Divya Jyothi - Oct 2012

From the editor’s desk

INS IDE TH IS I S SUE :

Prabhuji Speaks. 3

Ramakrishna on path of

devotion 4

Panchadasi -Tatva Viveka 5

Sri Purandaradasa 7

Sanatana Dharma - Part 8 10

Sri Madhvacharya - His

Personality and Teachings 12

Spiritual Insights 15

Sakshibhavada

Adbhutagalu 18

Dusshera 24

Srimad Bhagavad Gita -

Kannada 27

Prabhuji Speaks on

Patanjali Yoga Sutra 31

Divine Mother 35

Peace Artist 39

Yogasana 42

Page 3 43

Divya Jyothi Sharing the Enlightened Wisdom

O C T 2 0 1 2 I S S U E 1 0

If you are thinking of the divine, the divine has

already thought of you. Sadguru’s Love and

Grace is preemptive and ever present working

behind the scenes and in front of us, for our

evolution and union unto Him. In the Gita Shri

Krishna says,

“ ye yatha mam prapadyante

tams tathaiva bhajamy aham

mama vartmanuvartante

manusyah partha sarvasah”

All of them--as they surrender unto Me--I reward accordingly. Everyone follows My path in all respects,

O son of Prtha.

What we want Him to be, he becomes for us. How we love him, he loves us back. His uncaused Love

uplifts us in our moments of despair, it elevates us beyond limitations in our moments of joy. The mind

never tires of thinking of His Presence and feeling Him guiding our lives. This month we’re celebrating

Shri Madhvacharya’s teachings, Dushhera and the spirit of Bhakti. In the Spiritual Insights sections, we

have featured some soulful poems and in this month’s quotes devotion and the devotee are exalted.

There are also articles on Shri Purandaradasa and worship of the Divine Mother. In the Page 3 section,

we have posted some snaps from the recent meditation camp held at Fireflies, Bangalore.

Happy reading, feel the Love and wish you a very happy Dusshera and Vijayadashami.

- In Guruseva.

P A G E 3

D I V Y A J Y O T H I

Prabhuji Speaks

Dear Atmajyothis,

This month we are celebrating festival of Navaratri. Festival of nine

nights. We celebrated Shivaratri during the northward movement of

Sun – Uttarayana and we celebrate Navaratri during the Southward

movement of Sun – Dakshinayana. What is the spiritual significance

of this festival ? Creation is nothing but play of two forcers – Puru-

sha and Prakriti – Consciousness and Matter (Energy). While con-

sciousness and energy are different aspect of same reality, the mani-

festation of consciousness and energy appears as different entities. Energy can be in potential form (Frozen

state) to fully expanded state. Consciousness can range from no awareness to full awareness state. The follow-

ing figure shows the degrees of manifestation of consciousness – energy in stone, plants, animals , human be-

ings and enlightened beings. Enlightened being represents the peak of evolution with full awareness and full of

energy- one who has realized unity of consciousness and matter by attaining state of Sahaja Nirvikalpa Samadhi.

While the festival of Shivaratri calls for

becoming more and more aware

( movement in consciousness – Path

of wisdom – Jnana marga) and move

towards Self Realization. This festival

falls in Uttarayana appropriately called

path of light represented by path of

wisdom. While Dakshinayana ( path of

darkness) calls for action to come out

of ignorance and move towards en-

lightenment. This is karma marga.

Nine days represent nine months sym-

bolic of new birth in spirituality. Very

appropriately the festival is celebra-

tion of the Universal Mother giving birth

to spiritually evolved child. Manifesta-

tion is of three modes – Satva, rajo and

tamo gunas. The festival is invocation of the Divine energy to over come these three modes of nature and realize

the Self which is beyond three mods. Firs is invocation of the power of Durgadevi to destroy the tamo guna –

negative tendencies in us. Second is the invocation of Shri Mahalaxmi to bestow positive qualities ( shama, dama,

titiksha, uparati, shraddha, samadhana, mumukshatva) required for Enlightenment. Finally invocation of Shri

Saraswati to bestow wisdom in the form of the teaching of the enlightened Masters (Rishis) – Upanishads. Each

of the power of divine is worshipped Durga-Lakshmi-Saraswati three days. Finally on the tenth day there is cele-

bration of Enlightenment – birth of a new being. This is called Vijaya Dashami – victory over ten ( five organs of

action, five organs of speech) leading to enlightenment. This is symbolically celebrated by burning ten headed

monster Ravana’s effigy. Ravana represents the ego controlling sense organs. Thus Navaratri is a festival for cele-

bration of enlightenment by taking the path of action Karma marga involving devotion (bhakti), seva ( service),

kriya ( meditation/energy practices).

Navaratri – Celebration of Enlightenment

Spiritual Journey - From unconscious to consciousness –

From darkness to light

P A G E 4

Pundit : "Sir, I try to explain the teachings of the Hindu scriptures."

Sri Ramakrishna : "For the Kaliyuga the path of devotion described

by Narada is best. Where can people find time now to perform their

duties according to the scriptural injunctions? Nowadays the decoc-

tions of roots and herbs of the orthodox Hindu physicians cannot be

given to a fever patient. By the time that kind of medicine begins its

slow process of curing, the patient is done for. Therefore only a dras-

tic medicine like the allopathic 'fever mixture' is effective now.

You may ask people to practise scriptural rites and rituals; but, when

prescribing the rituals, remove the 'head and tail'.* I tell people not

to bother about the elaborate rituals of the sandhya as enjoined in

the scriptures. I say that it will be enough for them to repeat the

Gayatri alone. If you must give instruction about scriptural ceremo-

nies, do so only to a very few, like Ishan.

"You may deliver thousands of lectures, but they won't make the slightest impression on worldly people. Can

one drive a nail into a stone wall? The point of the nail will sooner break than make a dent in the stone. What

will you gain by striking the tough skin of the crocodile with a sword? The sadhu's water-bowl, made from the

shell of a bitter gourd, may visit the four principal holy places of India with its owner, but it will still remain as

bitter as ever. Your lectures are not helping worldly people very much; and you will realize this by and by. The

calf cannot stand on its legs all at once. Now it drops to the ground and now it stands up. So it learns to stand

firmly on its legs and walk.

"You cannot distinguish a lover of God from a worldly person. It isn't your fault, of course. When the first on-

rush of the gale shakes the trees, it is impossible to distinguish one tree from another — the mango from the

tamarind, for instance.

"Without having realized God one cannot give up rituals altogether. How long should one practise the sandhya

and other forms of ritualistic worship? As long as one does not shed tears of joy at the name of God and feel a

thrill in one's body. You will know that your ritualistic worship has come to an end when your eyes become

filled with tears as you repeat 'Om Rama'. Then you do not have to continue your sandhya or other rituals.

"When the fruit appears the blossom drops off. Love of God is the fruit, and rituals are the blossom. When the

daughter-in-law of the house becomes pregnant, she cannot do much work. Her mother-in-law gradually less-

ens her duties in the house. When her time arrives she does practically nothing. And after the child is born her

only work is to play with it.

She doesn't do any household duties at all. The sandhya merges in the Gayatri, the Gayatri in Om, and Om in

samadhi. It is like the sound of a bell: t — a — m. The yogi, by following in the trail of the sound Om, gradually

merges himself in the Supreme Brahman. His sandhya and other ritualistic duties disappear in samadhi. Thus the

duties of the jnani come to an end."


Ramakrishna on path of Devotion

There is always

the danger that

we may just do

the work for the

sake of the

work. This is

where the re-

spect and the

love and the

devotion come

in - that we do

it to God, to

Christ, and

that's why we

try to do it as

beautifully as

possible. -

Mother Teresa

P A G E 5


Love is visceral

and real. Love is

physical. It em-

braces all things.

Love doesn't

space you out or

take you out of

this world.

Parama Sadgurugalige Namanagalu...

Salutations to Pujaneya Prabhuji...

'' O Sadgurudeva ! Thou is the objectless object of final success in highest wisdom . Thou is the supreme Bliss and

True Teacher . O Gurudeva ! O Pujaneya ! please bless me to merge in Thy lotus feet . ''

This discrimination of the Reality is designed for the effortless comprehension of the Truth, for those, who have

cleaned their mind of all impurities by serving the lotus feet of the Guru.

Commentary :

To study any spiritual text there are 4 factors to be considered. They are : Adhikari - Who is the person fit to study

this text . Vishaya - What is the Subject of the text we study. Sambandha - The relationship between the student

and the Text or the subject matter . Prayojana - What is the purpose of studying this Text. So we must be clear

with , why we are studying this text ? The answer to all these will not vary from one Vedanta to another.

Adikari - Adikari here means , whether a person who is willing to read or understand the text is really a seeker , if

he/she is a real seeker , they are sure of having the Darshana of the Guru who can show them the way ; who can

make them fit not only to read and understand the text but to experience the Truth or Reality of the subject.

Vishaya - The student must first understand the subject of the text ; What the text deals about, is the text just an

informer of the subject or can a student attain the Reality of the Subject.

Sambandha - Sambandha means the relationship between the student and the Truth. If he/she is a real seeker , he/

she will be having only one relationship, and that is , he/she and the Truth - he/she and The Master.

Prayojana - What does the student or the seeker get from this text or how is he/she benefited from reading, under-

standing, or studying this text ! Why are we to study this text ? Every human being, whatever he does is for the his

own happiness. Some may go in Positive way and some in Negative. Whichever way it is , it is for their joy, they

want to be happy, they want to find happiness . They go in search of joy from place to place, from material to ma-

terial but in vain ! The desire of human being cannot be satiated to be happy for ever. If one desire is fulfilled we

move to another thinking we may get more joy out of it ! this is never ending, and we keep on digging for joy on

and on.

This text is the end of our search for joy or happiness. This text shows us the way to the Eternal happiness. The

Bliss. So the purpose of studying this text is to attain that state on mind, where the nature of mind itself is happi-

ness. The Reality is , Happiness is our Nature but out of ignorance we are not able to realize it.

To realize the Truth Purity is the primary requirement. To understand this text the mind must be pure and peace .

This doesn't mean that if anyone reads this text he/she doesn't understand anything at all . The understanding

differs from one person to other. What is it that makes one person different from other ? from spiritual point of

view it depends on , to which extent the purity has been attained to understand this text.

Purity and freedom go together. Anything that impinges upon our consciousness and restricts our freedom is the

principle cause of our impurity. and the reason for this impurity , which restrict that persons freedom shows to

which extent that person has become pure.

What restrict our freedom is , the limitation of the body, the limitation of the mind, the limitation of the intellect.

Panchadasi - Tatva Viveka.

P A G E 6


Love is the char-iot of emotion which takes us to our beloved. - Rama Krishna Paramahamsa

These limitations impinges on our consciousness and does not allow us to express our freedom totally . The six

obstacles i.e. the negativity we carry in our mind are - anger, hatred, jealousy, desire, attachment and ego. All

these things restrict the free expression of MY SOUL , and they restrict the freedom , and , we have not attained

purity. The more these knots are loosen, the purer we are. The purer we are , the better our understanding will

be, depending on how much fit we have become to study a particular text, up to that depth we will be able to

understand what this text is saying. so ,everyone will understand, everyone will get something from it, but all

may not get the same thing from it , and that's true not only in spiritual text, but in any text.

For example , when we go to school, there are several students studying in the same class, and they study the

same text, and the same teacher, but they all don't get the same grades, all are not able to understand or ex-

press in the same way, so, what makes that difference ? That difference is determined in spiritual text by purity,

and that purity is the result of serving the lotus feet of Guru. service of the Guru is very much stressed in the

Vedantic tradition . The best service to the Guru is , to do the spiritual practices sincerely. Whatever the Sadguru

says itself is the Vedantic message. Just follow the footsteps of Sadguru , serving him with utmost devotion and

humility , you don't have to do anything, Everything happens ! there is no service higher than that.

Shirasa Namisuva,

Tamma Pada sevaki.

Match the Sanskrit words with their English meaning. The words are from Kena Upanishad

English Sanskrit

upanishadam Austerity

tapaha Divine knowledge

damaha Flash of Lightning

kena Ear

shrotram By whom

Vidhyutaha Control of senses

chakshu Speech

vaacha Worships

upaasathe Eyes

amrutatvam Strange Being

prathibodha Immortality

yakhsa Higher knowledge

thrunam Happiness

nirdhishta A blade of grass

vanam Nearest

Answers on page 30

Upanishad Quotient

P A G E 7


Hearing stories

about the glories

of the Lord, sing-

ing His praises,

remembering His

captivating

form and His ex-

ploits, serving

His lotus-feet,

worshipping Him

by flowers and

fruits, obeisance

or prostration

before

Him , humble

service to

Him, friendship

with Him and

complete surren-

der to Him –

these are the

nine types

of bhakti.

Lord Vishnu called Sage Naradha and asked him to go the

world and preach about bhakthi marga as the people were

suffering in the Kaliyug without knowing the right path.

Sage Naradha then asked Vishnu what if he goes there and

he too becomes like others due to the effect of Kali and

does not do the preaching. Vishnu then told him that he

would not get affected by Kali and if he does get affected he

would come to his rescue. Hearing this Naradha agreed to

Vishnu's request and came to this world as Purandharadasa.

Purandharadasa was born in a Brahmin family in Purandhara

ghat which near Pandharpur. He was named as Seenapa

Nayakar. His parents did not have a kid for long time and

they prayed to Lord Srinivasan of Tirumala and got this child,

hence they named him as Seenapan. He was born in a very

rich family and excelled in his studies. His parents then got

him married to a girl called Lakshmi. After some time his

parents passed away. Seenapan was blessed with one

daughter and one son. Even though he was very rich, he was

a miser and would never give anything to any one. He was

running a pawnbroker shop and would trade on precious

stones for his living. He would never give anything to any

one and would not even invite his relatives for lunch or din-

ner. His wife Lakshmi was very pious and god fearing. She

would always pray to Tulasi Devi asking her to show the right path to her husband.

One day Seenapan was sitting in his shop and an old Brahmin who was poor came to his shop. The old man told

him that he was getting his daughter married and also performing upanayanam for his son. He then said that eve-

ryone in the village had told him that, Seenapan does a lot of charity and had come to ask him for some donation.

Seenapan sent him off saying that he would not give him anything even though the old man was repeatedly trying

to get something from him. After trying for almost 2 hours the old man gave up and went to the next street look-

ing for someone else. On seeing a very big bungalow, he sat outside the house thinking that he would get some

food as he was hungry by then. This happened to Seenapan's house. Lakshmi was then performing Tulasi pooja

and on seeing the old Brahman went and prostrated him. The old man then told her that he was very hungry and

asked if she would give him some food. He also told her that he has arranged for his daughters marriage and

asked her to give him something for the same. She then took a costly nose stud and gave it to him. She then told

him that her husband would be coming any time and if he happens to see her serving food to him he would get

angry; so asked him to leave immediately. The old man then blessed her and left. He again came back to Seena-

pan's shop to mortgage the nose stud. Seenapan on seeing this immediately found out that it belonged to his

wife. He then asked the old man how he got this and the Brahman said that a lady from the next street gave it to

him for his daughter's marriage. Seenapan then told the old man that it belonged to his wife and said that he

would check with her if she gave it to him and come back. He asked the old man to be seated and went to his

house. Seenapan came home and screamed at Lakshmi with anger asking where the nose stud was. Looking at

him Lakshmi was frightened and lied to him that it was inside. Not believing her Seenapan asked her to show it to

him. Lakshmi then went inside and cried to Tulasi Devi. As she was crying she felt something falling in her hand

Sri Purandaradasa

P A G E 8


Pareekshit ex-

celled in hear-

ing, shuka in

singing, Prahla-

da in remember-

ing, Goddess Lak-

shmi in serving

His lotus-feet,

Prithu in wor-

shipping, Akru-

ra in obeisance,

Hanuman in

humble service,

Arjuna in

friendship and

Bali in total

surrender.

and it was the nose stud. She immediately took it and showed it to Seenapan. He then came back to his shop but

the Brahman was missing. He then opened his locker and checked for the nose stud and that was missing too but

the locker was intact. Seeing this he was confused and came back home and asked his wife what happened and

who the old man was. She then confessed to him that the old man had come and asked from some donation for

his daughter's marriage and that she had given it to him. He then asked her how she got it again when he had

locked it in the shop. Lakshmi said that she had pleaded Tulasi Devi to rescue her and that she had given it to her

again. Seenapan then went out in search of the Brahman but could not find him anywhere. He then came back

home and was looking at the nose stud. He then realized who he was and also understood that it was Lord Vishnu

who had come as the old Brahman to rescue him and show him the right path. He then felt that he had wasted 30

years of his life and decided go in service of god by singing his praise. He then took a Tambura and left his house

leaving all his wealth. Lakshmi too followed him with their children leaving everything behind. His relatives and

neighbours came running behind him and asked him what happened and why he was leaving his house and going

on the streets singing the praise of god. He said that he had wasted his life all along and was now going to Pan-

dharpur to see lord Vitthal. His relatives then asked him how he would take care of his wife and how will he get his

daughter married if he leaves all his assets and goes to Pandhari. Seenapan then told them that Vitthal will take

care of his family as he is the one who has said "Yogakshemam Vahamyaham" (Which means "I will take care of my

devotees") Lakshmi then asked Seenapan if they could donate all their wealth to the poor and needy. Seenapan

replied that nothing belonged to them and everything belonged to Vitthal and that how can they donate some-

thing that belonged to Vitthal and said that Vitthal would give it to whomever he wanted to.

Seenapan was now in search of a Guru. He had earlier been to Emperor Krishnadevaraya's palace on the capacity

of a precious stone merchant and Vyasarayar was the Raja Guru in the palace. Earlier during his visits he had never

bothered to pay his respects to Vyasarayar but now wanted to make him as his guru. Seenapan went to

Vyasarayar's ashram and prostrated to him, Vyasarayar immediately got up and hugged him and told him that he

knew that he would come to him one day and was waiting for the same and blessed him. He then named him as

Purandaradasar. The Emperor Krishnadevarayar heard that Seenapan had deserted his 9 Crores of wealth and is

now serving the Raja Guru Vyasarayar as his sishya. As he knew him well he came down to the ashram to meet him.

He asked him what happened and why he had left worldly pleasures and come here. He then told him that he has

been blessed by his guru and has now got the company of Haridassas and is happy singing the praise of Vitthal and

that he was now happier than earlier. The king then prostrated to him and told him that he was a Gyani and has

had the darshan of Vitthal and said that he would be happy even if he gets a small percentage of his bhakthi. After

a few days Purandaradasar requested his guru's permission to go on a Pandhari yatra as he wanted to badly see

Vitthal who had shown him the path of namasankirthan. Vyasarayar then blessed him and asked him to go to Pan-

dharpur.

Purandharadasar set out on a yatra to Pandhari and many bhakthas joined him on the way to Pandharpur. Dasar

would perform Unjaverthi (Go on the streets singing the praise of god and collecting rice and dhal from the neigh-

bourhood) and collect food for all of them and feed them every day. This way reached Pandharpur after a few

days. On reaching Pandhari, Dasar had a dip in the holy river of Chandrabhaga and came running towards the Ma-

hadhwar. He then prostrated at the Garuda Sthambam and came running towards the yogapeedam to have a dar-

shan of Vitthal. Dasar then hugged Vitthal and was full of tears in his eyes. He then came to Rangashila (the man-

dap where people sing the praise of Vitthal) and prostrated to every person sitting there. Everyone there hugged

him and gave him the thambura and asked him to sing. All of them too sang bhajans and namavallis along with

Dasar. He then decided to stay in Pandhari and made a small hut for himself. He would perform Unjaverthi every

day and feed his family. He would forever be in the temple singing bhajans and kirthans. Vitthal performed the

marriage for his daughter and also the upanayanam for his son. Dasar then wanted to go on a yatra and asked

Vitthal's permission for the same. Vitthal then blessed him and he started on a yatra.

P A G E 9


Hearing stories

about the deeds of

the Lord, his un-

matched quali-

ties and His val-

orous deeds dur-

ing incarnations

when he takes a

body in a play-

ful manner, the

devotee’s hairs

stand on end in

ecstasy, his eyes

fill with tears of

bliss, his throat is

choked because of

the intense emo-

tion and he sings

and cries and

dances in joy.

Dasar then toured the entire India and blessed everyone by his presence and his kirthans. He sang 5 lakhs kirthans

and also preached about the importance of Namasankirthan. Dasar had a sishya, like Ekalavya for Dronocharya

whom Dasar had never met. This sishya had written down all the kirthans of Purandaradasar and would recite the

same everyday happily. He was not knowledgeable on carnatic music and others would tease him for singing bad-

ly. One day Dasar happened to pass by his house and he was reciting Dasar's kirtans. Dasar then realized that

someone was singing his kirthans inside the house and felt bad with the way he was singing. Dasar then thought to

himself that he would not have sung these songs had he known someone would spoil the raga and thalas and sing

his songs so badly. He then moved from there and to his dismay he found that he could not sing or speak any

more. He then understood the reason behind it and went back to that house. He knocked the door and the man

who was singing came and opened the door. On seeing Dasar he was surprised and asked him if he was Purandara-

dasar and once he knew who he was he prostrated to him and started singing and dancing and became delighted.

Dasar then hugged him and thought he was his best sishya and immediately he got back his voice. He then came

back to Pandharpur after visiting all holy places.

Purandaradasar wanted to teach his musical skills to someone before he leaves this world so that it could be

passed on through generations. There was a dassi in Pandharpur who wanted to learn music and so he started

teaching her music. He would go to her house and teach music to her. Seeing Dasar go to the dassi's house every-

day, a rumour spread about him in the village. Vitthal then decided to show the world about the real qualities of

Dasar and performed a leela. One day a very costly jewellery of Vitthal was missing and as the priest could not find

it they informed the police. The police started harassing and beating every one working in the temple to check

who took it. One of the sweepers in the temple also happened to be the sweeper of that dassi. She then told the

police that she had seen the jewel in the dassi's house. The police then sent for her and questioned her. The dassi

then told the police that it was Dasar who had given it to her. The police then arrested Purandaradasar and tied

him to one of the pillars in Rangashila. Everyone was now waiting for the king to come and whip him. Dasar was

quiet and thought that whatever was Vitthal's wish will happen and there is no point trying to justify anything. The

king then arrived and one of the police handed over the whip to the king. The king then asked Dasar to say in front

of Vitthal if he had stolen the jewellery from the temple. Dasar was quiet and did not reply. The king got angry and

took the whip and started whipping him, asking why he was not even answering his question. However someone

had pulled the whip from the king's hand before it hit Dasar. The king turned back to see who had pulled the whip

from him, but none of the soldiers behind him had the whip. They then found that the whip was inside the shrine

with Vitthal. On seeing this, the king ordered the police to untie Dasar and prostrated to him and asked him to

forgive him. The people who were speaking ill of him now understood about him and stopped speaking rumours

about him.

Source: http://indiansaints.wordpress.com/2009/11/17/sri-purandaradasar/

— Contributed by Atmajyothi Prema

P A G E 1 0


Are not the trees

living? Are not

the bellows used

in the smithy

breathing? Are

not the cattle in

the village eat-

ing and excret-

ing? [All these

activities are

common to man

and animals].

Parama Sadgurugalige Namanagalu...

Salutations to Pujaneya Prabhuji...

'' O Sadgurudeva ! Thou is the Speech in utterance , Thou is the breath in respiration , Thou is the sight in the

vision , Thou is the ears of hearing , Thou is the skin of touch , Thou is the mind of thoughts , and Thou is the di-

gestion of metabolism , Thou is the Organ of Organs... O Gurudeva ! O Pujaneya ! Please Bless me to Merge in

Thy Lotus feet .''

Aham Dhyanam Asmi - I am the Meditation .

Those who worship Me , surrendering all actions to me , regarding Me as the supreme goal, meditating

on Me with single-pointed yoga, Those whose minds are set on Me , O Partha , I rescue before long from ocean

of death - bound existence. Fix your mind on Me alone, place your intellect in Me, than you shall, no doubt , live

in Me alone. - Bhagavad Gita . 12 . 6-8 .

Commentary:

Me here means the Pure Consciousness - the eternal Me . God is in everyone in Atma Swaroopa . Krishna tells

Arjuna to meditate on the eternal 'Me' . God is in all . We are all, each one of us , God plus desire. It is the desire

which separates us from God . So, we just have to drop the desires , it is simple , Subtraction of the desire we

come to God. This must be our supreme goal . How can we Subtract our desires ? saying in words are simple but

when thinking of it Practically , we find it very difficult in solving this equation ! We are Confused. Desire arises

out of body , mind and intellect . These three are like the fort avoiding us to move towards True Self - The At-

man which is beyond body , mind and intellect . We identify our self with the sensation of the Body, feelings and

desires of the Mind or thoughts of the Intellect . What we think , so we become . When we turn to the body and

the body is affected with cold , we say ' I am cold '. Same way when we turn to mind and is affected with sad

situation , we say ' I am sad ' . With intellect , when ready to understand something, we say ' I understood' . This

is how we identify our self with body, mind and intellect . This is the main cause for Desire and root cause for

Pain .

If we turn to our true Self, The Atman , we are not dragged again and again towards the materialistic Desire , but

we move towards God . This Liberates us from Re-birth or the cycle of birth and death . We must meditate on

that eternal Self - Me . When we turn to our true Self , the intellect helps us to get detached from the material

world and fixing mind on a single point of thought - The Supreme Self. This helps us to stretch the thoughts and

desires which bind us to our material world thinner and thinner until the last thought snaps itself and we become

the Supreme Self .

* With the mind resting on Me , with senses absorbed in Me , constantly discussing this Truth, constantly speak-

ing of Me - Bhagavad Gita 10 .9

Commentary:

If we perform all our Yogas with meditation - Karma (action), Bhakti (devotion) , Jnana (knowledge) , we will

build a state of desirelessness out of which meditation arises of its own accord . Performing our duties with

concentration is meditation of karma yoga , whatever it may be, either in kitchen or office or cleaning... when the

work is perfect we see God there, we see God in the Taste of food , we see God in the result of office work, we

see God in the reflection of cleanliness .

When the mind is fixed on single point while performing the duties, it is work with meditation . Every moment of

life becomes with meditation. This turns to Bhakti yoga , where we see God everywhere , every moment with

Sanatana Dharma - Part 8

P A G E 1 1


Man is considered

better than the

dog, the cat, the

pig, the camel

and the don-

key. But one

into whose ears

the name of Lord

Vishnu has not

entered is no bet-

ter than an ani-

mal.

the knowledge of Awareness that there is God and nothing else. God is the Only Reality . When one is fit with

regular spiritual practise , Meditation Happens - We cannot do meditation, just sitting and chanting Aum is not

meditation, it is the Happening !

* .... By sound alone is the non-sound revealed . Now here the sound is 'Aum' . Moving upward along it one rises

to the non-sound . So, this is the way, this is immortality , this is total union and peace . Just as the spider moving

upward by the thread reaches unbound space , certainly the meditator moving upwards by the syllable

'Aum' reaches self-sufficiency... Therefore it has been said there are two Brahman to be Known, the Sound Brah-

man and what is higher . Those who know the Sound Brahman get the higher Brahman . - Maitryopanishad -

vi.22

Commentary :

Just by chanting Aum Aum Aum sitting in a dark room is as good as just reading the scriptures regarding medita-

tion. Meditation without reducing the desires is not possible . We can't chant with thousands of things in mind .

just saying Aum .. Aum..Aum... ''He said he will pay me today '' the mind will slip and the meditation is gone .

People try to meditate years after years but, in vain.. Birth after birth , but in vain ... the reason is the desire...

Desire is the spider thread or net. Reducing desires makes one to move upwards to Savikalpa, from savikalpa to

Nirvikalpa , and from Nirvikalpa to Para Brahman. Just as the spider moves upwards by the thread and reaches

the unbound space, one can reach with sound - Aum chanting and reach the Silence - The supreme Reality .

Shirasa Namisuva,

Gurudeva Pada sevaki

Quiz - 9 All questions are form Kenopanishad

1. Austerity, control of senses and good actions are the ------------ of the Upanishad. ----------- is the main body of the

Upanishad. ------------ is the abode of the Upanishad.

2. Bhagavad Gita describes three kinds of Austerity;

2.1 Austerity of --------------

2.2 Austerity of ---------------

2.3 Austerity of ---------------

3. In Kenopanishad, the word 'Kena' means -----------------

4. Kenopanishad belongs to ----------- veda.

5. That which cannot be apprehended by the mind, but by which, they say, the mind is apprehended - That alone is

known as ----------------------

6. Jataveda is another name for ------------------

7. The Yaksha who came in front of the Devas and made them realize that they are completely powerless was

none other than --------------

8. ------------ appeared as Wisdom personified who dispels the ignorance of Indra.

9. Agni (fire) corresponds to the -----------; ----------- corresponds to the ear and Indra corresponds to the ------------.

- Answers on page 17

P A G E 1 2


What one

achieves

in Krita Yu-

ga by medita-

tion, in Treta

Yuga by sacrifi-

cial rites,

in Dwapara Yu-

ga by serving the

Lord, the same

goal is achieved

in Kali Yuga by

chanting and

singing

(keertanaat)

the names of

Hari.

Sri Madhvacharya – His Personality and Teachings

- By Pt. Raghavendrachar Rachuri , Jayateertha Vidyapeetha

Nahi jnanena sadrisam pavitramiha vidyate. Knowledge is incomparably pure.

Thus says the holy Bhagavad Gita. Our life is a gradual march towards purity –

the purity which is the souls own nature. This purity can be achieved only by

pure knowledge. Therefore, knowledge is the greatest treasure of the mankind.

It is the panacea of all our evils. It is the knowledge which makes man superior

to other God's creations. Human being minus knowledge is just an animal with

two legs. The world has seen many seers, who came down to earth, to propa-

gate the divine knowledge among the needy. But for them, the world would have drowned in the vast oceans

of ignorance.

After the advent of Kali Yuga, the noble souls lost their way in the dense forests of samsara. They sank to great

depths of ignorance, doubt and bewilderment. The graceful Vishnu was moved by their plight. He wished to

uplift his devotees and bring them back to the right path. As He has no avatar in Kali Yuga, He Himself did not

wish to incarnate. Only an all-knowing person could have accomplished such a responsible task. Therefore, he

ordered his chief aide Vayu to carry out his wish. A true servant of God he is, Vayu devoutly carried out his mas-

ter’s order. He incarnated as Madhvacharya uplift the noble from the depths of ignorance and illuminate their

minds with the bright light of knowledge.

Sri Madhvacharya is extolled in the Vedas to be the third incarnation of Vayu, the most powerful, knowledgea-

ble and supreme among all souls. He served Bhagavan Vishnu in His three incarnations. He became Hanuman

when the Lord incarnated as Rama. He was Bhima when the Lord appeared as Krishna and he came to the

earth as Madhvacharya to serve Bhagavan Vedavyasa.

In Madhvacharya we find a true saint, an ardent devotee, a great reformer, an extraordinary thinker, a prolific

commentator, a compassionate teacher and a spiritual genius of commanding intellect and power. He contin-

ues to be the great source of inspiration to his followers and his very remembrance galvanizes their slumber-

ing minds. Let us in this short write up try to know about this great personality and his golden teachings. Any-

thing we say about him falls short in presenting a true picture of his majestic personality. But as Sri Narayana

Panditacharya, his biographer, notes - mano vishuddhyai caritanuvadaha – we make a humble attempt for the

sake of purification of our mind.

A true saint

Sri Madhvacharya, right from his childhood, showed signs of divinity. He was completely detached towards

mundane worldly pleasures. This was natural to him as he was always immersed in meditation of the Almighty.

At a very young age he made his mind to renounce this world and accept sainthood. This, he thought, is the

best way to fulfill his life's objective of uplifting the noble souls by imparting divine knowledge. Though deci-

mating evil forces is the prime objective in all his incarnations he knew that by the will of God, Goddess Durga

will incarnate in the near future for that purpose. Thus, unlike his previous two incarnations where he single

handedly destroyed most of the evil forces he chose to launch a peaceful attack through his works and dis-

courses.

An ardent devotee

Madhvacharya's devotion towards Vishnu is unflinching and insurmountable. He is the best example of a true

P A G E 1 3


Singing the

praise of Lord

Krishna’s deeds

and his glory is

the only thing

dearest to the

heart of the dev-

otee. For him it

is the sweetest

thing, it is ever

new and he nev-

er tires of it, it is

the greatest cele-

bration for his

heart and it dries

up the ocean of

his sorrows.

devotee of the Almighty. He doesn't even spend a moment without remembering the Almighty. He asks for

nothing except service of the God. He is the perfect follower of Bhagavata Dharma. In his eyes, Vishnu is the

supreme master. All others are His servants. He composed and devotionally sang several songs and stotras

praising Vishnu’s supremacy. When he was touring from place to place his entourage would dance and pro-

ceed in front of him singing his melodious compositions in praise of Vishnu.

A great reformer

Madhvacharya was a great reformer of his times. He was not subdued by the onslaught of Advaitic thought so

predominant during his times. He took a fresh look at the Vedas and its ancillary literature. He revived the age

old Bhagavata dharma based on Vedic teachings in the light of the Brahma Sutras. Once he went against the

practice of killing animals during Vedic sacrifices. He recommended that offering Pishta pashu or a figure made

out of flour should be practiced instead in this kaliyuga. He claimed that this is truly Vedic. He prevailed over

the scholars and made his brother successfully perform a sacrifice using the pishta pashu.

An extraordinary thinker

He was an extraordinary thinker who revolutionized the Vedic thinking by his fresh and sound ideas supported

by stern logic which cut across all kinds of dogmatism. He was firmly set against the notion of accepting doc-

trines just because of their wide public acceptance. He refused to accept that it is possible to derive a meaning-

ful spiritual system based on any but the apaurusheya texts and their adjuncts. At the same time he gave due

importance to perception as a valid means of knowledge. He also dismissed claims that only part of the Vedas

are useful, and showed that even the so-called karma-kanda portions of them are only meant to worship Hari.

We find in some of his thoughts answers to even the most demanding problems of the Modern Science. His

definition of an atom as an indivisible particle which has at least 10 parts greatly appeals to the modern logical

mind. The concept of sakshin and vishesas are some of his significant, unique and original contributions to the

Indian philosophical thought.

A prolific commentator

Madhvacharya was an exemplary commentator and critic who reviewed all the 21 commentaries on the Brah-

ma Sutras and brought their shortcomings into light. He presented his own version of the Brahma Sutras gain-

ing support from innumerable puranas and ancillary texts. He composed more than 37 works of highest spiritu-

al standard. His style is simple yet profound – readily understandable by the beginners yet difficult to digest

even by the men of strongest intellect. He is said to have composed his magnum opus Anuvyakhyana by dictat-

ing each of the four chapters simultaneously to four of his disciples. Sri Jayatirtha, the celebrated commenta-

tor of Madhvacharya, records in appreciation of Anuvyakhyana - my mind acts as a bee towards the lotus

called Anuvyakhyana. In each word of this great work Sri Jayatirtha could see multitudes of meanings. Though

he is tempted to move forward to comment on the next word his mind doesn’t allow him to do so just as a bee

wouldn’t want to leave the lotus. Attracted by the beauty and depth, it still revolves around the same previous

word, bringing forth yet another shade of hidden meaning. Such is the depth of thought carefully packed by

Madhva in each of his words.

A spiritual genius of commanding intellect and power

Madhva was a spiritual genius of commanding intellect and power. At a very young age, when his father was

teaching him how to write alphabets he questioned his father as to why he is repeating what was already

taught the previous day. Much to the incredulity of his teacher, he once recited the remaining portions of a

Vedic mantra which was not yet taught by the teacher to his class. He boldly accepted a challenge thrown up

by a group of highly learned scholars and began to discourse 100 meanings of the single name Vishwa, the first

among the 1000 names of Vishnu. But he laid a condition that the assembly would reproduce what was told.

The assembly of scholars was dumbfounded by the grammatical, etymological prowess of Madhva which is

P A G E 1 4


Words or speech,

containing pic-

turesque expres-

sions, but which

do not eulogize

the Lord’s deeds

and glory which

purify the whole

world, are consid-

ered only

as kakatirtha i

nfested by crows

and not as ma-

nasarovar which

is populated by

swans. Those of

pure mind are

present only

where Achyuta

is praised.

impossible for even the devatas. Just as a group of wells would fail to hold the vast waters of annihilation, the

assembled scholars could not hold in their heads even a portion of the vast range of meanings explained by

Madhva. They prostrated at his feet and asked for forgiveness. The hailed him as Sarvajna - an all knowing

saint. Madhvacharya was also known to be very strongly built and blessed with supernatural powers. He is said

to have once lifted a big boulder weighing tons with a single hand and placed it on the banks of the river

Tungabhadra for protecting the people from the gushing waters. There are many more episodes accounted in

his biography where he performed lot of miracles and showed his supernatural powers. We are not presenting

them here for the sake of brevity. Interested readers may kindly refer to his biography Sumadhva Vijaya for a

detailed account of his great powers and miracles.

A compassionate teacher

Madhvacharya was a very compassionate teacher. He wished from the depths of his heart that all eligible souls

should get the divine knowledge and attain liberation. He personally taught those who very fortunate to be his

direct disciples. He composed several works for the benefit of all such eligible souls who are to take birth in

future. Through his works and discourses he taught them the reasons for their sorrows and the ways to get rid

of them. He sometimes used kind words and some times warned them of the consequences like a kind doctor

imparting the medicine to his patients. He granted liberation to a noble man who donated a cow when Madh-

va was a child. The old man was born again as his own grandson and learnt secret knowledge of liberation

from Madhva. He toured through out the length and breadth of the country to spread his divine messages to

every individual soul. He composed many a valuable text at the behest of his disciples.

Teachings of Madhvacharya

We present here a gist of the divine teachings of Sri Madhvacharya.

1. The soul is bound in this samsara and experiences sorrow because of its ignorance

2. Escape from all sorrows is achievable only by the grace of Vishnu. Therefore one should strive to earn the

grace of Vishnu.

3. The benevolence of Bhagavan Vishnu which is the primary cause for liberation can only be achieved by Bhak-

ti. Vishnu will be pleased only by Bhakti and not by any other means.

4. Bhakti is that incessant flow of love, which greatly supersedes all other objects such as oneself, ones rela-

tives etc. and which does not recede in spite of thousands of obstacles and which is coupled with the

knowledge that Bhagavan Vishnu possesses unrestrained, infinite, blemish-less, auspicious attributes.

5. Bhakti will not develop until Bhagavan Vishnu is seen

6. Bhagavan Vishnu, who is obscure by nature, cannot be seen by any means except through his blessings.

7. The blessing of Bhagavan Vishnu which is the only means to His vision is not possible without meditating

upon His blemish-less, suitable form [according to one’s eligibility] for a long duration, with utmost respect

and continuity.

8. Meditation is not possible until one undertakes a self-study of the textual instructions received [from a quali-

fied guru]; otherwise one would not be free from doubt and wrong knowledge.

9. Therefore self-study after receiving spiritual instructions from a qualified guru is to be taken up as it is the

means to liberation through meditation and god’s grace.

Today, a large part of the world remains oblivious of this divine personality and the knowledge imparted by

him. As a result, mankind has found itself in a severe crisis. This is inspire of all the

technical advancements. Therefore, even today there is a great need to propagate the ancient, divine and im-

peccable knowledge preached by Madhvacharya to every living soul.

Source: http://uttaradimath.org/vedanta_home/articles/Sri_Madhvacharya.pdf

- Contributed by Atmajyothi Prema

P A G E 1 5

Spiritual Insights


kicks in life

pushed me towards you

once I know the trick

they lost the punch and that is true

in pain and pleasure

in light and darkness

in sound and silence

Guru stood by me

in travel and transit

in crowd and solitude

at work and leisure

Guru stayed with me

what can one say of a guru

who taught dualities are nothing but concepts

the only truth is the grace

of guru from within and without.

what is distance and what is proximity

mere perceptions to be shredded

the only truth is the grace

of guru from within and without

craving the company of guru

cramming the mind of his teachings

talking the talks and walking the walk are

nothing but a farce and illusion

The only truth is the grace of guru

from within and without

The only reality is realizing

that guru is not separate from you

say what you want to

read what you like to

laugh at the absurdities

still find guru within you

do what you have to

live where you have to

enjoy the liberties

still find guru within you

what one say and do

cannot be different to

what Guru say and do

because guru is within and one with you

nature and nurture

shape the personality

mere glance of guru

shape one's destiny

Born with a reason

Live life full season

Blessed with master’s ample concern

Oh Mind

Unlearn to mourn

Understand you are freeborn

Merging with infinite is the only yearn

picture pure

door opened to

sequenced mountains white hooded

chiming bells around cows’ necks

fresh morning dew

gentle monsoon sun

god’s love

briefly merged, became one

door closed

He

pure serene blissful

calm inspiration

green blue white

cycle untouched, waters divine

sweet melody in temple bells

love compassion

HIS world

perfect symphony

P A G E 1 6


Worthy Within?

years ago it all began

who what when where was ‘I’

Adi Guru brought the glow

Jyothirmath blazed

in the cave HE revived sanatana dharma

felt not cold hot fear greed jealousy sorrow anger hunger NOTHING

was ‘I’ worthy to get this far? how did this happen? why?

who was ‘I’ then and now? where was ‘I’?

only purity reveal

divinity within

fatal error

foolish ‘I’ walks in ignorance

each day each moment

revels in transitory creations

gives it a name!

foolish ‘I’ blessed by HIM, witnesses HIM

awakens momentarily

sees HIS hand in everything

stay awake oh ignorant ‘I’

lest worldly sleep submerges this discovery within

take it ahead into the world

om

silence alone

by itself

nothing stopped

world outside

yet

silence

loomed large within

why here, why now? i asked

question not it replied

feel it within

hold it close

meditate upon the moment

respect it

preserve the moment

become it

Words or

speech, though

not properly

crafted or not

in accordance

with the rules

of poetry, are

nevertheless

heard, sung

and chanted by

the saints and

absolve men of

all their sins if

such words con-

tain the names

of the Lord

bearing the

stamp of His

glory.

P A G E 1 7


O King! Though

the age of Kali is

full of evils there

is also a great

good quality in

this age. In the

age of Kali by

the mere chant-

ing and singing

(keertana) of

the names

of Krishna one is

released from his

attachments

and attains to

the highest

Truth.

Zen Koans YAO-SHAN ASCENDED HIS SEAT

One day Yao-shan Wei-yen (750-834), one of the well-known Chinese Ch'an master, was asked by the host of the

monastery to give his sermon to the assembly who for a long while was expecting his teaching. Yao-shan said:

"Strike the bell."

When everyone was together in the hall and ready to listen to him, he immediately descended the seat and went

back to his quarter. The host of the monastery followed him and asked: -Sir, you promised to give the community a

sermon, why you did not speak any words like this?

Yao-shan replied:

-If the community want to hear about the sutras, they have sutra-teachers; if they want to hear about the sastras,

they have sastra-teachers, there is no reason to blame this old monk.

That which is now

Sakuladayi the Wanderer asked the Buddha:

-What is the past and what is the future?

The Buddha answered:

-Let the past be and forget the future. I will teach you that which is now:

When this condition is, that condition comes to be,

With the arising of this, that arises,

When this is not here, that does not come to existence,

With the ceasing of this, that too ceases.

Answers to Quiz 1. Feet or Foundation, Vedas, Truth

2. Body, speech, mind

3. By whom

4. Sama

5. Brahman

6. Agni

7. Brahman

8. Uma

9. Eye, Vayu, Mind

P A G E 1 8


The toe-nails of

Lord Krishna

shine like the

moon and the

moonlight ema-

nating from

them dispel the

sorrow or grief in

the hearts of dev-

otees. How can

then grief arise

in the devotee’s

heart just as

there cannot be

the heat of the

sun when the

moon has risen?.

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ఒందు �గ , అ=(తiద ఒందు �గ . �హ8P �ూగIంద అథవ $యIంద ఉంlగువ %ూవ� �+క �� . w*-=దవ,ంద దూ�గువ�దు

#గు rR rళ@వ వసు(గళను! కxదు8ూళ@Lవ�ద,ంద ఉంlగువ %ూవ� �న=క �� . %ూవ� 77P0క4ద� 4ద%

Tఘ�8లదవ�గూ ఇరలు �ధ� . Vవనద01 4ద%$ 8రణ , �న=క4� Iఘ�8ళదవ�గూ %ూవను! మ�య�Sరువ�ద,ంద .

4ద%యు మన=Jన01 ఆ�రువ $య , అదు �గలు Tఘ�8ల 7గదు8ూళ@Lత(� . ఉ�హరm$ , హణ కళ@4�రువ�దు మన=Jన 77P0క

%ూవ� , ఆద� $డ4� అదర బ$ n Q0ంద QR Vవన పయ�ంత Bం-సువ�ద,ంద అప,zత4ద 4ద% .

%ూవ� వసు(=^- #గు అ�4య� , 4ద% ఐB|క . 4ద% ప*7�క వ�Z(Sంద �}8ూండ ఆ~P . 4ద%యను! క}Q �}8ూళLబహుదు

అథ4 అదర మూల సi�వవను! అ,తు ప�ణ�4� �4రm �డబహుదు . .*పంBక వ+4��ంద మన=Jన01 సంగ*హ4�రువ

సం�Pరగx 4ద% . ఇద%! కమ� అథ4 కమ�ద బంధన ఎందు #ళ@వ�దు . Vవనద బ$ n స,�ద మ%ూవృ-(Sంద 4ద%యను!

P A G E 1 9


Once the devo-

tees’ minds, cap-

tivated by the

good qualities of

the Lord, dwell

on His lotus-feet,

all their sins are

absolved and

they will not see,

even in a dream,

Yama and his

lieutenants

armed with ropes

in their hands.

క}Q �డబహుదు అథవ ప�ణ�4� �4రm �డబహుదు . ఇద8P� %వ� Vవనద సi�వవను! -Eదు8ూళLrకు .

Vవన M�Vవన M�Vవన M�Vవన M�

�iత=- Vవనద సi�వ . ప*కృ-యు అసంగత7 #గు ��ూMూZ( బలIంద తుంN� . rళకు #గు కత(R , పవ�త #గు క�4 . eత

#గు ఉషf , శబ" #గు �శ�బ" , ఇ4ల1వ� ప*కృ-య ఒందు �గ . ప*కృ-య01 ఆగువ ఘట%యల1వ� నశiర . ఎల1వ� 8ల z- ఇల1�

గ-సువ�దు . �వ�దు �శiతవల1 . �-*య కత(R rళ�న సూయ�న 8ం-యను! +ంr0సుత(� . Vవనవ� నIయం7 సతత4�

హ,యుత(� . Vవనద ద*వతiIంద (అ=ర7 ) Vవనద01 ఆసZ( #గు Vవనవను! ఎదు,సువం7 �డుత(� . Vవనద ప*- �ణ న�న .

Vవనవను! అథ� ప�ణ�4� ప*- స�ంIసలు, ప*- �ణ #ూస ప*-Z*~ అథ4 దృO� అగత�� .

Vవనద సi�వ (అ=^ర ) ద*వతi4ద� , �నవన మనసుJ 4స(�క4ద #గు =^ర7యను! బయసుత(� . మనసుJ బదRగద అవ�యను!

హుడుకుత(� . అ=^ర4 Vవనద01 �శiత4�రు4గ , మనసుJ =^ర7$� హంబ0సుత(� . Vవనద01 =^ర7 అథవ �శiతగుణ ఇరలు

అ�ద� . Vవనద మూల సi�వ4 అ=(ర7 #గు అ�శiత (నశiర ) . �నవన మన=J�ంద ఈ తరహ r*ం-య �,�m~ 4ద%$

8రణ .

4ద%య మూల 8రణ4ద%య మూల 8రణ4ద%య మూల 8రణ4ద%య మూల 8రణ

నమH అంతరంగIంద %వ� =^ర7యను! హుడుకు7 (4 . నమ01 ఇరువ�దను! సంర�m �డలు %ూడు7 (4 - బదRగద అవ� . వృ� "ప�

�హద సi�వ4దరూ , 7రుణ�వను! హంబ0సు7 (4 . హు��దవ,$ మరణ #గు అ%�ూగ�అ�4య�4దరూ , %వ� అ�రడ,ంద

తw�=8ూళLలు ఇష�పడు7 (4 . ఇదు �i��క �బంధ% �రుద" #ూ�ట . �[న #గు తంత*[న నమH ఈ #ూ�టద01 స#య

�డబహుదు . 8లవ� �ూగగE$ BZ7J ప_య బహుదు అథ4 8లవను! �మూ�ల �డబహుదు . నమH హవ �యంత*ణ 8ూఠ}య01 , N=0న

7పవను! అథవ eతల $ESంద తw�=8ూండు సుఖ4� ఇరబహుదు . ఆద� అ- అల� ప*�ణద01 Vవనద అగత� �i��క గుణవను!

బదRSసలు నzHంద �ద� . �i��క గుణద �ర #$ ఉEIరుత(� - సతత4� బదRగు7 (Sరువ�దు #గు నశiర .

rహ� ప*పంచద బదRవmగళ@ - eత అథవ ఉషf , సూయ�ప*8శ అథ4 కత(R నమH �న=క ప*పంచద QR ప*�వ Nళ@త(� . rహ�

ప*పంచIంద గ*+=దంత వసు(గళను! అవలంN= , మన=Jన ప*పంచవ� బదRవm$ ఒళ$గుత(� - ఆకష�m , �కష�m , భయ , �ూష #గు

w*- . అనుకూల4గువంత =- సం7ూషవను! ఉంటు�డుత(� #గు అw*య4ద ప,=- %ూవను! ఉంటు�డుత(� . మనసుJ స�

సుఖద అనుభవ8P� #7ూరయుత(� #గు %ూవను! త_గట�లు ప*య-!సుత(� . Vవనద01 అథ4 ప*కృ-య01 �వ�దు

�శiతవల14దరూ , నమ$ ఎల1 సుఖద అనుభవగళ@ �శiత4�ర0 ఎందు బయసు7 (4 . ఇ� నమH 4ద%$ మూల 8రణ . %వ� ఇ}

�జ�8P రత! కంబE #Zసrకు అ%ూ! మూడ �జన #$ !

మూఢమూఢమూఢమూఢ �జన �జన �జన �జన క�క�క�క�

7ూటద01 ఓ_డు4గ ఒందు ముEL�ంద $య$ూండ ఒబ� మ#�జ�ద" . అవను బహళ 8ూప$ూండు , అంI�ంద అవన �జ� ప�ణ�

రత!కంబESంద సజు�$ూEస r8ందు అప�m �}ద . బహళ దుr, Xజ% �జ ! అప�mయను! 8య�గత$ూE=దరు #గు �జ�ద బహళ

ప*�శగళ@ పO��Iంద ఆమదు �}ద ఉత(మ4ద రత! కంబ0Sంద సb �Sతు . బహళ rగ , �జ� ప�ణ� రత!కంబESంద

సb �గr8ంIరువ �ూడ� Xజ%$ అవశ�4ద హణవ� �జ�ద01 అ�వ4Sతు . �జను Bం-త%దను . అవను తన! మం-*గళను!

స�Rూచ%$ స�$ క�దను . ఒబ� మం-*యు ప*-�వంత సల# �}దను . �జ� ప�ణ� రత!కంబ0Sంద సజు�$ూEసువ బదR�

�జను ఒందు bూ7 చమ�Iంద �}ద .ద రKయను! ఉపX�సr8ందు !

Vవన ప�-� తుంNరువ ముELన #Iయ01 న_యు4గ , �� వవ� Xగ�4ద సమ�వ .దరKయను! నమ$ ఒద�సుత(� !

సమ�వIంద Vవనద01 ఇరువ �మథ�� ఒందు అదు�త4 స, .

P A G E 2 0


Even Lakshmi

from whom the

other celestials

endeavor to get a

glance and

who has been

given a place on

your chest wants

to share with

Tulsi and other

devotees of yours

the dust of your

feet. In the same

way we also

want to take

refuge in the

dust of your

feet.

అ- మహతi4ద అదు�తఅ- మహతi4ద అదు�తఅ- మహతi4ద అదు�తఅ- మహతi4ద అదు�త

�,న QR న_యువ X�గళ అదు�తప4డద క�గళ@ ఇ� . ఈ క�గళను! 8E %వ� ఆశ|య�చZత�� "4 . అంతహ ఒందు క� 8ళ$

8ూడR�� .

�,న QR�,న QR�,న QR�,న QR న_యువ�దున_యువ�దున_యువ�దున_యువ�దు

ఒబ� b� �స�� ( జ.�న గురు ) #గు ఒబ� X�యు నIయను! �టలు ఒందు �ూ�$� 8యుత( ఇద"రు . జ.�న గురు�న QR

ప*�వ Nరలు X�యు తన! ఆM�-Hక �ధ%గళను! #ళలు శురు�}ద . �వ తరహ అవను ౩౦ వష�గళ@ సతత4� �ధ%

�}ద , అవను క01న QR #$ మల�ద , ఎRగళను! -ందు #గు 8ండద QR #$ న_యు7 ( ఇద"%ందు . #$ �,న QR

న_యువ ఆM�-Hక =I"గళను! ప_ద ఎందు .

b� �స�� వ ప*�వకూP ఒళ$గ0ల1 . అవను ఒందు రూ.S %ణ�వను! తన! Z�Sంద 7$దు8ూండు X�$ #Eద . '' ఈ

ఒందు రూ.S �కు నIయను! �టలు . ఒందు రూ.Sంద సులభ4� ఆగువ 8య�వను! ౩౦ వష� ఆM�-Hక �ధ% వ�థ� �}

ఏను ప*Xజన ?''

ప*కృ-య సi�వ8P �రుద"4ద అదు�త4ద 8య� %ర4,ద� అదను! అదు�తప4ద ఎందు #ళ@7 (4 . ఆద� �,న QR న_యువ�దు

అథ4 చంద* Rూక8P �నవనను! క0సువ�దZPంత #B|న అదు�త�� . అదు �� వIంద Vవన న_సువ�దు . �,న QR

న_యు4గ �వ తరహ #b �య గురుతు ఉEయువ�Iల1� అ� తరహ �� వIంద Vవన న_=ద� కమ�ద ప*-ప,mమద

సం�Pరగళ@ మన=Jన01 ఉEయువ�Iల1 . కమ�ద సం�Pరగళ@ ఇల1� , Vవనద01 4ద% ఈగ #గు ఇను! ముం� ఇరువ�Iల1 . ఇంతహ

మ%ూవృ-( ఇల1� న_=ద Vవన మ�fన QR అథ4 భూzయ QR న_దం7 . మ�fన QR న_ద ప*- #b �యూ గురుతు ఉEయువం7 ,

Vవనద ప*- వ+4టు , ప*- అనుభవగళ@ ఆళ4ద సం�Pర4� మన=Jన01 ఉEయుత(� . 4ద%$ ఇ� 8రణ . �� వవను!

#ూందువ�దు �నవన ఉన!త �ధ% #గు అదను! �నవ,$ అం-మ గ} ఎన! బహుదు .

అం-మ గ}అం-మ గ}అం-మ గ}అం-మ గ}

'' �� .... I �న� �*ం7� . '' ( అంత,� ..... అం-మ గ} )

- ఫ*ం I l0�ష� =,య� �� l*� (- దూరదశ�నద

అనుక*మIంద )

హలవ� r, �నవన కుల8P అం-మ గ} �వ�దు -Eయువ 8తుక నన$ . అదు r#�8శద న�త* సమూహ , #గు న�త* అథ4

అంత�ళ #గు ప*[ ? ప��తన [నద ప*8ర అంత�ళద ప*[ బహళ ముఖ� . అంత�ళవను! జSసువ�ద,ంద అథ4 హస(గత

�}8ూళ@Lవ�ద,ంద ఆళ4ద �ం- #గు మన=Jన �శ�బ"8P �,�గుత(� . �రతద01 అంత�ళవను! హస(గత �}8ూండవ�$

మ#ప�రు� ఎందు క�యు7 (� (మ#�ర ) .

ఇరువ�దు మతు( ఆగువ�దు

శుద" అ,వ� అంత� సత� #గు �షయ వసు(గళ@ rహ� సత� . శుద" అ,వ� ��8ర4ద� �షయ వసు(గళ@ ఆ8ర #ూంI� . ��8ర

అ,�న సమ�ద01 �షయ వసు(గళ@ ఆ8రవను! బదRSసుత( ఇరుత(� . సముద*ద01 అRగళం7 , ఆ8రవ� ��8రIంద #ూర#ూzH ,

rళదు ప�నః ��8రద �రద01 ఐక�4గుత(� .

అంతప*�[య - శుద" అ,వ� #గు పర�నంద అ,�ల1� బహళమ��$ Vవ�eగళ@ ఆ8రద బRయ01 =లుZ� "� . ఆ8రద బRయ01

=లుకువ�దు సం�ర #గు అంతప*�[య01 %0సువ�దు �� అథ4 ముZ( . ఆ8ర ఎంబ ��*జ�ద01 ఉEయలు #గు rxయలు

ఒబ�రు సతత4� ఒళ$గువ ఘష�m~ �8స #ూందువ క*మ . Vవనవ� ఎల1 Vవ జంతుగళ QR అxయ� ఉEయువ�ద8P�

-వ*4� ప*య-!సుత(� . ఎల1 క_యూ Vవ%ూ.య8P� r8ద ఆ#ర వసు( , �రు ఇ4ల1దకూP .��గళ@ ఇదు" బదుకువ�� ఒందు

P A G E 2 1


Afflicted by the

three types of

sorrows and sub-

jected to great

suffering in the

path of this ter-

rible samsaara, I

find no other ref-

uge except the

umbrella of your

lotus-feet rain-

ing nectar.

ఆM�-Hక �కసన

#ూ�ట4�� . Vవనద ఈ ఇ0య ఓటద01 , ఎల1 V�గళ@ ఉEయువ�ద8P� ఇను! ఉత(మ�గr8ను!7 (� . Vవనద ప*- �ణ ఇను!

ఏ%ూ ఉత(మ�గr8ను!7 (� . నమ$ హ-(ర4ద ప*- స�I��ంత ఇను! ఉత(మ�� బదుక r8ందు . ఇదు �+క మట�ద01 �8స

#ూందువ�దు .

క7య01 �వ తరహ b, ఎంబ ఇEయు r8P� బదRగr8ందు , rZPంద %S , %SSంద మనుష� , ఇను! ఏ%%ూ ఆ� ప�నః

ఇ0�గుత(� . �రు ఉEయలు ఇ0య ఓటద01 =లుZ� "�ూ , అవరు సతత4� బదRగువ�ద,ంద �ూతు సు� (� , అవర మూల

సi�వదం7 ఇరలు �,యను! హుడుకలు శురు �డు7 (� .

ఇ0 b,య క�ఇ0 b,య క�ఇ0 b,య క�ఇ0 b,య క�

b, ఎందు ఒందు ఇ0 ఇతు( . అద8P l అ%ూ! rకPను! కండ� బహళ భయ , #$� �వర01 స#య8P� .*¡�సు-(తు( . అదర

అళ@వను! 8E ఒందు య�� అదర ముం� ప*త��4� ఏను rకు ఎందు 8ళ@7 (� ? య��యను! కండ సం7ూషద01 , b, తన!ను! r8P�

బదRSసలు 8ళ@త(� . అ$ూ ! య��య మంత* దండIంద , b, r8PSతు .

అR 1 హ-(రద01 ఇద" బు01 అ%ూ! %Sయు rకుP b,యను! %ూ} rన!��=8ూండు #ూSతు . తన! .*ణవను! ఉE=8ూళLలు rకుP

య��యను! త�ణ తనను! rZPన బదలు %Sయ%!� �డలు rడుత(� , rకుP %S�� ప,వత�% ఆగుత(� .

ఒబ� వ�Z(యు %S b,యను! +}దు అద8P సరప� #కు7 (% . b, బహళ దు:ఖIంద తన!ను! మనుష�న%!� �డలు rడుత(� . అదర

r}8 త�ణ ప�ణ�4గుత(� .

ఒందు Iన , b, మxయ01 %%దు , మనుష��ంత �డ4గళ@ బయసు7 (% . అ$ూ ! అవను �డ4గు7 (% .

మx �డ పవ�తIంద త_యల�డుత(� . ఈగ , b, పవ�త4గrకు ఎను!త(� . ఈ సం7ూష4�� "% ఎందు 8ూం}రుత(� . త�ణ

��ూ పవ�తవను! 8ూ�యు7 ( ఇరువ�దు అ,�$ బరుత(� . ఒందు ఇ0 పవ�తద01 Nల 8ూ�యు7 (Sరుత(� . ఈగ , b, ప�నః ఇ0 ఆగ

బయసుత(� . +$ క� �గు7 ( ఇరుత(� .

�నవరు b, ఇ0య తరహ . Vవనద01 ఏను =ZPదరు తృw( ఇరువ�Iల1 . సతత4� r� r� వసు(గళ +ం� ఓడు7 ( ఇరు7 (� . Vవనవ�

4స(వ4� ఒందు ఇ0య ఓటదం7 ఆగుత(� ! ఆ సమయద01 8లవరు ఎ¢|తు( ఆ ఒత(డద అవ�Sంద #ూర బరలు �, హుడుకలు

ప*య-!సు7 (� . అవరు M�నద మూలక అంతము�ఖ�గళ@ �ధ�4ద� , #ూస ప*[యు �� (ర4� #గు అంతగ�త4ద అ,వ�

7�దు8ూళ@Lత(� .

బదుకువ�ద8P� న_యువ 4[�క �కసన �¢రm సర�య �రుద"4� , సiయం ప*[యను! అంతగ�త అ,వ� , పర�నందద01

8ంI*కృత$ూ0సువ� క*మవ� , ప*[య �కసన క*మ�ూంI$ వ�వహ,సుత(� . �కసన �¢రm సర�యు �+క �8స�ూంI$

వ�వహ,=ద� , ఆM�-Hకవ� ప*[య �8స�ూంI$ వ�వహ,సుత(� .

ప*[య �కసనప*[య �కసనప*[య �కసనప*[య �కసన

�వ �నవ

.�Bక వ�Z(తi

�+క �కసన > V�

P A G E 2 2


Sky, air, fire,

water, earth,

stars, all living

beings, all quar-

ters, trees, rivers,

oceans and

whatever else

made of the five

elements are the

body of

Hari. Therefore

the devotee

should pay obei-

sance to all the-

se.

4[�క �కసన �¢రm సర�యు , బదుకలు #గు అEయ� ఉEయలు #ూ�డువ Rూక �8సద ఆ�రద QR �వరm �డుత(� .

ఈ #ూ�టIంద ఇను! బల4ద wE$ ఉత�-(�గుత(� . ఇ� తరహ మనుష�ను తన! ప��క�ద మంగ�ంద �8స

#ూంIరువ�దు . �¢ర సర�యు �+క ఆ8రద జనHద �కసనద బ$ n �వరm �డుత(ద~ �నః అదు ప*[య బ$ n ఎల1,గు -Eసలు

�ఫల4గుత(� . wE$యు �క=త ఆగు4గ , ప*[యు #గు తన! వ�Zతiద అ,వ� Q0ంద QR rxయు7 (

ప*కట4గువ�దను!8ణబహుదు . ఇదు ఆM�-Hక అTపథ� - శుద" అ,�న ఎ_$ �న=క ప,పకi7 - �K7Pర .

[� గురు eవ �నవన ప*[యు �క=త4గలు ఒందు �గ� నKయను! ఒద�సు7 (% . �నవరు అవరవర క��ను�ర ఆM�-Hక4�

�కసన #ూంI �వ �నవ�గళ@ అథ4 .�Bక వ�Z(తi #ూందలు అవ8శ�� .

�నవన ప*[యు �క=త4గలు eవ సూత*ద01 #Eరువ ముఖ� అంశగళను! ఒందు 4క�ద01 సం�ప(4� #ళబహుదు - '' �వ%ూ

ఒబ��ంద �వనూ అల1 #గు �వనూ అల1 ఇంద ప*-Xబ�నూ ''. ఈ క*మద01 ఒళ$ూం}రువ హంతగళను! ఈ 8ళ$ 8ూడR�� .

�వ%ూ ఒబ��ంద �వనూ అల1�వ%ూ ఒబ��ంద �వనూ అల1�వ%ూ ఒబ��ంద �వనూ అల1�వ%ూ ఒబ��ంద �వనూ అల1

శుద" అ,వ�

(eవ ) ( అహం )

0 Vవ ( Zరు ప*[ )

¢తన

(శZ( )

Q0న Bత*వ� మూరు అ=(తiగళను! 7ూ,సుత(� . అ,వ� - eవ , వ�Z( - Vవ #గు ¢తన (శZ( ). �శi �� అథవ �శi ప*[యను! eవ ఎందు

#ళ@7 (� . �శi ��య ¢తన4ద శZ(యు అ=(తi4� ప*కట4గుత(� - సృO� . eవను మన=Jన రూపద01 �శiద �¥ధ%$ �హద bూ7

సంXగ #ూందు7 (% , ఇంతహ అ=(తiవను! Vవ ఎందు #ళ@7 (� - V4తH . ఆతHవను! �హ #గు మన=J%ూంI� గురు-= వ�Z(యు

(V� ) భయంకర4ద బదుZన #ూ�టవను! అనుభ�= �క=త4గు7 (% . ఇదు �కసనద క*మ - �వ%ూ ఒబ� ఆగువ�దు .

ఇదు �+క మట�ద �కసన . �+క మట�ZPంత z�Rద ఆM�-Hక �కసనవ� V�యను! ఉన!త4ద ఆతH[నద క_$ దూడుత(� . ఈ

బదRవmయు $డ �ం- #గు M�నIంద 8య� �వ�+సబహుదు . క*Qణ4� ఇంI*యగEంద

ఒళబరువ ఉ7 (Vసువ rహ�ఆకష�mగEంద కళB8ూండు సiయం ప*[య 8ంద*ద క_$ చ0సువ�ద,ంద వ�Z�య01 అ��న�4ద

బదRవm తరుత(�. సiయం ప*[య మూల�నవను! వ�Z(యు స�e�=�గ - శుద" అ,వ� , $డ4ద %మHI #గు ప*�ంత7యను!

అనుభ�సు7 (� . ఇంతహ వ�Z(య �త� Vవనద ఎల1 �షయగళ@ ప,వత�% ఆగుత(� .

ఇదు , మనసుJ తన! మూల�న శుద" అ,�%ూంI$ గురు-=8ూం_గ , �వ%ూ ఒబ��ంద �వనూ అల1� ఇరువ =^-$ బరువ క*మ .

అహం8ర అ%ూ! అ=(తiIంద వ�Z(య ఇంI*య [న r�� అహం8ర �య4�గ ఇదు సంభ�సలు �ధ� . వ�Z(య అహం8ర [న

(Zరు ప*[ ) తన! మూల �నవను! శుద" అ,వను! (ఉన!త ప*[ ) కండు +}యువ�� ఆతH [న (ఆతHద అ,వ� ) .

�వనూ అల1ద,ంద ప*-Xబ��వనూ అల1ద,ంద ప*-Xబ��వనూ అల1ద,ంద ప*-Xబ��వనూ అల1ద,ంద ప*-Xబ�

మనసJను! శుద" అ,�న01 � (ప% �డువ�ద,ంద సు. (వ�య01 ఇరువ �కసన ¢తన శZ(యు క*Qణ4� �క=త4గుత(� (7�యుత(� ).

ఈ అవ�య01 ఎల1 జనHగళ అ,వ� #గు ప�ణ� సృO�యు ఒం� అ=(తi4ందు , �శiద ప*[ ఇంద r� అల1 ఎందు $ూచర4గుత(� . eవ

P A G E 2 3


Whatever is done

by the body, by

words, by the

mind, by the

senses, by the

intellect, by the

self or by innate

nature – every-

thing should be

surrendered to

Lord Narayana.

#గు శZ(య ఏకతiద బ$ n అ,వ� మూడుత(� , మనసుJ #గు �షయవసు(గళ ఏకతi , అ,వ� #గు ¢తనద ఏకతi . ఇదు �వనూ

అల1ద,ంద ప*-Xబ� ఆగువ క*మ . 8ళ�న Bత*వ� ఈ అ,వను! �వ,సుత(� .

Vవ

అ,వ� అ=(తi

- eవ - శZ(

ఇదు �జ4ద �శi .*మద $ూచర7 . �శiద01 ఎల1వ� V�య సiఆతHదం7 7ూరుత(� . ఈ అవ�య01 Vవనద ఏక7య బ$ n $డ4ద

-ళ@వE8 ఇరుత(� . ఒం� .*ణ ఇ} �శiద01 , చర #గు ఆచరద01 ఉ7Jహ తుంN హ�యువ అనుభవ అ��రణ4ద .*మ #గు

కరుmయను! తరుత(� . ఇదు �శiద01 ఇరువ ��క శZ(య అ,వ� . (శZ( ).

ఉన!త ప*[య �గ�ఉన!త ప*[య �గ�ఉన!త ప*[య �గ�ఉన!త ప*[య �గ�

ఈ ప�స(కద ఉEద అM�యగళ@ eవన rూధ%య ఆMరద QR eవ సూత*ద రూపద01 ఇ� . eవ సూత*వ� �శi rూధక భగవంత eవన

Iవ�4� - అవన మూల తతiద బ$ n . ��iతH భగవంత eవను ఈ rూధ%యను! 8e¦రద ఋO అUనవగుప(�$ ప*కట �}దను , ఆ

ఋOయు గురు పరంప�య మూలక �నవ జ%ంగ8P ర4S=దను .

భగవంత eవను rూధ%య రూపద01 నQHల1రలూ1 eవ [నవను! ఎచ|,సలు తన! కృ.యను! హ,సు7 (% . అవను నమH ప*[య ఆళద01

ప*సు(త�రువ పర�నందద 8రంVయను! 7ూ,= అదను! 7�యువ ఉపకరణ న01యను! 7ూ,సు7 (% . eవ సూత* ఎంబ అమృతవ� �iత

�వద అ=(తiIంద ఆగువ 4ద%Sంద ముక(��సుత(� . అదు 4స(�క 8శల�Iంద తుంN , �ధక�$ ఆM�-Hక �కసన8P� స�ష�4ద

సల#గళను! 8ూడుత(� .

eవ సుత*వ� ఎరడు ప,�}య01 ఇ� స�ంద8,క #గు �[న �రవ తంత* ఎందు . స�ంద8,కవ� ¢తనద తతiద ఒళ%ూటవను!

ఒద�సుత(� - eవన శZ( , #గు �[న �రవ తంత*వ� �K7Pర #ూందలు r8ద 8లవ� �ధ%గళను! ఒద�సుత(� .

ఈ ప�స(కద ముంIన �గగళ01 , �K7Pరద �గ� - శంబ�పయ #గు X�యు ఆM�-Hక పయణద01 #దు #ూగువ �K7Pరద

��ద అవ�గళనూ! �వ,సR�� .

eవ సూత*ద �రవను! , .,�Oక �వరmయ మూలక సం�ప(4� ప*సు(త ప}సలు ప*య-!=� . సంసృత పదగళ@ #గు తతi[నద

తక�వ� ఓదలు సులభ4$ూ దృO� ఇంద .

P A G E 2 4


O Teacher of the

World! Let us

face trials and

tribulations once

in a while so

that we can see

you in our midst

and such seeing

will surely en-

sure that we

never again

take birth to

face the suffer-

ings of

this samsaara

Dusshera

Parama Sadgurugalige Namanagalu ....

Salutations to Pujaneya Prabhuji ....

'' O Sadgurudeva ! Thou is the Brahma Granti in Mooladaara , Thou is the Vishnu Granti in Manipura , Thou is the

Rudra Granti in Ajna Chakrah , Thou is the Sudha Saraabi Varsha in Sahasraara . O Gurudeva ! O Pujaneya ! please

bless me to merge in Thy lotus feet .''

Jagath Prasuti - The Universal Mother in Confinement .

On Mahalaya Amavasya day, the day before Navarathri Starts , it is the day when the Universal Mother gives

birth to the Universal Human Beings . It is the day when all our ego, ignorance suppresses and New Birth hap-

pens . It is the day of New Night , Night means the ignorance or the absence of Jnana , and the New Night

means the Eternal Knowledge - The suppression of Ajnana . Pujaneya Sadgurudeva signifies Mahalaya Amavasya

and Dasara (Navaratri) in Spiritual terms as follows :

Mahalaya Amavasya

Mahalaya Amavasya carries the message forward. It shows the way to transcend ourselves through Yagna - es-

pecially pitr yagna (representing other four yagnas) to reduce the vasanas in the mind and transcend the mind

through meditation ( laya).

Maha - means great, laya - means sublimation, suppression. Amavasya is the time when moon does not reflect

sun light. Moon is the representation for mind. Sun represents the Self - Atman. During the state of meditation,

mind becomes thoughtless. Silent. This is called laya of the mind. All the tendencies of the mind become

dormant. We experience the bliss of the self. Navaratri begins with the worship of Maha Kali - 1st 3 days , Maha

Lakshmi - next 3 days , and Maha Saraswathi - last 3 days .

Dasara

• Do not be satisfied by laya ( suppression of the mind). Mind needs to be totally transcended. Impure sam-

skaras of the mind to be totally annihilated. Dasaras shows the way.

• 3 Days of worship of Durga - Maha Kali for overcoming 6 demonic tendencies - kama, krodha, Moha , mada ,

maatsarya , lobha. To remove all the negative tendencies of the mind.

• 3 days of worship of Laxmi - Maha Lakshmi to bestow positive tendencies - shama, dama, uparama , ti-

tiksha, shraddha , samadhana . Called sadhana sampattis.

• 3 days of worship of Saraswati - Maha Saraswathi to bestow upon the Jnana and Vairagya. The Eternal

knowledge and materialistic Detachment .

• Ayudha puja represents - respecting sharpest instrument - intellect ready to penetrate the veil of ignorance.

• Dassara - Represents defeating the ten. - Ten organs of senses and organs of action represented by 10 head-

ed monster Ravana - getting defeated. Vijaya dashami - represents the ultimate victory - enlightenment -

liberation .

Worship of Sri Chakra in human being - Pindanda and Sri Chakra for the entire Cosmos - Brahmanda in Navaratri

is the Celebration of Dasara.

Sri Chakra in human being - Pindanda :

• Muladhara - (root-support) or the foundational chakra in the form of triangular space in the midmost por-

P A G E 2 5


Let our speech be

engaged in prais-

ing your excel-

lences, ears in

hearing your

stories, hands in

your service,

mind in remem-

bering your lotus

feet, head in

paying obeisance

to all beings

wherein you re-

side as antar-

yaami

tion of the body at the base of the spinal column (meru-danda) , this is the basal chakra means 'root sup-

port' or foundation , its main character is to be the source of physical desires . It is a lotus of four petals,

signifying the earth element .

• Above it is Svadhishthana - (own ground) located in the region of the organ of generation in the form of a

lotus with six petals signifying the water element .

• Third center is called manipura - (jewel filled ) located around the navel , it is in the form of lotus with ten

petals, signifying the fire element .

• Anahatha (unstruck sound) is the fourth center ; located in the heart, it is a lotus of twelve petals, repre-

senting the air element .

• Vishuddha (especially purified) is the center located behind the throat , in the form of a lotus with sixteen

petals, representing the akasha element .

• The sixth center is ajna (all knowing or command), located between the eyebrows , in the form of a lotus

with two petals .

Beyond these six centers , which are contained within the individual constitution , is the Thousand petalled lotus

- Sahasrara , which is said to be located about four finger-breadths above the crown of the head, outside the

body . This is the 'citadel without support - niraalamba puri wherein dwells the primal power - aadya-shakti . The

six centers are said to house the six divinities Brahma, Vishnu , Rudra , Isvara , Sadashiva and Paramashiva , and

the seventh center is the residence of shiva shakti Ikya roopa - Pure Consciousness and Energy .

Sri Chakra in entire Cosmos - Brahmanda : Bhupura the outer most enclosure is the gateway for spiritual accom-

plishment , where the powers of 10 spirits are acquired for self - protection along the spiritual journey . Anima,

mahima, lagima, garima .... The surrounding square (bhupura) and the triple girdle (tri-vritta) represent

the Muladhara center (emanation , Srshti) .

• The sixteen petalled lotus - Shodasha patrika and the eight petalled lotus ashta-dala that are outside the

main pattern correspond to the Svadhisthana center (presentation, sthiti)

• The fourteen cornered figure Chaturdasara, the outer and the inner ten cornered figures bahir dasara and

antar dasara represent the manipura center (absorption, samhriti-laya) .

• The eight cornered figure ashtara and the primary triangle trikona together correspond with anahata center

at the heart .

• The central point bindu in its visible aspect represents the vishuddha center and its invisible aspect the

ajna center .

• The transcendental import of the entire Yantra is beyond the ajna center stretching till the mystical thou-

sand petalled lotus Sahasrara on the crown of the head, which is the seat of the mother goddess Sri Lali-

tambika - Shiva and Shakti Ikya Roopa .

The Kundalini :

Kundalini is the supreme spiritual power residing in the lowest of the six psychic centres in an individual

(muladhara) as a coiled serpent gone to sleep. As long as this energy is asleep, the individual is outward-

oriented ; he involves in the world and lives an ordinary life . The grace of Sadguru is the only way to wake up this

energy . When an individual is graced with Shakti-path deeksha from his Sadguru , the Kundalini gets awakened

and suddenly the individual becomes inward-oriented and intensifies his spiritual practices. When the Kundalini is

awake, the energy moves upwards , breaking through the three phenomenal knots of life named Brahma granti,

Vishnu granti and Rudra granti and burning up the six lotus chakras and reaches the thousand-petalled lotus on

top of the head Sahasrara where Siva-Pure Consciousness resides. The Kundalini shakti moves upwards and

P A G E 2 6


For those who

keep aside bhak-

ti which is the

source all auspi-

cious things and

make great ef-

fort to attain

pure knowledge,

only the effort

remains and

nothing else. It

is like pounding

the husk to get

the rice (which

is a futile at-

tempt).

unites with Shiva and this Union is the purpose of what is known as Kundalini -yoga . Kundalini shakti is ever pre-

sent in the form of '' hissing'' sound. when we close both our ears we hear this sound from inside .

The central ascending 'Channel' known as Sushumna occurs inside the most minute channel enclosed within

another channel, which runs inside and along the back-bone called Meru-danda and reaches up to the subtle

opening on top of the head (brahma-randhra). To the left of sushumna but outside the meru-danda is another

channel called ida, originating from the same source as the Sushumna, but ending in the left nostril ; and to its

right , also outside , the meru-danda , is the channel known as Pingala, originating as ida does but ending in the

right nostril . Sushumna represents the principle of Fire, ida (masculine) represents the lunar principle, and

Pingala (feminine) represents the solar principle .

The three channels are united in their origin in the basal centre (muladhara) and hence they are called Yukta-

triveni, (three streams united) . The streams are subtle and representatives of the river Ganga-ida, the riv-

er Yamuna-pingala , and the hidden river Sarasvati-Sushumana .

The central channel being blocked is responsible for the separation of Shakti and Shiva (pure consciousness) .

The awakening and arising of Kundalini uncoiling itself, along the central channel and reaching the thousand

petalled lotus is the union of Shiva and Shakti - The eternal Bliss .

Shirasa Namisuva,

Gurudeva Pada sevaki

om gurave namaha

Prostrations to Param Pujya Guruji

Namaskar Dear Prabhuji,

This month's edition of Divyajyothi was wonderful to read.

Especially enjoyed Lord Ganesha's symbolism as well as Janmashtami part 2.

Wonderful information and so much to learn through your magazine.

Many thanks for sharing with us the many ways in which the Lord wishes to enter our lives

many prostrations to all atma jyotis

om gurave namaha

Many Prostrations to Param Pujya Guruji

Namaskar Dear Prabhuji,

Have been going through earlier issues as well. there is so much to know, learn..it never

ceases. The Gurupaduka stothram is sublime. It touches a chord at the base of the spine.

Pure bliss to hear it, sing it, feel it and live it.

Reader’s reviews

P A G E 2 7


Even saints who

revel in their

own Self and

who have cut

asunder all

wordly bonds

still have un-

selfish devotion

to the Lord; such

are the noble

qualities of

Hari.

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#$ 8ణు-(, , ఎల1వ� స,Sద~ ? ''

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తరలు #ూద� , ¢తన అళలు శురు�}దళ@ .

Zశ� #Eద , '' అళrడ ¢తన , BకPప� స,#ూగు7 (� , 4ద�రు ఈ$గR అవర $యగE$ BZ7J �డు7 ( ఇ� "� , అదు rగ

�గుత(� . ''

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8రణIంద BకPప��ంద నన$ ఉడు$ూ� బరువ�Iల1 ఎందు -EI� "% . అవరు #Eద IనIంద అద8P� 8యు7 ( ఇ� " % , నన$ ఉడు$ూ�

rకు , నన! �!+త�ల1,గూ అదర బ$ n #E� "% . ఈగ అవ,$ %ను ఉడు$ూ� 7ూ,స� #ూద� , నన!ను! $0 �డు7 (� . ''

Zశ� అవళ%! సiల� #ూతు( I��= %ూ} నంతర #Eద , '' అX� �వ� ! ¢తన �దలు BకPప� గుణ4గ0 ఎందు �వర01 r}8ూ .

అవ,�ంత ఉడు$ూ� ముఖ�వల1 . ''

అవను #Eద �-�ంద ¢తన సంతుష� ఆగ0ల1 , ఈగ అవళ తం�య క_ -రు� 8Eదళ@ , '' అప� , ఆస�7*య01 BకPప�నను! rl��గ ,

%ను ఉడు$ూ� బ$ n 8ళబహు� ? ''

అవర తం� #Eదరు , '' ఇr�రు 4హనవను! హ-(, , ఆస�7*$ #ూగు7 ( �,య01 �7_ూణ , %వ� తడ �డrరదు , BకPప��$

స#యద అగత�� .''

అవ�ల1రూ 4హనద01 కుEతు మ%Sంద #ూరటరు , ¢తన ఇను! అళ@7 ( ఇద"ళ@ . అవర తం� క�fరను! ఒ�సలు 8గదద కరవస¬ (-శు�

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Srimad Bhagavad Gita - Kannada

P A G E 2 8


O Uddhava ! One

can easily at-

tain me by in-

tense loving de-

votion to me;

but not so easily

by the practice

of yoga, by fol-

lowing

the sankhya

philosophy, by

adhering

to dharma, by

the repetition of

the Vedas, by

undertak-

ing tapas (pena

nce) or by re-

nunciation.

కరుmయను! %ూ} �న! eశకరు సవ�� న!ను! గుణ$ణ �}� "� . నన$ ఆశ|య� ఆగు7 ( ఇ� , �ను అప«తద01 $య$ూం}రువ

�మH BకPప�న బదR� ఉడు$ూ�$� అళ@7 ( ఇI"య . �ను అవ,$� అళ� , అవరు 8ూ_ూ ప�త�8P� అళ@త( ఇI"య . BకPప�న

w*- , ��iస ఉడు$ూ��ంత అమూల� అల14 ? ''

¢త%0$ అథ� ఆద#$ 8ణ0ల1 , అవళ@ తన! తం�యను! ఇను! %ూడు7 ( ఇద"ళ@ , అవరు ఇను! ఏ%దరు అదర బ$ n #x

అ.KSంద .

అవళ తం� #Eదరు . '' స, , �న$ ఒందు �దశ�న�ూంI$ �వ,సు7 (% . కురుKత*ద యుద" భూzయ01 , ఎదు�Eగxద 8రవరు #గు

ఇను! బంధు rంధవరు యుద"ద01 మరణ #ూందువ�ందు అజు�నను అళ@7 ( ఇద"ను . ఆ సమయద01 , భగవంత కృషfను అజు�న�$

#Eదను , యుద" భూzయ01 మరణ #ూందువ జనరు సత� #గు %�యద �రుద"4� ఇరువ బంధుగళ , అవర బ$ n Bం-సువ�దు తప�� . సత�

#గు %�య �శiత , మహతi #గు అమూల�4దదు" . అజు�నను తన! భందుగE$ .*ముఖ�7 8ూడు7 ( ఇద" , సత� #గు %�య8P అల1 .

ఇందు , ¢తు , �ను �న! Bకప�న , అవర w*- #గు ��iసద బ$ n .*ముఖ�7 8ూడ� , �న$ ఉడు$ూ� =గIద"� , �న! �!+తరు ఏను

#ళ@వ�ూ ఎందు అదర బ$ n .*ముఖ�7 8ూటు� అ� తప�ను! �డు7 ( ఇI"య . ఉడు$ూ� , #గు �రు ఏను #ళ@వ�ూ అ%ూ!�ల1

బదRగు7 ( ఇరుత(� , బరుత(� #ూగుత(� , అ�ల1 అల� సమయదు" ఆద� , �న! QR BకPప��$ ఇరువ w*- ఆ తరహ బదR$ూల1 . ''

¢తన ZటZ ఇంద #ూర$ %ూడు7 ( అదర బ$ n సiల� ఆRూB=దళ@ . అవళ@ అళ@వ�దను! �01= నంతర #Eదళ@ , '' అప� , Zశు , నన!దు

త.�Sతు . ఉడు$ూ�$� అళ@వ�దు Xగ�వల1 ఎందు అథ�4Sతు . Bకప� #గు అవర w*-$ #ూ0=ద� అదు 77P0క . �వ�

#Eద #$ అదు అ- ముఖ�వ� అల1 , అ- అమూల�వ� అల1 , అదు నన!ను! 77P0క4� సం7ూష ప}సబహుదు , ఈ తరహ

ఉడు$ూ�గళ@ బహళ బరుత(� #ూగుత(� , Bకప� నన$ అ- QB|నవ , అవర w*- #గు ��iస నన$ అ- అమూల�4దదు" .

'' ఆస�7*య01 �మH Bకప�నను! rl ఆ�గ ఏను #ళrకు అందు8ూం}I"య ?'' అవళ అప� 8Eదరు .

'' r$ గుణ4� Bకప� ! '' అవళ@ #Eదళ@ .

అ��స : 8ళ�న .*�!గE$ ఉత(,=

౧) ఈ #ూస వష�ద బ$ n ¢తన ఏ8 8తురR�ద"ళ@ ?

౨) క�య01 ¢తన Bకప��$ ఏ%Sతు ?

౩) ¢తన తన! Bకప�న అప«తద బ$ n 8E�గ ఏ8 అళ@-ద"ళ@ ?

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౫) ఈ .ఠIంద �వ� కRత �-యను! ౨ 4క�ద01 బ�S, .

.ఠ .ఠ .ఠ .ఠ ౪ ౪ ౪ ౪ ---- అM�య అM�య అM�య అM�య ౨ ౨ ౨ ౨ ---- �¥ 1 క �¥ 1 క �¥ 1 క �¥ 1 క ౧౨, ౧౨, ౧౨, ౧౨, భగవంత ఒబ�% �శiతభగవంత ఒబ�% �శiతభగవంత ఒబ�% �శiతభగవంత ఒబ�% �శiత

న7i4హం bతు %సం న తiం %Q జ%T.: |

న ¢వ న భ��మ: స4� వయమత: పర ||

(ప�వ�ద01 ) ఎంIగూ %ను ఇర0ల14ంబుIల1 ; �ను ఇర0ల14ంబుIల1 ; అథ4 ఈ అరసరూ ఇర0ల14ంబుIల1 . ఇను! QR %వ�గళ@

�రూ ఇరువ�Iల14ంబుదూ ఇల1 , �8ంద� %4R 1 ఆతHసiరూ.� .

ఒందు Iన , Zశ� తరగ-య01 గ�త సమ��యను! (అ,7H-� .*బ1 ) బ$హ,సు-(రు4గ .*ంశు.లర ప,¢రక తరగ-$ బందను .

.*ంశు.లరు Zశ� నను! అవర 8ూఠ}య01 %ూడrకు ఎందు #Eదరు ఎందు e�క,$ అవను -E=దను . e�కరు Zశ� నను! #ూ�

P A G E 2 9


One who sees in

all beings the

divinity which

is in himself

and all beings

in one’s own

divinity is the

foremost of my

devotees

.*ంశు.లరను! 8ణలు #E�గ , Zశ�!$ ఆశ|య�4Sతు . అవను .*ంశు.లర 8ూఠ}$ #ూదను . .*ంశు.లరు , Zశ� తం�

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#Eదరు . అవను ఈగ తన! తం�$� 8యు7 ( , అవన తం� ఇంతహ సమయద01 తనను! క�దు8ూండు #ూగలు బరలు

8రన4�రబహు�ందు -Eయలు ఆతుర%� , ఎల1వ� స, ఇర0 ఎందు ఎదురు %ూడు7 (Sద" .

Zశ� తం� బంద త�ణ �RSంద #ూరటరు . 4హనద01 కుEత త�ణ Zశ� అవన తం�యను! 8Eద . '' అప� , %వ� మ%$ ఏ8

#ూగు-� "4 ? ఏ%Sతు ? ''

అవన తం� #Eదరు , '' Zశ� , �న$ ఒందు దు:ఖకర4ద సుI" ఇ� , �మH Bకప� ఒందు గంlయ +ం� మరణ #ూంIదరు . %వ� అవర

మ%$ #ూగrకు . �మH 7S #గు ¢తన ఈ$గR అ01 �,� "� . ''

Zశ� ఒందు �ణ �న4�ద" , ఈగ 8Eద సుI"యను! అథ� �}8ూళLలు . నంతర �శబ"4� అళలు శురు �}ద .

అవర Bకప�న మ% �,ద QR , Zశ� తన! Bకప�నను! ఆ తరహ %ూడలు =ద"4�ర0ల1 . అవను తన! తం�య 8యను! బహళ #ూతు(

బద*4� +}దు8ూం}ద" . అవను ఎల1రు తన! Bకప�న �హద సుతు( కుEతు అళ@-(రువ�దను! %ూ}ద . అవను తన! Bకప�న �హవను!

%ూ}ద . అవను తన! Bకప� తన!ను! తN�8ూళ@L7 (Sద" దృశ� , క� #ళ@7 (SIదు" , తన! హు��ద హబ�ద Iనదందు శుభ 8ూరు7 (SIదు" ,

తన! #గు తన! తం�యను! �%ూదవన8P, =��గE$ క�దు8ూండు #ూగు7 (SIద"ను! [w=8ూండు , ఇను! b=( అళలు శురు�}ద .

బహళ సమయ అత( QR , Zశ� , ఎల1రు +$ ఆగrరIతు( ఎందు bూ�� అళ@7 ( #ళ@-(రు4గ తన! తం� , అవర స#ూదరన �వను!

ఒw�8ూం}రువ�దను! గమ�=ద .

అవను తన! తం�య బE$ #ూ� 8Eద , '' అప� , Bకప� �మH స#ూదర ఆ�ద"రు . అవరు మరణ #ూంIదరు , అంద� �వ� మ7 ( అవరను!

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P A G E 3 0


The lotus feet of

the Lord is

sought after by

the devas hav-

ing no control

over their

minds.

But one, whom

all the riches of

the three worlds

cannot distract

from the remem-

brance of the

Lord’s lotus feet

even for half a

second, is the

foremost of all

the vaishnavas.

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XBసు-ద" .

అ��స : 8ళ�న .*�!గE$ ఉత(,=

౧) �శiత4దదు" ఒం� , ఏను మతు( #$ ?

౨) Zశ� తన! తం� �ంత4�ద"ను! %ూడలు ఏ8 గ0N0$ూండ ?

౩) �హవ� #$ అల� 8లదు" ?

౪) Zశ� తం� ఏ8 అళ@-(ర0ల1 ?

౫) ఈ .ఠIంద �వ� కRత �-యను! మూరూ 4ఖ�ద01 బ�S, .

Upanishad Quotient - answers Sanskrit Words Meanings

1. upanishadam Divine knowledge

2. tapaha Austerity

3. damaha Control of senses

4. kena By whom

5. shrotram Ear

6. Vidhyutaha Flash of Lightning

7. chakshu Eyes

8. vaacha Speech

9. upaasathe Worships

10. amrutatvam Immortality

11. prathibodha Higher knowledge

12. yakhsa Strange Being

13. thrunam A blade of grass

14. nirdhishta Nearest

15. vanam Happiness

P A G E 3 1


The utterance of

the name of

Hari will ab-

solve one of all

sins even when

such utterance is

made only when

one is in great

trouble. The one

whose heart Hari

never leaves and

who has tied the

lotus-feet of the

Lord by the

strings of his love

is considered the

chief among the

devotees of the

Lord.

Prabhuji Speaks on Patanjali Yoga Sutra - Transcription of talk given on 6th Oct 2012

Sutras that are given by Patanjali Maharishi are valid today and will be valid in the years to come in the future be-

cause truth is universal in nature and does not vary with time and space, it does not change by caste, color, creed,

community, country or the color of the skin. Human beings in India, Africa, Australia and America all have the

same hunger and thirst. Basic urges and instincts of human being is same in any part of the world. Similarly, the

spiritual truths are same for every human being in any part of the world.

Then how come religions are different? Religions are different because of the local conditions of the cultural sensi-

tivity. A thirsty man in India may drink a cup of water, whereas a man in America may drink some Coca-cola to

quench his thirst. However, the purpose of drinking is the same – to quench their thirst. Similarly the religions

which apply to local conditions and time and space are dependent on the conditions of the population. What if

you go back to the basic spiritual truths? It is not different for any human being on the earth. That is why spiritual-

ity is the real science that unites the human beings; it is the science which brings real understanding of human

beings, real peace, love and compassion devoid of the conditioning created by country, race, culture, time and

space. Spirituality is going to the basics of understanding “who we are”. Patanjali Yoga Sutra provides a very

beautiful and systematic way of taking us to our roots of consciousness.

Yoga is a journey in consciousness, through consciousness a journey to the roots of consciousness. Let us study

Patanjali yoga sutra today.

The first four sutras of Patanjali Yoga Sutras deal with the definition of Yoga. Let us study them

अथ योगानशासनम ॥१॥

atha yoga-anuśāsanam ||1||

योग��व��िनरोधः ॥२॥

yogaś-citta-vritti-nirodhah ||2||

तदा ि�ः ःव पऽवःथानम ॥३॥

tadā drastuh svarūpe-'vasthānam ||3||

व�� सा %यिमतरऽ ॥४॥

vritti sārūpyam-itaratra ||4||

Now we will study the science of yoga, which can be taught to a student who is ready, who is eager to seek the

inner truths, one who has approached the master to illuminate him with the science of spirituality - this yoga is

being taught. Yoga has to be practiced in the way it is prescribed in the yoga sutras, the science of Yoga shastra.

Atha – means now, now we have to study in the present moment. Yoga is all about the present moment. Our

mind goes to the past or future. The mind always exists in the thoughts of the past or the future. The past is full

of regrets, painful and joyous memories. Future is full of hopes, fear and anxieties. But if you come to the present

moment it is none of these. Present moment is the eternity, bliss and the natural state which is true happiness, a

state of our being the state of our consciousness, yoga teaches us to repeatedly to come back to the eternal pre-

sent moment which is our own nature. This can be practiced that is why it is called anushasanam

Yoga is the process of stilling or silencing the moment of the mind. Chitta is individual consciousness or mind

stuff. Mind is constantly in motion and commotion. This is the nature of the mind. Only when the mind is still or

P A G E 3 2


The devotee im-

mersed in the

thought of the

Lord alternately

cries, laughs,

becomes overcome

by joy, talks

incoherently,

dances, sings,

meditates on the

Lord and finally

becomes silent

retiring into the

infinite peace of

the Atman.

silent can we experience the true nature of our own self. “Be still and know that you are God” – quote by one of

the Christian mystics. To still the mind and to know our true nature is Yoga

There are prayers that people offer - to God and Universal reality. What is the difference between prayer and yo-

ga? Purpose of prayer is to bring the mind to a state of tranquility. When we pray and gratefully acknowledge the

gifts of the higher consciousness and God and acknowledge Grace and when we experience the grace and thank-

fully acknowledge through the process of prayer, the mind becomes silent. In this silence of the mind we experi-

ence bliss which is our true nature. Yoga sutra says - still your minds bring the silence in your mind and that silence

is called Yoga. Most of the people read only the first sutra and define yoga as stilling the mind. We have to read

the next sutra also along with the first sutra to understand what yoga is.

Tadā drastuh svarūpe-'vasthānam

When the seer abides in his own true nature, when the mind is still and silent, the seer or the Sakshi or the witness

remains its own nature that is yoga. Why do we have to silence our mind? Human beings have a body mind com-

plex. Body is controlled by the mind and mind gets affected by the body. They are related to each other. Body is

an extension of the mind they are not separate. Mind is the inner part of the body. If there is pain in the body,

mind gets affected. If the mind is agitated, body takes the shape according to the nature of the mind.

When we interact with the world we get exposed to various sensations and feelings of the world. These sensa-

tions cause ripples or thoughts in the mind. In a given day we have approximately forty to fifty thousand thoughts

arising and being processed in the mind. This process causes the nervous system to produce various chemicals in

the body because every thought causes a chemical reaction in the body. Our body is like a chemical factory pro-

ducing chemicals based on our thoughts and emotions. This process is illustrated in the book Molecules of emo-

tions by Candace Pert. This causes a strain on the nervous system. It is like a continuously running machine that

makes sounds, wears off quickly. Imagine you have a tape recorder or radio that cannot be switched off all day

and all night and is blaring nonstop music; it creates noise and becomes a nuisance. Analogous is the constant

chatter of the mind with thoughts that producing chemical reactions in the body. Yoga is the science which gives

the ability to master the mind, to bring silence in the mind so that this chattering radio – mind, becomes silent and

noise free and in that noise free state you can experience your true nature. That is what yoga is all about, stilling

the modifications of the mind.

Yogaś-citta-vritti-nirodha

One day Buddha and his disciple Ananda were going to a nearby village. Buddha was thirsty and asked Ananda to

bring water from the nearby lake. Ananda went there and found the water in the lake to be very dirty as one bull-

ock cart had just crossed the lake and had stirred up the mud in the lake. Ananda came back and told Buddha that

the water in the lake was very muddy and not edible to drink. Buddha being the enlightened Master did not want

to miss this opportunity to impart wisdom and knowledge to Ananda and instructed Ananda to be patient and

wait for a few minutes and then check the water in the lake. When Ananda returned to the lake to fetch water,

he found that the mud had settled down and the water was clear. Buddha said that our mind is like the muddied

water in the lake, filled with thoughts. When we see sense objects our mind gets disturbed and appears like a

muddy lake inedible to drink. Similarly, we have to allow the mind to settle down, it becomes clear and helps to

evolve and enables us to see our true inner nature. Yoga is the science that teaches us to still and silence the

mind to see one’s own true nature which is infinity.

Tadā drastuh svarūpe-'vasthānam

When the mind is still, the seer of the mind gets established in his own true nature. Who is the seer of the mind?

Witness or Sakshi is the seer of the mind. Seer of the mind is – consciousness, you, your true nature. Mind is like a

P A G E 3 3


Those who have

taken refuge at

the lotus feet of

Lord Krishna

will have no de-

sire whatsoev-

er for a place

in Heaven, em-

perorship over the

whole of

earth, a place

in brahmaloka,

lordship

over Rasaatla,

yogic powers or

even liberation

from the cycle of

births and

deaths.

mirror. When the seer sees the mirror and identifies what it sees in the mirror it forgets its true nature and confus-

es itself with the object seen in the mirror. The seer of the mind can see itself when the mind is still. The mirror

can be dirty or clean. A dirty mirror reflects a distorted image of the seer, whereas a clean mirror reflects the true

image of the seer. A still mind reflects the true image of the Self or the seer. That is why it is important to have the

deep silence of the mind. If you look at any religious or spiritual practice it is ultimately designed to calm the mind

and silence the mind. Only in the silent mind can the seer see itself or its true nature.

A man went from his village to a big city to make his fortune. After couple years he returns to the village, which is

very isolated from the world without any television or communication devices. This man returns with a big suit-

case filled with gifts for his family. He keeps the suitcase in the house, and goes to the bathroom to freshen him-

self. His curious wife opens the suitcase and when she looks she finds a woman there staring at her!! This lady

gets very frightened and thinks her husband has brought another woman from the city. She breaks down and

starts crying, when her mother in law comes and enquires why she is crying. The wife explains that her husband

has brought another woman from the city, who is in that suitcase. The old mother in law heads towards the suit-

case and takes a peek into the suitcase. She consoles her daughter in law and tells her that her son has brought

an old woman from the city and that she need not worry. Then the father in law comes in and peeps into the

suitcase and tells the women that they are fools as there is an old man in the suitcase, who was brought to help

out. Finally, the son arrives and shows his family the mirror that he had brought from the city, as there were no

mirrors in the village and nobody had seen one. What you see is a reflection and interprets according to your own

inner thoughts.

Likewise, mind is a mirror that reflects the world. In that reflection you see a distorted image because of the

thoughts. Only in a silent and still mind can we see our own true image. Otherwise seeing the reflection in the

mind the seer confuses it’s self into believing that he/she is a limited body mind and intellect thereby the true

infinite nature of the Self is completely forgotten. To make the mind silent and still is the process of yoga. By

making the mind silent you can realize your own true nature. What happens if you do not realize your own true

nature?

vritti sārūpyam-itaratra

There are lot of vrittis or thoughts in the mind. The seer identifies with the thought which is a mistaken or con-

fused identity. There are thoughts, feelings, emotions and actions. Actions are performed by the body like walk-

ing, talking or seeing. Thoughts arise in the mind whereas an action is performed by the body. This thought is

that “I am doing”, when the seer identifies with the thought that “I am doing”, the consciousness thinks that “I

am the doer”, the seer forgets that the body is the doer. When consciousness identifies with the body, the con-

sciousness feels that it is the doer. There are feelings of joy, happiness and unhappiness in the mind, when the

consciousness identifies with these mental modifications of feelings of joy, happiness and unhappiness, the con-

sciousness feels I am happy or I am unhappy. There are thoughts that arise in the mind during interactions with

the world. When the consciousness identifies itself with the thoughts, the consciousness starts thinking that “I

am thinking”. So, we have three identities:

Doer – body

Enjoyer – mind and

Thinker – intellect

All these three identities belonging to the nature and the properties of the mind or mirror. Consciousness is the

pure Witness or Sakshi. Doing, thinking and enjoying are happening in the nature and are the properties of the

nature. The seer identifies with the mental modifications of the mind, and this is called v[tti sārūpyam-itaratra

P A G E 3 4


One who is a dev-

otee of Mukunda

will never

again return to

the cycle of

births and deaths

like other per-

sons. Remember-

ing the embrace

of the Lord’s lo-

tus feet, he does

not want to

leave them

where he experi-

ences the highest

form of bliss.

When the seer identifies with the mental modifications of the mind, the seer is mistaken as these are all identities

of doer, enjoyer and thinker. What is wrong or right with that?

There are two drunkards who were trying to find their way home after being under the influence of alcohol. One

of the drunkards says that the houses and buildings are running and moving. The second drunkard holds his hand

and assures him to wait for few minutes as the road itself is moving, once the road stops moving, he would help

him find his way home. Both are deluded into believing that houses, buildings and roads are moving due to the

effects of alcohol. Similarly, when the Self comes under the influence of the mind, it gets delusional and starts

identifying itself with the limited body, nature of the mind and its thoughts and believes that it is doing, enjoying

and thinking. We all experience a similar confusion while traveling by train. When the train which we have board-

ed has stopped at a station and another train on an adjacent track is moving, we experience the delusion that we

are moving. This is an optical illusion. Similarly when we are in a boat in a still lake, we start experiencing that the

trees and sky is moving, when in reality the boat is moving. Mind starts creating super imposition. Yoga is a pro-

cess of coming out of the super-impositions of the mind. What types of super impositions are created in the

mind? The Self or Atma or the Seer is infinite, blissful, Still and only in the present moment. The seer has no ac-

tions, Seer is pure silence where the material nature is moving, and material mind is in the past or future carrying

happiness or unhappiness. Material nature is temporary, there is birth and death of the body, so we try to super

impose Self with the nature and thoughts of the mind. Self is not a doer, just a Witness or Sakshi or Seer starts

believing that she/he is doing something because of the identification of the mind or super imposition and starts

believing that I am doing, I am enjoying and I am thinking!

Doing, enjoying and thinking is happening due to the material nature. Self starts believing that I am happy or I am

unhappy, Self is neither happy nor unhappy it is eternally blissful. Bliss is Self’s nature and that is forgotten, and

happiness and unhappiness is experienced.

Because the body is perishable and subject to death, the Self starts believing that “I am dying”, “I can die”, im-

mortal becomes mortal, blissful becomes happiness or sorrow and silent one becomes the thinker because of the

super imposition. Yoga is the process of coming out of this superimposition of identifying with the modifications

of the mind. This superimposition causes one to be in a state of delusion like the drunkards who say that the build-

ings and roads are moving, and do not operate with reality. Yoga is the science of reality, it is to come out of the

illusions and delusions created by the perceptions of the mind and to live in one’s true nature, to be yourself and

establish yourself in the eternal Self principle “I am” is Yoga. It is not different from religion.

For example, Jews worship Jehovah as their God. Jehovah stands for “I am”. Jehovah is one of the names of God

that truly reflects clarity and truth of Self. The higher principle is in us as “I am”, the eternal truth in us is “I am”.

To establish in that eternal truth or higher principle in us of “I am” is Yoga.

Mind is like a mirror – the nature. We are constantly seeing the reflection which are the perceptions created by

the mind in the mirror and getting confused and stressed out about our own true identity.

A dog entered into a palace made up of mirrors, the moment it entered it saw thousands of dogs and started

barking and barking, the mirrors reflected thousands of dogs barking, which was only a reflection. The dog died

of the fatigue from barking without realizing that it was barking at its own reflection.

Similarly when we mistake the reflection in the mind to be the reality the same thing happens to us, where we

mistake our identity of our true Self with the reflection seen in the mind. To stop seeing the reflection and starts

seeing your true self which is called I am – Jehovah the I am principle in you, is called Yoga. You can be son of

man, son of flesh or you can be a son of God. When you identify with the reflection or image created in the mind,

you identify with flesh that is called son of man when you identify yourself with the real spirit the I am principle

P A G E 3 5


My devotees who

do not want an-

ything, who

have control over

their speech, who

are tranquil and

at peace, who

have no enemies

and who see the

same divinity in

all living beings

– them I follow

wherever they

go in the fond

hope that I may

be purified by

the dust of their

feet.

that is called being son of God. All of us have an opportunity to be the son or daughter of God, and be free from

the delusion created by the mind. This is the science of yoga. Not only Jewish religion, but there are several other

religions have the same concept where the true Self or reality is represented by I am. In Hinduism, that I am prin-

ciple is called Soham Asmi, Soham Asmi. I am that, I am that.

In the old testament of the Bible, there is a dialogue that ensued when Moses went to the holy mountain and saw

a fire in the bushes. It was the divine fire and Moses recognized that it was the divine fire; he asked fire what

should he tell the people about the identity of the divine fire? The fire said, “I am that I am. Go and tell people that

you met I am that I am”, which is called Soham Asmi in Sanskrit, an ancient Indian language. Basic principle of all

the major religions in the world is to know the consciousness, to be established in the consciousness and to go

back to the truth by dropping the false identification with the body, mind and the intellect.

Yoga provides the steps and the process to journey into the consciousness, it is the science of Yoga. Essentially if

you want to summarize yoga – chitti vritti nirodaha stilling the modifications of the mind and thereby realizing

that I am not the body, I am not the mind, I am not the intellect, but I am the pure consciousness.

Naanu naan embuddu naan alla… Shivoham Shivoham

I am pure consciousness I am one with the eternal principle the I am principle in me. This is what is called Yoga.

We have covered the definition of Yoga.

- To be continued

Transcribed by Atmajyothi Prema

Talk given by Sadguru Prabhuji - Minnesota Satsang on Aug 1st, 2012

Today we will contemplate on Divine Mother.

We see this Universe this infinite Universe consisting of billions and

billions of galaxies, stars, planets and living beings. It is infinite in na-

ture, now this infinite to create this infinite there must have been infi-

nite which is the source of this infinity. So everything in the Universe is

infinite in nature

The source of this Universe is Consciousness, pure Consciousness or

pure awareness which is actually what is called as Divine father or Shi-

va, the desire of Shiva to express himself in the form of this Universe is

called Divine Mother. There is father and mother, which are figurative

terms as our language only permits us to use the terms father and

mother. In reality it is Consciousness and the power of Consciousness.

Everything that we see in the Universe is nothing but Consciousness.

Divine Mother

P A G E 3 6


Do you know

how a lover of

God feels? His

attitude is: 'O

God, Thou art the

Master, and I am

Thy servant.

Thou art the

Mother, and I

am Thy child.' Or

again: 'Thou art

my Father and

Mother. Thou art

the Whole, and I

am a part.' He

doesn't like to

say, 'I am Brah-

man'"

The matter is an appearance in the consciousness, I can see earth, water, air, sun and many, many things both

sentient and insentient, these are nothing but appearance in consciousness. So there is consciousness and ap-

pearance in consciousness.

This appearance in consciousness came because of the desire in consciousness to express itself, the desire to

express its own glory, that desire is called Divine Mother. The consciousness and energy of the Universe are not

different they are one and the same. It is like a dance and the dancer. When somebody dances there is a pattern

created by the movement of hands and legs. similarly the Universe is nothing but the dance of Consciousness.

This dance is Divine Mother, dancer is Shiva or Consciousness. Universe is nothing but a combination of Shiva

and Shakti , in reality they are not different. Father and Mother are the same. Father is Consciousness and Moth-

er is the expression of Consciousness. They are one and the same. It is like Fire and heat of the fire, they are

both not different from each other. Similarly, Consciousness and expression of consciousness are not different.

Shiva and Shakti – the most beautiful expression of consciousness that we understand and realize is LOVE. Love

that pervades this whole Universe is nothing but Divine Mother. Everything in the Universe is held together by

Love. The pure love expresses itself in many, many ways – mother’s love for a child, father’s love for a child, love

between husband and wife, love in a friendship. It is Sun’s love that is expressed as sunlight in the whole Uni-

verse, for all the living beings. Love is giving, and is an expression. It is out of pure love that Sun gives sunlight,

moon is expressing the delightful light in the form of love, wind blows out of love, sun shines, moon shines,

river flows everything in nature is an expression of pure love. The love is not only between human beings, this

love of nature and between human beings and nature is all an expression of love. This love is called Divine Moth-

er. Now this love when it expresses to human being it narrows down. Infinite love becomes finite. Mother says

this is my child. Love gets restricted and expresses as love for “my child”. Similarly, when love comes through

the human mind, it narrows down.

Now there is a possibility that we can experience that infinite love when our mind becomes purified. That infi-

nite love is Divine Mother. We can experience this Divine Mother in this lifetime with this human body mind

complex by a pure mind. A pure mind does not say “me” or “mine” as it narrows down the love. It is like this -

there is sunlight, sunlight gets reflected maximum or fully in the mirror, reflected partially in the river and reflect-

ed very minimal in the stone. Similarly divine love expresses completely in the pure mind and pure heart. That is

what Jesus Christ was an expression of pure love, that is what Mata Amritanandamayi is – an expression of pure

love. When mind becomes purified divine love expresses itself in full form, like infinite waves through a human

being who has purified the mind and offered the mind to divine. That is what realization is about, experiencing

of divine love is the peak of human evolution.

We experience love in small ways and love in greater ways called Bhakti or devotion, love in the highest form is

called Para Bhakti - where the lover and the beloved have become one and you become the Divine LOVE. That is

called realization. Amma is an example of Para Bhakti or highest form of devotion. There are many many human

beings that have attained the highest and purest form of love by purifying their mind. That is why Jesus Christ

said, “Kingdom of God is in your heart”. With a purified heart we can experience that kingdom of God which is

actually Divine Love, Supreme Love. That Supreme Love is called Mother.

Divine Mother expresses herself in three forms called as:

Iccha shakti

Kriya shakti and

Jnana shakti

Universal pure Consciousness has three powers of consciousness

P A G E 3 7


God reveals Him-

self in the form

which His devo-

tees love most.

His love for the

devotees knows

no bounds. It is

written in the

Purana that

God assumed the

form of Rama for

His heroic devo-

tee, Hanuman."

The intention or desire to create and express is called Iccha shakti. This power is represented by Lakshmi who is

the consort of Narayana. She has a desire to expand herself in the form of the Universe and that is called Lakshmi.

Lakshmi expresses herself in all material and non material forms in the Universe, that is called Iccha Shakti. Then

we have Jnana shakti – knowledge is required for creation and sustaining the Universe that is created. This power

is represented by Saraswati – consort of Brahma the creator. The action that is required in the Universe is called

Kriya Shakti. This power is represented by Durga or Parvati.

There are two roles that are played by Divine Mother. One is kriya, iccha and Jnana shakti. When the individual is

created, the individual forgets himself that he/she is a part of the divine. Man is made in the image of God that is

forgotten. We become sons of human beings and relate more to the blood, bone, marrow and the body rather

than consciousness. This is what Jesus Christ said. Sometimes he said, I am the son of God and sometimes he said

I am the son of Man. When we relate to God or Consciousness we are son of God, otherwise we are son of human

beings. That relationship is forgotten because of the Divine Maya that covers our consciousness. We forget that

we are related to Consciousness and we relate more to blood or blood relationships, that is why it is said, "Blood

is thicker than water”. We get attached to blood relationships and the body mind complex more than the Divine

Consciousness. That is why the individual mind sets in, this is called the play of Divine Mother or Maya. Maya

means appearance. Because of this Maya the world runs.

Everybody is attached to somebody else, and this attachment is narrowed down version of Universal Love. The

universal love expresses its love in many ways. For example Sun is holding the earth, this is what scientists call

gravitational force but in reality it is love expressing itself as gravitational force because love attracts, love pulls,

love holds. Similarly the love between mother and child, between parents and between friends is all divine love.

But now we have forgotten and love is between two bodies because we identify more with the body, mind and

intellect rather than the divine consciousness. This is called Maya Shakti which holds you and binds you. This is the

play of the Divine Mother. The same Divine Mother also liberates and free you through Vidya Shakti or power of

knowledge, power of Jnana or wisdom. Power of wisdom expresses itself through a Spiritual Master or a Guru –

the Supreme Master, the realized Master. Her words, actions and thoughts create a purifying effect on conscious-

ness mind, and connects it back to the source which is consciousness. So when that happens you experience the

pure divine consciousness and divine love. This is called the union of shiva and Shakti – oneness of consciousness

and energy. This is what leads to liberation or mukti and freedom from the illusion or Maya which is created by

the Divine play.

Purpose of human life is to attain this supreme union – union of consciousness and love. That is called as Sat Chit

Ananda. Sat is existence, Chit is consciousness and Ananda is bliss. Our consciousness has got separated from the

Existence or pure consciousness or pure awareness. Going back to that is experiencing bliss supreme bliss or

Ananda. Purpose of human life is to experience Supreme Bliss or Ananda and express it through Pure Love that is

called Divine Mother. Bringing Divine Mother into our life is called Spiritual evolution or spiritual realization.

Whatever you speak, hear, see, touch, feel, experience, everything is an expression of the Divine Mother. There is

nothing other than Divine Mother in manifestation. Our human mind narrows it down. The whole Universe is

nothing but a pure expression of Divine Love. There is nothing other than Divine Love in the Universe, that is

Divine Mother.

There are two types of realizations that can happen to a human being. One is called realization of the father

which is pure awareness and the other is called realization of the mother which is pure love. One is called realiza-

tion of Shiva and other is called realization of Shakti. Ultimately both have to become one. Realization of Shiva ,

consciousness or awareness can happen through Jnana or wisdom. It is the path of Jnana Yoga. Realization of

P A G E 3 8


Narada holds

that divine love

manifests as the

dedication of all

activities to God,

complete surren-

der to Him, and

extreme anguish

in the event of

forgetting Him.

Divine Mother can happen through Bhakti or Devotion. It is the path of Bhakti Yoga. Jnana and Bhakti are not

different. They are like two wings of the bird – Wisdom and Love. When knowledge and devotion become one,

the individual blossoms into a beautiful human being or a divine being who is a combination of Divine Love and

Wisdom also called Shiva and Shakti. Union of Shiva and Shakti – that is why Amma is called Shiva Shaktyayaka

roopinai namaha. She is a combination of Shiva and Shakti , highest realization – pure wisdom and pure love.

Both pure wisdom and pure love manifest fully in a divine being. And the beauty of human life is that this realiza-

tion is available to all of us. It is not a privilege of a few. All human beings can experience this highest realization

of Shiva and Shakti in their lifetime and achieve the peak of human life depending on karmic impressions from

prior lifetimes. Experiencing Shiva and Shakti in human birth is called Moksha or Liberation.

So what happened is that in human history probably during the middle ages, human consciousness became more

male dominated or masculine. That was called as Dark age as human consciousness collectively became mascu-

line and feminine aspect was forgotten. Masculine aspect is outgoing in nature, whereas feminine aspect is love

and compassion. When the Divine Mother is worshipped balance is restored between the masculine and femi-

nine. The human beings become more balanced personalities rather than imbalanced, become more balanced in

wisdom and love. Outgoing and incoming both have to be balanced otherwise there is imbalanced personality.

There was imbalance in society because society forgot worship of Divine Mother.

The same divine qualities can become corrupted in human beings. Consciousness which is Shiva is actually de-

tachment, when it expresses through human mind it can become ruthlessness because there is no detachment in

ruthlessness. Because of the corrupt human mind, a divine quality of detachment can become ruthlessness.

Similarly, the divine quality of Pure love when expressed through corrupt human mind can become attachment. I

like this and I don’t like this, attachment can come into the picture. Just as divine quality when expressed through

mind can get corrupted, a purified human mind expresses detachment in the form of wisdom and attachment in

the form of pure love.

Pure Love, Compassion and wisdom is expressed in a realized person. That is what Jesus Christ is about, that is

what Buddha is about and Mata Amritanandamayi or Amma is about, that is what Ramakrishna Paramahamsa is

about and all of us can reach that stage in human life provided you wish for it, provided you seek it. That is why

Christ said, “Seek and the door shall open”. Without seeking it won’t happen because Divine mother is happy to

give you whatever you want in life. When a child cries, mother gives a chocolate to the child and the child is hap-

py. Next, when the child cries, mother gives a toy and the child is happy. The child cries for the mother and moth-

er runs towards the child and picks the child up. Similarly when the cravings happen in our heart not for the choc-

olates of the world nor for the toys of the world but for the cravings of Divine Mother she will pick you up in her

arms and shower you with Divine wisdom and love. That is what realization is about. Most of the people are hap-

py with chocolates and toys and cars and houses. When you seek Divine Mother, forgetting about toys and mate-

rial things, Mother lifts us and engulfs us in Divine and pure Love and pure Wisdom. That is what is called realiza-

tion. Human life is there only for this purpose, animal life is there for all other purposes – food, sex, fight and war,

but human life is very precious because this gives us an opportunity to experience the Divine in our life.

Universal Consciousness can be static or dynamic. Static aspect of Universal consciousness is called Shiva or Fa-

ther and dynamic state of universal consciousness is called Shakti or Mother. Dynamic aspect is what we see in

creation and static aspect is father. To realize both static and dynamic aspects of Universal consciousness is the

purpose of life.

— Transcribed by Atmajyothi Prema

P A G E 3 9


My devotees are

content with

serving me with

loving devo-

tion; they do not

accept

even saalokya (

staying in the

same world as

the Lord),

sameepya (stayi

ng near the

Lord), saaroopya

(having the

same form as the

Lord), or

saayujya

(unity with the

Lord) which are

offered to them

Peace Artist The mind can go in a thousand directions, but on this beautiful

path, I walk in peace. With each step, the wind blows. With

each step, a flower blooms. --Thich Nhat Hanh

Peace Artist: 6,000 Miles of Art & Humanity,

--by Audrey Lin, Original Story, Oct 12, 2012

It all began with gratitude.

…And maybe some sneakers and paint.

He goes by the name Peace Artist, and he spent the past year

running 6,000 miles from Seattle to San Diego to Savannah,

Georgia. He ran until given shelter, fasted until given food. He

carried no money, only art supplies, to create and gift original

works of art along the way. He never asked for anything, yet

he received so much in return. In the entire year of his journey,

Peace never missed a single meal. Sometimes, that meal came

in the form of raspberries or dandelion greens growing by the

side of the road, or apples from a tree. But more often, he was approached by strangers, curious and intrigued by

his blue apron and white lettering that read, “Peace Artist.” They offered him food, clothing, shelter, and care.

Time and time again, his conviction that people are good would be affirmed. Time and time again, his faith in the

wholeness of the world would be strengthened. After completing his cross-country pilgrimage, he reflects:

“I say this wholeheartedly: everything that is done from compassion will be met with success. The nature of the

universe is love.”

The Seed of an Idea

It actually began in college. One day, Peace Artist was sitting in a café when a good runner friend of his remarked,

“Wouldn’t it be wonderful to just run around the country?” And the idea was born. From there, they got a map

(this was pre-Internet days, so an actual map), and traced out the route they thought they’d take. Then, they put

it aside. The map sat on the shelf for 20 years. A deeply personal experience pushed Peace Artist to begin search-

ing for something greater, something more out of life. “I think that all of us, in our daily lives, we experience nor-

malness of ups and downs. But at one point, you kind of ask yourself: “What is life all about? Why are we here?

Where are we going? What is the purpose of life?” For me, I got to a place where you encounter something of

such a magnitude, that your realize, Oh there has to be something greater than this.”

The map came out again. He purchased a

jogging stroller and, one day, decided to take

it out for a run. Along the way, he saw a

woman jogging with a backpack and

joked, “You should get one of these.” “You

know, you could run around the country with

that,” she replied. Caught off guard, Peace

learned that this woman jogging alongside

him had actually run across the country for

P A G E 4 0


Hearing, singing

or chanting, re-

membering and

thinking about

your auspicious

names and

forms, engaged in

various activi-

ties, but at the

same time the

mind thinking

of your lotus

feet - such a per-

son will never

again be subject-

ed to the cycle of

births and

deaths.

peace! She and her team took turns running 10-mile legs from Washington D.C.

to San Francisco, all in the name of peace. Then she told him about Peace Pil-

grim. He had no idea who Peace Pilgrim was, but after learning more about

her life and the spirit from which she walked her talk, he thought to himself:

Wow, this is really it. “We will either learn to live together in peace or die in

mutually assured destruction,” he remarked. With fierce resolve and gentle

warmth of heart, Peace Artist decided to use his life to put these teachings,

and those of the greatest teachers and avatars, to the test. “There is an idea

that you don’t need more that you really actually need. And one of the things I

tested is: Don’t worry about today or tomorrow. Don’t worry about what

you’re going to wear or what you’re going to eat.”

Facing the Tests

When asked if he’s ever been tested on his ideals, about challenges along his

pilgrimage that caused to him reevaluate what he stood for—he humbly re-

sponds, “Ohhh yeah! Well, where do I begin? Day 1.” When Peace first left Seattle, he was surrounded by the

warm support of family and friends. They had packed him PB&J’s and warm hash browns. Then, as soon as he

waved goodbye and turned the corner, he saw a couple of homeless people in front of him. “I had more than I

needed; I had two peanut butter and jelly sandwiches, an apple, and two hash browns. Who am I to worry about

today or tomorrow? Here are these two people who have nothing... So I gave them the hash browns.” Day turned

to night, and Peace needed shelter. He found it among the expanse of the Olympic Forest, but then found himself

wondering: Will I be attacked by bears? Are there bad people out here waiting to hurt me?

To rest his fears, he began to do a mindful breathing exercise, breath-

ing in pain, and breathing out love. He filled his heart with care, as he

thought of the people closest to him, and extended it outwards. He

felt more at peace.

“That very first night was the only night I worried. I never worried

after that.” Except for the night when he was woken by baby piglets

while sleeping in a ditch in the middle of California. He scared them

all away, and then thought: Where’s their mother? At other times,

Peace has run 25 miles a day with hemorrhoids in the heat of Dallas,

Texas, gotten shin splints and poison oak, been told he would go to

hell, and been shown the finger by a disgruntled driver. And in each

moment of negativity, he responded with faith in human goodness—

with an inner compassion that emulated from the inside-out.

On that memorable first day of his pilgrimage, a man flipped him off.

Without a second thought, he waved more empathetically and called out, “I love you!” “That was my first reac-

tion,” he notes, “It was kind of cool.” Have You Ever Doubted Gravity? Though there were moments when he’s

questioned whether the pilgrimage was the right thing to do, Peace Artist has never questioned the possibility of

peace. When Kanchan asks him where his deep conviction comes from, he replies, simply: “Have you ever doubt-

ed gravity?” and then explains:

Have I ever not felt love? I’ve felt people not manifesting love, sure. But love exists all the time. You can do experi-

ments on it, just like you can with gravity. Throw out a kindness to somebody else—just like you throw a ball in

the air. Go out and make food for an elderly man. Talk to a stranger in the park. Take care of some kittens. Any-

P A G E 4 1


I am under the

control of my

devotees, it is as

if I am not free.

My devotees of

saintly charac-

ter have cap-

tured my heart.

They are very

dear to me

thing kind that you can think of. Try it. Go out and experiment.

I can only speak from my own experience, but my experience guarantees that

the experience will come back. If the intention is for love. It’s one thing to talk

about peace, but it’s another thing to live it. To really put it to the test. Peace

Artist spent the past year of his life seeing the humanity in all whom he en-

countered. Whether it was a disheveled homeless man or a mayor who built

his own home from recycled lumber, he gave them his heart. And he contin-

ues living in that spirit today. More than the gift of a painted portrait or a

piece of artwork, what he really shares is a piece of himself.

He spends hours listening to

people’s stories, without judg-

ment, and with a striking pres-

ence and care. Then he shares

these snapshots of their lives on

his website, so that we can all

glean insights on the human spirit, and perhaps become inspired to approach others in that same spirit. He says

that everywhere he goes, he finds kindness. He finds love. From the way he talks about others, I can’t help but

feel that he simply receives what he so generously gives. Listening to him is like experiencing the pulse of humani-

ty through his eyes—his incredible heart reflected in all around him.

Source: http://www.dailygood.org/view.php?sid=330

Peace Artist currently resides in Eugene, Oregon, where he is living out the pilgrimage as a gymnastics coach,

mentor, artist, runner, and friend. He continues to paint and write portraits of the people he encounters, as well

as gift his artwork to many. More of Peace’s stories, insights, and original artistic creations can be found on

his website.

— Contributed by Atmajyothi Prema

P A G E 4 2


Yogasana STEP – 1 : Introduction of Asana

• Name: Vajrasana

• Meaning: Diamond posture

• Justification: Activates vajra nadi

• Type: Sitting

• Category: Meditative

• Stithi: Dandasana

• Vishranti: Shithila dandasana

• Counts: 8

• 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

ustream. Please

visit http://

www.ustream.c

om/channel/

Yogajyoti. You

can also contact

him at sppillut-

[email protected]

STEP – 2 : Demonstration

• Silent Demonstration: Final posture as shown in figure

• Demonstration with counts, explanation and breathing:

• Come to Stithi (Dandasana)

• Ekam: Fold the right leg and bring right heel under right buttock

• Dve: Sitting on right heel, fold left leg and bring left heel under the left buttock

• Sit erect comfortably with buttocks resting on both heels and palms resting on thighs

• Hold the position for 1 minute

• Trini: Release left leg and make it straight.

• Chatvari: Release right leg and make it straight

• Come to sithila dandasana and relax.

STEP – 3 : Benefits and Limitations

Specific Benefits:

• Meditation can be done in this asana

• Keeps the spine erect

• Prevents drowsiness

• Stimulates vajra nadi which is at ankles

• Helpful for varicose veins

• Prevents deep vein thrombosis

• Exercises pelvic muscles

• Controls sexual energy

• Affects genitals, urinary system

Specific Limitations:

• People with arthritis should avoid this posture

STEP – 4 : SUBTLE points

• In final posture the soles of the feet face upwards.

• Heels are kept together.

• Don’t spread your knees

• There is no complementary to this asana. This is an asana which can be practiced even after having a

meal.

P A G E 4 3


Page 3 Some moments from the medita�on retreat held at Fireflies, Bangalore from Sep-29 to Oct-2

P A G E 4 4

Next month, Nov’12

we are celebrating

Guru Nanak Jayanthi,

Diwali and Karthik

Poornima, Please

send your

contributions based

on the same.


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 [email protected] and

[email protected]

Spiritual Insights: You can contribute short articles on your spiritual experi-

ence, your love for Saduguru (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 [email protected] and [email protected]

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

[email protected]

• Listen to Prabhuji’s talks live (and recorded) on UStream at

www.ustream.tv/channel/atmajyothi

• Listen to Prabhuji’s 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

Page 3: Pictures and short reports of Satsang activities

Divya Jyothi - Oct 2012

Documents

Transcript of Divya Jyothi - Oct 2012