, to get that job, you must attend the exams meant for that, get through the exam, get qualified and than you

Sanatana Dharma - Part 13: Purushartha

bathe me with the milk of wisdom. Do Thou kindly wash me of all my sins, so that the fire of worldliness which

is scorching me may be put out once for all, so that I may be one with Thee‐the One alone without a second."

P A G E 3 1

D I V Y A J Y O T H I

Salutations to

Lord Shiva, who

has sun, moon

and fire as eyes.

will be fit for that work and in return you are definitely benefited by it. If you don't work hard for the exams and

you are not qualified, you will neither get the job, nor or you benefited by it. So, you need qualification.

When taken religiously a Brahmachari to do sandhya vandana, he must be qualified by the samskara called

upanaya, if this is not done, he is not fit or qualified for doing sandhya vandana. In the same way, for Moksha

sadana you need qualification, and you must be qualified for that or you must gain that qualification. What are

the qualifications for Moksha sadana? The shastras say ' सादन chatusti sampatt'. The four riches of sadana, they

are Viveka, Vairagya, Shama dhama, Mumukshatva.

Viveka means to come to the conclusion that Brahman is the Only Reality and everything else is false, this is the

knowledge or Jnana which has to be achieved. The one who thinks all what we see in world is true, he/she is un‐

worthy for Moksha because he/she is always in that false illusion, enjoying that false world.

Vairagya ‐ Vairagya means to be away from the worldly attachments which is of no use. How is it not useful for

us? It does not give me the happiness which we are searching for. What is the happiness we are searching for?

Not the temporary happiness. The happiness which cannot be got from any of these worldly objects. ''The ever‐

lasting, undisturbed, Bliss''. When these worldly objects cannot give us the everlasting happiness, why should

one be attached to it? If we think that if we earn much money we can be happy, that is false, because the rich

people have fear from the income‐tax people or the tax load from the Government or from theft. so, how can a

rich person be happy? If we think getting married brings happiness, that is also false. If we think we can be happy

with children, that is also false. Now a days we can see the children take their parents and keep them in

Vruddaashrama. When non of the worldly things brings happiness to us, when non of the worldly attachments

brings happiness to us, we don't need it. So, why go behind it? When this comes to the mind of the sadaka, this is

vairagya. When the sadaka has this vairagya, he never goes behind the materialistic world. His mind is always

filled with finding the Truth, Brahmananda. If this vairaagya is not there in sadaka, there is no use if he reads scrip‐

tures, shastras, puranas and go for discourses. There may be many materialistic things which may give you happi‐

ness but they are not permanent happiness. Without Vairaagya, one can never step into Aadyaatmika or spiritual

life. When this vairaagya happens, one can progress in spiritual life.

Shama Dhama ‐ Our sense organs should be controlled by us. Whatever we see, we want that thing. Whatever

we hear we want to listen again. When we get the desire for what we see, we want to get it immediately and the

suffering starts. This is because our sense organs are not under our control. But , if one controls his sense organs,

he will have no desire for materialistic things. First when we see an object which attracts us, it is natural we desire

for that object but, when we start discriminating things, which are of no use to us, we can control the senses.

Titicaca ‐ Whatever may be his situation, happy or sad, rich or poor , he must be with patience, he must restrain.

As said in Viveka Chudaamani सहन- सव!- द:खाना- अतीकार- पव!क- िच�ता5वलापर�हत- सा- ितितOा- िनगPत.

( 24-25) We must bear all sadness. Why should we bear it? In modern days, the answers may be, ''because we

cannot do anything in return or protest''. If we can take revenge on it, we would not have bear with the sadness.

But, it is not like that. Even when we can protest or can take revenge, we must be calm with forgiving nature,

accepting all Dukkha without worries (chinta), without crying (vilapa), and without resistance (pratikara). This

type of handling the situation is called 'Titiksha'. You have to put up with it (situation).

Mumukshatva ‐ Sadaka should have burning desire for Liberation. When this intensity happens, he will be blessed

by Sadguru Darshana. Sadguru is not the physical form of a person, Sadguru is Parabrahma ‐ The Supreme Reali‐

ty. It is only the grace of Sadguru which can liberate a person, no immense meditation, japa, tapas, puja can liber‐

P A G E 3 2

D I V Y A J Y O T H I

Salutations to

Lord Shiva, who

likes

Lord Vishnu

ate anyone. The grace of Sadguru flows like Ganga. It is Parishudda, Paripoorna and Paraatpara. Sadguru is Para‐

brahma swaroopa.

Parabrahma Swaroopa : para means beyond everything . Brahma is the creator , Vishnu is the one who protects

and Rudra is the one who destroys . Parabrahma is the one who creates , protects , destroys , conceals and bless‐

es again with new life or new creation .

What does conceal means ? It is the complete destruction , means complete absorption , even the atom into Pra‐

kriti. This is the function of Parabrahma or Ishwara, this is when the pure sattva qualities rule over. Conceal

means to hide. The hidden qualities of sattva takes new birth in the womb of the Sadguru. .

Parabrahma Swaroopa means not that Sadguru is in the form of parabrahma, but " his form itself is Parabrahma "

‐ Parabrahma Swaroopa : Para ‐ Beyond everything , Brahma ‐ Creator , Swa ‐ Himself , Roopa ‐ Form .

What is Parabrahma Swaroopa in our life ? Or Who is Parabrahma Swaroopa and how ?

The who creates the auspicious one in our life is Brahma . The one who protects that auspiciousness in us is Vish‐

nu . The one who destroys the refusal qualities in us is Rudra . The one who conceals everything in us like the

extinction of the light and blesses us with new life is Parabrahma Swapoora.

What is auspicious to us ? The creation of thirst for the knowledge of wisdom and to get liberated is auspicious &

the one who creates this in us is Brahma . To protect that creativity , like the mother who protects her child in her

womb until the baby is fully developed and ready to be born is the Sustainer & the one who protects us like this is

Vishnu . The negative or the refusal qualities in us is destroyed Before giving us the new life & the one who de‐

stroys the refusal qualities in us is Rudra . By giving us the new life ( real birth for us ) and destroying the igno‐

rance completely, blessing us by imparting the knowledge of wisdom , protecting and helping us to reach the

goal ( merge with Parabrahma ) is Parabrahma Swaroopa..

The one who created the thirst for liberation in us is Gurudeva ( Brahma ) , the one who protected and is still pro‐

tecting the creativity in us is Gurudeva ( Vishnu ) , the one who destroyed the refusal qualities in us is Gurudeva

( Rudra ) , the one who concealed everything and blessed us with new birth is Gurudeva ( Parabrahma

Swaroopa ) .

So , as said by Gurudeva that Parabrahma only exists , Parabrahma only exists, but who is Parabrahma ? Who else

can it be than Gurudeva ! Gurudeva alone !!!

It is Only the Grace of Gurudeva which enables us to merge in his Lotus Feet ‐ Moksha.

Shirasa Namisuva,

Gurudeva Pada sevaki.

P A G E 3 3

D I V Y A J Y O T H I

Salutations to

Lord Shiva, He

who is happen-

ing

Sakshibhavada Adhbutagalu

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ప� i� - కంపన

P A G E 3 4

D I V Y A J Y O T H I

Salutations to

Lord Shiva, who

provides succor to

his devotees

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సంస¢త i�య #*కరణ పం`త�దను.

P A G E 3 5

D I V Y A J Y O T H I

Salutations

to Lord Shiva,

who is the great-

est God.

Mundaka Upanishad Chapter 6 Apara Vidya and Para Vidya

1.1.4 Angirasa Rishi says, there are two kinds of Knowledge according to the knower’s of Brahman, they are

Para Vidya ‐ Spiritual Knowledge (Higher Knowledge), for Liberation

Apara Vidya‐ Secular Knowledge (Lower Knowledge), for Livelihood

1.1.5 Lower knowledge (apara vidya) consists of four vedas (Rik, Yajur, Sama and Atharva), phonetics (shiksha),

code of rituals (kalpa), grammar (vyakaran), etymology (nirukta), metre (chandas), and astrology (jyothisha).

Immortality is known through the higher knowledge (para vidya).

All our lives we have spent learning about Apara Vidya like engineering, medicine, mathematics, physics, chem‐

istry. All these constitute knowledge of the physical world hence they are all Apara or lower Knowledge which

is required for leading our life. There is one more shocking news for Shaunaka Rishi. All the four Vedas and

their associated literature called Vedanga are also Apara Vidya. This is very shocking news because we respect

Vedas as the highest wisdom. The Vedas contain highest revealed information, in the form of Mantras, but they

are still considered as lower level knowledge Apara Vidya.

The poojas, the various kinds of mantras for Yajna, Homa, Rituals, for invoking Devatas, everything is a part of

lower knowledge. This is really shocking to Shaunaka Rishi who until now thought Veda Mantras were the high‐

est. Even now Veda Mantras have highest respect. It should be there, but still they are not taking you to the

highest! Next, Angirasa Rishi says, whatever you learnt in your life so far is also lower Knowledge only, there is

a higher knowledge which is known as Spiritual Knowledge or Para Vidya or Adyathmika Vidya which tells you

about 'Your Inner Self', that is Self Knowledge or Atmajnana.

Who am I? What is the relation between me and Brahman? What is the real nature of the world? This is called as

Brahma Vidya, Higher Level Knowledge, Para Vidya! Everything, including highest mantras, poojas you do, eve‐

rything is Apara Vidya. What can uplift you, what can liberate you from the lower is called Para Vidya. Para Vidya

is also known as the Knowledge of Brahman, when I say Brahman it is the Knowledge of Ultimate Reality,

‘Atma Jnana’, also called ‘Self Realisation’. By knowing this you can know everything. This was covered in the

first chapter.

Now in the second chapter, they will talk about Para and Apara Vidya in more detail. Apara Vidya (Secular

Knowledge) covers knowledge of the physical world, the engineering, medicine, cooking, driving, etc. The Ve‐

das, Mantras, Poojas, are all lower level Knowledge! You may wonder why Poojas are lower Knowledge! Even

homas and havans also are lower knowledge because there is something higher which is knowing about the

Self! In our lives, we know about everything, but we never know ourselves. We either live in total ignorance of

ourselves or know very little. To know our ‘Self’ is called Para Vidya

Who are you? We know everything about this world, about cricket scores, about Sachin Tendulkar’s age, stock

market values. But do you know who you are? You may say, ‘I am a husband’, and that your wife tells! You

know about all subjects, about movie stars where they go, what they do? The only thing which you don’t know

is 'who are you?’ And the only topic of Upanishad is who you are. It is important because it is the Supreme Di‐

vine Being that takes the body, he resides in it. God is in you, to realize the Divine in you, to experience the Di‐

vinity in you, is the fulfillment of life!

Knowing the Self is knowing the Supreme. When we understand who we are, we will understand who is God.

P A G E 3 6

D I V Y A J Y O T H I

Salutations to

Lord Shiva, He

who is peaceful

That is why Atma Jnana is Brahma Jnana, knowing the Self is knowing the Supreme. If you don’t understand

who you are, you cannot understand who is God. To know your Self (Atma) first and thereby to know the God

(Brahman) is called Brahma Vidya. Without Self Knowledge there is no Supreme Knowledge.

Story of two drunkards

Two drunkards are walking on a road. One of them asks, ‘How come all these buildings are moving?’ The se‐

cond one says, ‘Wait the road is moving. I have to stop first, and then only I can answer your question’. Our

lives are like these drunkards’, we think of all topics, we are drunk with the Knowledge of the world (Apara

Vidya). Please realize that there is not a single thought in your mind, in your memory that has not come from

the world or society. You are something more than that. What you are apart from the thoughts, apart from

these memories, to know this is Atma Jnana!

Jivatma and Paramatma:

Amongst us a lot of discussions happen about different philosophical systems like Dwaita, Adwaita, Vishis‐

tadwaita, etc. You will understand all philosophical systems if you understand your Self first! If you don’t under‐

stand yourself first, it is like two drunkards arguing about what is moving! You don’t know what Philosophy you

are talking about! Adwaita means Jivatma and Paramatma are one, Dwaita means Jivatma and Paramatma are

separate, Vishistadwaita means Jivatma is related to Paramatma. But first, please understand what is the

Jivatma, then everything will fall in place. Instead of taking the first step, you will try to go to the second step,

so you will never settle down. Without knowing who you are, what will you know about God? Whether Atma

and Paramatma are one or separate or related you will know only when you know yourself. Before that every‐

thing is just a philosophical debate.

‘Tadeta Satyam!’ there is only one truth that is 'Consciousness', 'That' is beyond your thoughts, memory, body,

mind, intellect! Only the Shakshi, the Witness is the truth!

The Shakshi of the Universe and the Shakshi in you are one and the same! If you can’t find Shakshi in you, how

will you find Shakshi of the Universe (God, Supreme)!

Vedas Mantras are like Kalpavriksha or Kamadenu, they will give you what you ask. Kalpavriksha means a tree

which will give all that you desire, Veda is like that, what you ask it will give that! What do we ask? We seek

something for the world and for ourselves, a good life when we are alive; heaven when we die or another good

life in the next birth. For all these we have mantras in Vedas. Do Vedas have that power? Yes, mantras have that

potency of yielding results, but you should have faith, there is a requisite way of chanting it, there is required

set of procedures to achieve that. It is as simple as consulting a doctor where Knowledge, precision, procedure,

skill and shraddha is required. In the same way there are methods by which you can go realize your desires in

this world or in the other world or in the next life. That is why Vedas are holy because they give complete sup‐

port to our life. I want to become successful, there are Mantras to become successful in life, I want a child, now

they go to doctors, Artificial Insemination, in the time of Vedas, they had Veda Mantras for getting a child, for

health there are Mantras, each of them have the potency to give whatever you want, that is why Vedas are

called Kalpavriksha, means a tree which gives whatever you desire! When we say Kalpavriksha we use it differ‐

ently, we exploit it to the maximum.

Story of Kalpavriksha

A person goes to a forest. He is tired so he sits under a tree and thinks, it will be great if I can get some water,

the tree was Kalpavriksha, before he completes his sentence there is water! Wow! How about a good meal

from Kamat Yatri Nivas, they supplied straight away, no bill! Now how about a beautiful girl? Before he com‐

pletes his sentence, there is a girl standing and proposing to marry her. How about a house here, oh it is a for‐

est, what happens if a tiger comes, before he completes the sentence, a tiger comes and eats him! So what

P A G E 3 7

D I V Y A J Y O T H I

Salutations to

Lord Shiva, He

who holds the

bow called Pina-

ka

happens is that when we have something which gives us everything, human mind is greedy, it seeks and seeks

so it is told in this sloka to use the Veda mantra properly, because Veda is a Apara Vidya, because it gives some‐

thing for your this life and afterlife but even then it is lower level Knowledge. As whatever you get in life will

not be satisfying, seeking will never end, the thirst is never quenched, and whatever you get is not permanent

and the desire for getting more will never end! So Apara Vidya is not Fulfilling!

Story of King and Minster

There is a never ending desire, thirst in us! There is a king who was tensed always, because he had to run a big

kingdom which involved a lot of money, lot of power, but his gardener was very happy all the time. He calls his

Minister and says, ‘I wish I was like the gardener’ so the minister says wait for some days. After three days the

gardener is completely depressed and never comes out of the depression. He was singing, laughing; now the

condition is worse than the King. The King knows the minister has done something to him and asks about it.

The minister says “Nothing, my lord I kept a bag of 99 gold coins in front of his house. One coin is missing. He

and his wife have been searching for it since many days and they are depressed because they couldn’t find that

one coin!

What is the Nature of Man (Mind)?

The nature of man is, ‘I want this I want that’, so Veda says this is also Apara Vidya, I will give whatever you

seek. In fact Vedas contain Science, technology, astronomy, astrology and many of the advanced topics. But for

Vedic system there would have been no Science today. It is giving all that because something is required for

your survival, but once you get what you need for survival, hopefully you grow. You come out of your involve‐

ment with survival and you grow and realize yourself and attain the fulfillment of life.

If a child cries, the mother gives a chocolate. The chocolate is not good for health, but the mother gives one.

The child still cries, the mother gives one more chocolate. It continues to cry. After sometime the child wants a

car. The intention of the mother is to let the child grow and let him learn something. This is the way of Vedas,

let the child grow and attain Atma Jnana and help the world. That is the desire of the Vedamata but many chil‐

dren never grow up. All our puja for God are for seeking objects, the desire ‘I want God’ will never come and

the growth stops. This mantra is about that. There are many types of Mantras in Vedas for your upliftment and

benefit, but they are all Apara Vidya or lower knowledge. There is knowledge higher than this i.e., Para Vidya.

1. Sapthangaha ‐ Seven organs

2. Taijasa ‐ Dreaming state

3. Sahasraksha ‐ Thousand eyes

4. Sahaja Sthiti ‐ Natural state

5. Jiva ‐ Individual soul

Answers to Upanishad Quotient 6. Sukshma ‐ Subtle

7. Advaita ‐ Non‐dual

8. Lakshana ‐ Qualities

9. Ghanam ‐ Frozen

10. Agraahyam ‐ Ungraspable

P A G E 3 8

D I V Y A J Y O T H I

Salutations to

Lord Shiva, He

who holds the

skull

Atma in Reality is Paramatma In Meher Baba ‘s terminology Atma is the Soul and Paramatma is the Oversoul. The eternal reality is Para‐

matma or the Oversoul. It is only the Atma or the soul; and this realty is realized only when the impressioned

consciousness as Jivatma becomes the impression‐less or un‐impressioned consciousness as Shiv‐atma , merg‐

ing in the Paramatma to assert and realize the identity of Paramatma. In order to clarify the relationship of

Atma Paramatma, Meher Baba compares Paramatma with an infinite ocean, a limitless ocean and Atma as a

drop in the ocean. The Atma is never out of the limitless ocean, that is Paramatma. The Atma can never be out

of the Paramatma because Paramatma is infinite and unlimited. How can the Atma come out of, or have a place

beyond the limitlessness of the limitless? Therefore the Atma is always and ever in the Paramatma. After estab‐

lishing the primary fact that the Atma is IN Paramatma, Meher Baba goes a step further to say that ATMA IS

PARAMATMA. How?

For example, let us imagine an unlimited ocean. Let us also imagine that we separate or take out one iota of the

ocean from the limitless expanse of this unlimited ocean. It follows then this iota of ocean, while in the limit‐

less ocean, before separation is ocean itself, and is not therein the shore less ocean as an iota of the ocean,

because every iota of ocean, when not limited by its limitations of a drop, is unlimited ocean. It is only when an

iota of ocean is separated from the unlimited ocean or is taken out of the unlimited ocean as a drop, that this

iota of ocean obtains its separated existence as a drop of the shore less ocean, and that this iota of ocean be‐

gins to be looked upon as a drop of the unlimited ocean. In other words the infinite unlimited and limitless

ocean itself is now looked upon as merely drop of that infinite, unlimited and limitless ocean. And in compari‐

son to that infinite, unlimited and limitless ocean, this iota of ocean is most finite and most limited with infinite

limitations. That is, the infinitely free iota finds itself infinitely bound.

Similarly, the ATMA, which we have compared with a drop of the infinite ocean, obtains a seeming separate

existence, though in reality it can never be out of the limitlessness of the limitless, infinite Paramatma, which

we have compared with the infinite, unlimited and limitless ocean. But just as the iota of ocean acquires its

limitation as a drop through being in the form of a bubble on the surface of the ocean, and the bubble bestows

up on the iota of ocean an apparently separated existence from the infinite ocean. Likewise the Atma, which is

in the Paramatma and is Paramatma apparently experiences separated existence from the infinite Paramatma

through the limitation of a bubble (of ignorance) with which the Atma shrouds itself. No sooner does the bub‐

ble of ignorance burst than the Atma not only finds itself IN Paramatma but experiences itself as Paramatma.

As soon as the bubble of impressions burst on completion of total involution of consciousness, and the con‐

scious ignorance , which was earlier as impressioned consciousness ,is now transformed into conscious

knowledge, as un‐impressioned consciousness, the limited and the most finite experiences of the Atma vanish.

Atma ,liberated from the apparent separative finite existence, automatically merges in, or finds itself as one

with and in Paramatma—eternally infinite, unlimited and unbounded in the Beyond state of God; and this is

called Atma’s union with the Paramatma.In this state of consciousness, Atma is now completely conscious of

the Beyond state of God also known as Paramatma or the Eternal Reality.

‐ Compiled by Uma Mulugu

P A G E 3 9

D I V Y A J Y O T H I

Salutations to

Lord Shiva, He

who is the Lord of

Lord Vishnu

Shiva - Devadideva Mahadeva Gurudeva Parama Sadgurugalige Namanagalu....

Salutations to Pujaneya Prabhuji...

''O Sadgurudeva ! What shall I offer You? What competence do I possess for offering anything to You? What is

the object not possessed by You which I can give You? You are Kalpaka Gurudeva, You are Kamadhenu Gurude‐

va. When the ''I'' in this body is You Gurudeva, all associations with the body, the mind, the intellect and the

body itself are the pollen dust of Your Lotus Feet. O Lord ! it is like offering water to Ganga. O Gurudeva ! O

Pujaneya ! please bless me (Your creation) to merge in Your Lotus Feet (the Source)''.

Shiva ‐ Shiva is the name of the Deity, in Sanskrit Shiva means Auspicious, holy and pure, the deep meaning

shows the idea behind the name of the deity which points towards spirituality. As Gurudeva says, The deity is

the symbol that leads us to the Reality, the deity is not just a symbol which any other symbol can be replaced.

The power behind the symbol which the deity represents lies in the Mantra of the deity which is the heart of

the deity. So it is the power that is important in the deity, the power which the deity represents and the reality

which the deity embodies is the power to protect, the power to bless and the power to raise and the power to

transform our lives. Shiva is one such deity in Sanatan Dharma. The six words which leads us to liberation is

''Chidananda Rupam Shivoham Shivoham'' Chit and Ananda are the two words merged, Shiva and Aham are

the two words merged. Rupam is the form, which we think out of ignorance as the body. When this association

with the body is eradicated with the Knowledge of Wisdom, what remains is '''I am Shiva with Chidananda''

means my nature is Pure Consciousness with Bliss. Chit means consciousness, Chidananda ‐ of the nature of

Pure Consciousness ‐ Bliss. Aham ‐ ''I am That'' nature of Pure Consciousness, the Nature of Pure Conscious‐

ness is Bliss, I am Shiva, I am Shiva.

What does this mean? I am Shiva ? When we see at the deity and look at the meaning, how can we say we are

Shiva? Identity with the deity is again the ignorance. What Shiva means is Auspicious, which means my true

nature is Pure, Auspicious, Freedom, Holiness. Gurudeva says, in reality everyone are Auspicious, Pure, Free, but

are covered with impressions or Vasanas, like the dust on the mirror. We are not able to feel '' IT '' as our Own

Self because it is obstructed or covered by something and that is ignorance. When this dust is removed, just like

the reflection in the mirror Shines out, our True Nature ''Chidananda Rupam'' Shines out and there we are

''Shivoham''.

We don't know who we are, we think we know who we are, Shiva means freedom from worry, anxiety and all

that which is associated with body, mind, and intellect. Shiva stands for that freedom. Shiva is ''Layakaraka and

Muktidayaka''. What does Shiva destroy? What does Shiva give? Layakaaraka means the one who destroys the

ignorance and the negativity in us by imparting the Knowledge of Wisdom and this Knowledge of Wisdom liber‐

ates us from bondage. ''Shiva is Mangala, Shiva is Layakaraka and Shiva is Muktidayaka. Jagatah Pitarau Vande

Parvati Parameswaram'' So, the one who is Auspicious in our life is Gurudeva ‐Mangala, the One who destroys

the ignorance and negativity in us is Gurudeva ‐ Layakaraka, the One who imparts the Knowledge of Wisdom

and liberates us is Gurudeva ‐ Muktidayaka, the One who gives us new birth is Gurudeva ‐ Jagath Pitarau Vande

Parvati Paramesvaram. By giving us new birth, by imparting the Knowledge of Wisdom, by destroying the igno‐

rance and negativity in us, Gurudeva is our Parents, Sadguru and Shiva, so, Who is Devadideva Mahadeva ? it is

Gurudeva and Gurudeva alone !!!

Shirasa Namisuva,

Gurudeva Pada sevaki.

P A G E 4 0

D I V Y A J Y O T H I

Basement Gita

P A G E 4 1

D I V Y A J Y O T H I

Salutations to

Lord Shiva, He

who has three

type of hairs

Prabhuji’s talk on Shivaratri Every month there is a Shivaratri and once in a year, there is a Maha Shivaratri. A great night. During Shivaratri

time, the moon is dormant. Moon represents Mind. Maha Shivaratri time is the time, when the moon does not

get sunlight, the darkest night in the whole year. The brightest night in the whole year is the Guru Purnima.

Ratri is the time when every living being is asleep. Night is the time for resting, but Shivaratri is the time for wak‐

ing up. All of us are in a state of waking sleep. To wake you up on the waking sleep is Maha Shivaratri. In waking

state, we are seeing the world, the living beings in the separation. When you wake up from the dream, there is

nothing else other than Shiva. Now, we are able to see many things other than Shiva. But, Shiva is the only reali‐

ty. “Shiva matra Sathya, Eka matra Sathya”, but in our waking state, we are missing that reality. There is nothing

other than Shiva and everything else is an appearance in Shiva. And all this is Shiva. And this appearance is be‐

cause of Shakti. Shakti is the energy of Shiva. Adipara Shakti, she makes the multiplicity to appear in conscious‐

ness. We see variety of things in the waking up state. This is the play of Shakti. And that play is called Maya.

To be able to see the One, behind many and to see the consciousness behind that One, so to wake up from the

dream of the waking condition is known as Shivaratri. Shivaratri because Shiva is au‐ pious. We have two Ratris

which comes: Shivaratri and Navaratri. Shivaratri is related to consciousness, while Navaratri is related to Shakti.

There are two aspects to this world; Consciousness, Chetana or Awareness and another is called Shakti or Ener‐

gy. Whatever you see, the stone, body, mind, intellect everything is Shakti / Energy. Navaratri is dedicated to

Shakti. Shivaratri is dedicated to Shaktiman. i.e. Shiva. To wake up to the consciousness is called Shivaratri.

Now there are many many stories associated with Shivaratri. One such story is ; Shiva appeared as a pillar of

Light and the place is called Tiruvanamallai. Now Brahma and Vishnu had a fight saying who is greater of the two

and asked Shiva to tell them who is greater of the two. Shiva said whoever finds the end of the pillar of light

either top or bottom is the greatest. Brahma started going upwards on his swan to find the top of the pillar.

Vishnu started going downwards to find the end of the pillar. Many many millions of years are over, but Brahma

nor Vishnu are not able to find the ends. Vishnu came back and told Shiva he has not been able to find the end.

Brahma on the other side, he is also not able to reach the end, however he finds Ketaki flower falling from the

top. Then Brahma asks where the flower is coming from. Ketaki flower tells Brahma that it is coming from the

head of Shiva. So Brahma goes and tells Shiva that he has he has found the head. Then Shiva calls Ketaki flower

and asks for evidence. The flower says it is not true. So Shiva says, Brahma has no puja since he told lies While

Vishnu will be worshipped as he told the truth. So this story says that Shiva is greater than the Brahma and Vish‐

nu. So the story is mythological, however it has a deeper inner meaning.

All mythological stories have a male and a female God. The masculine represents the consciousness the

Chetana, while the feminine represents the Shakti or energy. Like Fire is the Consciousness, the Shakthiman ,

Burning is the Shakti or energy. So Brahma’s Shakti is Jnyana or intelligence. Intellect is the nature of Brahma.

Vishnu’s Shakti is Lakshmi. She represents Dhana. Dhanalakshmi, Santana Lakshmi, Aishwarya Lakshmi, so many

types of Lakshmi. It represents the material wealth since he is running the universe. So Brahma represents the

Intellect and Vishnu represents the power of the material wealth. So Brahma represents Buddhi Shakti and Vish‐

nu the Prakartiya Shakti. Neither the Brahma’s or Vishnu’s Shakti are able to gauge the top or bottom of Shiva

because Shiva is nothing but pure awareness. Awareness is the primary source where intellect and the matter

came. We cannot UNDERSTAND Atma through Buddhi Shakti or Material Shakti, through Science, technology or

Intellect. Shiva is beyond both. Awareness is beyond the nature and the intellect. What sees through your eyes

is the awareness. You feel you are seeing. One who is seeing through is Shiva. One who is hearing through is

Shiva the awareness. He is the eye of the eyes and ear of the ears. He is beyond the sense organs. Can I reach

Shiva through Intellect? Neither Brahma, Vishnu nor your activities can make you reach Shiva. None of this can

P A G E 4 2

D I V Y A J Y O T H I

Salutations to

Lord Shiva, He

who is Shiva

who destroys

help you reach Shiva. So is there a way to reach Shiva. That is possible. There are two paths to that.

One is called Karma yoga: Path of Karma and the other is called Path of Jnyana. Jnyana is Path of Awareness.

One day Shiva and Parvati are sitting in Kailasa and Narada come there with a mango fruit‐ the fruit of Wisdom.

Narada tells Shiva and Parvati; that whoever eats this fruit will be the wisest person. But you cannot cut the

fruit. You have to eat the complete fruit. So the children Ganesha and Murugan start fighting over the fruit.

Then Parvati says whoever completes going around the earth first will get the fruit. Before Parvati finishes her

word, Murugan is off with his vehicle the Peacock, while Ganesha is thinking. His vehicle is small, the mouse.

What does he do, he goes around Shiva and Parvati three times and asks for the mango fruit. Parvati gives him

the fruit. When Murugan is back after his three rounds, he sees Ganesha sleeping. The story looks very odd.

What is this mango fruit? And Shiva and Parvati being Gods can create many more mango fruits and give the

same to Ganesha and Murugan. But there is only one mango fruit. Most of the Puranic stories look meaningless

if you do not have a closer look. There will be a deeper meaning. Shiva represents Consciousness and Parvati

represents the Shakti. Together they are the universe.

So Ganesha understands that and hence one attains the fruit of wisdom. Whereas the other path is there; the

path of Muruga, very less understanding and more of force. The vehicle is like a jet, go fast three rounds and

come back. The path of Muruga is Karma Yoga and the other one is called Jnyana Yoga. Karma Yoga includes

Bhakti Yoga or Kriya Yoga. The most direct path to self‐realization is to understand that Shiva and Shakti are

one. And Ganesha knows the direct path‐ the path of awareness. You cannot know awareness through indirect

means. Awareness has to be known directly. Why is it so? You are the nature of awareness; You have to go to

the source of the light. That is the path of Awareness. That is why Ganesha represents the path of Awareness.

Ganesha is the pratamaja‐ the first enlightened being born. Hence he is called Prathama Pujya, Prathama. He is

the first one to realize the oneness of Shiva and Shakti. He is the first Jnyani in the universe. Direct Awareness

marga‐ the Ganesha marga for realization.

The second marga is the Murugan Marga‐ Karma marga, where action is involved. So Shivaratri is about knowing

Shiva and Navaratri is about knowing Shakti. All the festivals are in between Shivaratri and Navaratri. All festivals

are carrying a message. One extreme is Awareness and the other extreme is Energy. Please understand why

you are doing spiritual practice, why you are living. All this is to realize the self. All the pujas you do is to realize

yourself the Atman. And how the realization will be: the summary of Atmajnyana is “ Nanu Nanambudu Nanalla,

Nanu Nanambudu Nanalla, E Dheha, Mana, Budhi Nanalla,Sachidanand Atma Shivananu Nane, Sachidanand

Atma Shivananu Nane, Shivoham, Shivoham, Shivoham”. – to realize I am not the body, I am not the mind and I

am not the Intellect, I am pure Awareness, is to realize that the pureness is Shiva. The awareness beyond, Body,

Mind, Intellect is real I. Right now we identify ourselves with many things like I am the mother, I am the father ,

husband, wife, Body. All those we identify is nature. What is our identity is Self the Atma. To realize this true Self

is Shivaratri. Not only that, every living being and non living being is Shiva. Other than Shiva there is nothing. To

wake up and realize that Shiva is the only reality is Shivaratri. That night when we get the understanding is Sub‐

ha Ratri. Every month we have the Shivaratri, the mind is the weakest, i.e. the hold of Maya is less on Shivaratri

night. The mind is nothing but the world. The mind has the least light of the Self. There is a possibility you open

up. The awareness behind the mind opens up called as Sakshi. To realize Shiva as Sakshi is Sakshatkara. To be‐

come aware of Sakshi‐ Shivaratri is the day for Self Realisation.

Peace and Love.

— Transcribed by Atmajyothi Vaishali

P A G E 4 3

D I V Y A J Y O T H I

Salutations to

Lord Shiva, He

who is with ray

of light

1) ौीमाता - The Auspicious Mother.

Sri means (Shuba) Auspicious, Mata means mother. Mother itself means auspicious and when Sri is added to it,

she is Auspicious of auspicious, like saying paraatpara, highest of the high. Mother is called upon when in sorrow

and in joy. But, most of the time in sorrow as it is she who can console the children whatever the situation may be.

For a mother, even if her children are grown up, whatever there age may be or how many children there are, all

are equally looked after and loved equally.

The universal mother Srimata looks after her children not in a worldly way but beyond that, she wants her children

to come back to her, it may take births after births, but finally in one birth, which is auspicious, as that birth is the

final birth and are back to the Universal mother. Srimata is the Universal Mother. She is not only the mother of the

universe, but mother of mothers. She is The Mother of Sri Lakshmi Maa, Sri Saraswathi Maa, and Sri Parvathi Maa.

Sri Lakshmi Maa ‐ As already said Sri means Shuba or auspicious, Lakshmi means wealth. Wealth is not only consid‐

ered with worldly richness, wealth which is auspicious to us, to realize our true nature and go back to the source

or Merge with Parabrahma are the six spiritual wealths which are blessed by Sri Lakshmi Maa. The six spiritual

wealths ( satah sampatti) are Shama ‐ Controlling the mind. Dhama ‐ Controlling the senses. Uparati ‐ Satiety in

enjoyment of sense‐objects. Titiksha ‐ Endurance. Shradda ‐ Faith. Samaadhaana ‐ Proper Concentration and pa‐

tience. All these leads to Mumukshatva ‐ Burning desire for Liberation or Moksha. One who bless you with all the‐

se Auspicious wealth is The Auspicious Mother Sri Maha Lakshmi.

Sri Saraswathi Maa ‐ Sri means Shuba or Auspicious and Saraswathi is Vidya or Knowledge. Getting worldly

knowledge is good and necessity for survival, but getting the Knowledge of Wisdom is the blessing from Sri Saras‐

wathi Maa, which not only liberates us from bondage but gives the ability to discriminate what is conclusively

decided to be right, rejecting that what is said to be wrong after proper analysis. Rejecting what is not permanent

in this world and moving towards the permanent One through the Knowledge of Wisdom is the Auspicious

Knowledge. One who blesses you with this Auspicious Knowledge is The Auspicious Mother Sri Saraswathi Maa.

Sri Parvathi Maa ‐ Sri means Shuba or Auspicious and Parvathi means the daughter of the mountain and the Posi‐

tive Strength which destroys the negativity (demon nature) in us. What does the daughter of the mountain

means? How can this be called as auspicious? Mountain means Achala ‐ immovable. Parvathi destroyers the nega‐

tivity in us and gives way for the knowledge of Wisdom and makes it Achala ‐ immovable or eternal (shasvata).

When the knowledge of Wisdom is Achala in us, we are not attracted to the materialistic objects which are Anitya

and move forward and reach the goal which is Nitya Sathya ‐ Moksha. One who blesses you with this Auspicious

Strength is The Auspicious Mother Sri Parvathi Maa.

When Maa Lakshmi, Maa Saraswathi and Maa Parvathi becomes one with the Universal mother, Srimata, they

become Maha Lakshmi, Maha Saraswati and Maha Kaali. Maha means not the terrific one, it means Paraatpara ‐

Highest of the High. All these mother in One Single form is Srividya ‐ The Auspicious Knowledge, Brahmavidya.

The One who blesses you with Six Spiritual Auspicious wealth is Gurudeva (Sri Lakshmi Maa), the One who blesses

you with the Auspicious Knowledge of Wisdom is Gurudeva (Sri Saraswathi Maa), and the One who destroyers the

Lalitha Sahasranama - Poorva Bhaga

P A G E 4 4

D I V Y A J Y O T H I

Salutations to

Lord Shiva, He

who has a divine

neck

negativity in you and gives the Strength to retain the Knowledge of Wisdom forever is Gurudeva (Sri Parvathi

Maa). The One and Only Avtar who bless you with New birth and imparts you all these together is Gurudeva

(Srividya). So, Who is Srimata, The Auspicious Mother? It is Gurudeva and Gurudeva alone!!!

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P A G E 4 5

D I V Y A J Y O T H I

Salutations to

Lord Shiva, He

who loves his

devotees

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P A G E 4 6

D I V Y A J Y O T H I

Yogasana STEP – 1 : Introduction of Asana

• Name: Dandasana ‐ 1

• Meaning: Stick

• Justification: In final posture body should be stiff like a stick

• Type: Sitting

• Category: Culturative

• Stithi: Dandasana

• Vishranti: Shithila dandasana

• Counts: None

• Complimentary: None

Yoga

Classes

Please ensure

the Asanas are

practiced only

under the super‐

vision of a quali‐

fied Yogacharya.

You can contact

Atmajyothi Pra‐

sad for more

details.

Atmajyothi Pra‐

sad is conduct‐

ing yoga classes

through youtube

Please visit

youtube.com/

yogajyothi

You can also

contact him at

atma‐

jyothi.prasad@g

mail.com.

STEP – 2 : Demonstration

• Silent Demonstration: Final posture as shown in figure

• Sitting dandasana‐1

STEP – 3 : Benefits and Limitations

Specific Benefits:

• Starting point for all sitting asanas

Specific Limitations:

• None

STEP – 4 : SUBTLE points

• Do not spread your feet.

• Do not put pressure on palms

• No complimentary.

• Note: There is another asana which is also named as dandasana,

which is fourth position of Suryanamaskar.

P A G E 4 7

Next month Apr 2013

we are celebrating

Ugadi. Please send

your contributions

based on the same

D I V Y A J Y O T H I

Participate

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.

There are various forums for you to participate and contribute.

Readers Reviews: If you have valuable feedback for Divya Jyothi please share

them with us. You can email them to xsubbu@gmail.com and

komalmopu@gmail.com

Spiritual Insights: You can contribute short articles on your spiritual experi‐

ence, your love for Sadguru (prose/poems), poetry, etc.

Articles: These can include articles on various spiritual topics like Upanishads,

Vedanta, Yoga, Trivia, Quiz, Puzzles, Yajna Activities, or your own original ones.

Please encourage children to contribute. For contributing in Kannada, please

visit google.co.in/transliterate to transliterate your article from English to Kan‐

nada font. Copy paste the Kannada font in the body of Gmail and mail the

same.

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

Spiritual Masters: Articles of teachings on various spiritual masters. All contri‐

butions can be mailed to xsubbu@gmail.com and komalmopu@gmail.com

Come Online:

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

• Prabhuji blogs at www.atmajyothi‐prabhu.blogspot.com and http://

www.atmajyothi‐satsang.org/wpadmin_prabhu/wordpress/

• Atmajyothi Satsang is also on Facebook and Prabhuji can be reached at

atmajyothi.satsang@gmail.com

• Listen to Prabhuji’s live and recorded talks on YouTube at

http://www.youtube.com/user/atmajyothisatsang

• Atmajyothi Vishwa Gurukulam’s classes on Gita and Upanishads for chil‐

dren are broadcast on www.ustream.tv/channel/atmajyothi‐LADS

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

yogajyothi

Page 3: Pictures and short reports of Satsang activities