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Issue # 0119 Vol: 11 October – 2016

INSTITUTE OF UNIVERSAL SELF

CONSCIOUSNESS MOVEMENT THE OPERATIONAL WING OF SAHAJAMARGA RAJA

YOGA DHYANA GRUHASTHA ASHRAM INCORPORATED

(Vishva Sarvatma Bhava Chaitanya Prasara Nilayam) Spiritual Patron: Samartha SadGuru Sri Ramachandra Maharaj

Spiritual Facilitator: Prof. Satyanarayana Chillapa, President IUSCM

Spiritual Doctrine, Conceptual Guidance and Motivators: Bhagavan Sri. Adi Sankara and Lord Sri Krishna

Paramatma (Gitacharya)

“UNIVERSAL SELF CONSCIOUSNESS IS THE

ULTIMATE AND LAST REVELATION OF DIVINE MESSAGE OF

PROVIDENCE TO MANKIND”

SPIRITUAL NEWS BULLETIN

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There are many yoga-methods

recommended by various organizations in India to realize the concept, Moksha, the ultimate release from the repeated birth and death cycles. But, what needed is a method and technique that is simple, easy to practice, without creating complications leading to creation of ‘samatavastha’ the neutral

state of yoga-equilibrium. This is achieved when the positive and negative currents of spiritual-energies are neutralized by erasing the sanskaras - the ‘action-reaction’ impressions from the causal-body of the psych are erased-out. This process puts one in the undisturbed state while engaged in empirical life. Vibrations of action-related become divine in nature. Of course, this needs the availability of a competent Master who himself is firmly established in Reality, Para Brahman.

“Durlabham trayamevai Tatdevaanugrahahetukam Manushyatvam -

Mumukshutvam Mahaapurusha samshrayam’’

दुर्लभम ्त्रयमेवै तत्देवानुग्रहहैतुकम ्-

मनुश्यत्वम ् मुमुक्षुत्वं महापुरुष सशं्रयः

(Ref: Vivekachdamani—Sl.3; Bhagavan AdiSankara)

Meaning: “These are three things which are rare indeed and are due to grace of God, namely, a human birth, the longing for Liberation, and the protective care of a perfected Sage’’

( Ref: Vivekachudamani’-Sl.3; by Bhagavan Adi Sankara)

MESSAGE FROM THE MASTER

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Paradoxically, it is also very difficult to find a disciple, who unresevedly surenders to Spiritual Master, to carry out the instructions given to him in the process of spiritual realization.

“Manushyanam Sahasreshu Kaschid Yatati Siddhyaye -

Yatatamapi Sidhanam Kaschinmam Vetti Tattavatah” मनुष्याणां सहसे्रषु कश्चिद् यतश्चत श्चसद्धये -

यततामश्चप श्चसद्धानां कश्चिनमां वेश्चि तत्त्वतः

Meaning:- “Hardly one among thousands of men strives to realize Me; of those striving Yogis, again, some rare one, devoting himself exclusively to Me, known Me in reality” (Ref: Gita, 7-3).

Therefore Atman/Self-Realisation process is essentially the Divine-Will on the continuum of evolutionary process of Self-Consciousness. There are stages in the cosmic region which we have to cross and can proceed to certain length. Afterwards, the power of the abhyasi fails to get at the subtle force. It is very difficult to cross it unless and until a push is given to next step by a capable Master. Mere desire for realization is not sufficient, but it must grow into yearning for it.

“Tat Vignartham Twameva Ava Gacheyth Samith Panihi -

Srithriyam Brahmanishta''

तत ् श्चवज्ञानारं्थ त्वमेव अवगछेत सश्चमत्पानीश्चह -

श्रोश्चत्रयं ब्रःमश्चनष्ट ं

(Ref: Katopanisad)

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Meaning: “To Seek Brahma-Vidya, you should go with fuel (Samidha) in hand to One who is well-versed in scriptural theorization, and established in Ultimate Reality.”

“Naya Matma Pravachanena Labhyo -

Na Medhya Na Bahona Shrutena -

Yame Vaishya Vrunnute Tena Labhya Stha -

saisha Atma Vrunnu Tae Tanoom Swam”

नायमात्मा प्रवचनेन र्भ्यो न मेध्य न बहूना शु्रतेन -

यमे वैश्य वृणुते तेन र्भ्य स्तस्यैष आत्म श्चव वृणुते ते तन ं स्वाम ्

Meaning:- “This Atman cannot be attained by the study of Vedas, nor by intellect, nor even by much learning; by him it is attained whom It (God) Chooses,--this, his ( own ) Atman, reveals its own ( real ) form. (Ref: Kathopanishad- Chapt.2-Sl.23)

After years of practice when the meditation grows deeper and thought begins to start one’s upward march, one comes to a point where one feels ‘I am the power myself’. It happens when surat comes in contact with glimpses of the Divine. It loses its own character and gains the Divine one. There one starts to feel ‘I am Brahman’. Surat indicates when thought comes in contact with soul, a third thing, a spark is produced termed as Surat. It leads to the Highest. Thoughts lag behind. After sometime, when surat leaps forward, it brings in Divine character. The ego has been efaced, and at every step brings in increased Divinity. Then he feels the greatness in his mind; develops an intutive notion of ‘All from Brahman’. He feels, revelation of, as part of the nature Of God, namely ‘All is Brahman’. This is the effect midway between changing reality and going beyond. One feels, ‘All is from God’. Thus when all these stages are

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gone-beyond, the real character of Brahmananda of himself dawns. Going beyond, every thing is ‘Silent’, and silence itself becomes Silent. Bhagavan Sri AdiSankara has characterised Mental Silence as expressiove mode of Reality, The Para Brahman, in his famousTreatise- “Dakshina Moorty Stvam” --

“Mauna Vyakhya Prakateeta Para Brahma Tatvam” मौनोव्वाख्य प्रकश्चित परब्रह्म तत्वं

An Astral Transmission through

Satyanarayana Chillapa-

President IUSCM, Hyderabad, India

Self or Atman alone Knows Self, The Atman

The Self, Atman, is not revealed either by merely reading the scriptures, or just hearing the instructions of a preceptor, though they are the essential

elements in the process of Self Realization. It is only when, the scriptural knowledge, instructions of a preceptor and earnest practice that constitutes true discipleship, come together that Self-knowledge (Atma vidya) is dawned, as scriptures indicate in the following verses.

EDITORIAL

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“Akaaranaayapi praaptaa bhrsaham kaarnataam dvija -

Kramaa gurupadeshadyaa siddhaye”

अकारनायाश्चप प्राप्ता ब्रषंु कारणतां श्चिज -

क्रमा गुरुपदेशद्या श्चसधये

Meaning:--“Though the instructions of a preceptor and all the rest of it are not really the means for the attainment of self-knowledge, they have come to be regarded as the means for it.” (Ref: Yoga vasista—Vol.1; 41/13; Utpatti Prakarna; Pub. W.Au.)

The Truth or the Ultimate Reality indicated by words like ‘Brahman’ etc., is indeed the pure Consciousness. In relation to it, even the limitless space is as gross as a great mountain. That pure consciousness appears to be the knowable object and gives rise to the concept of intelligence, though being the innermost Self, It is not an object of knowledge. Its reflection in the mind, gives rise to ego as shadow-of-Self, just like an image in the mirror; mind acts as the mirror; as scriptures indicate.

Atmana Esha Prano Jayate -

Yathaisha Purushe Cchaya-etasmin-etat-atatam -

Manokrtenaayaatiasmin sharire’’

आत्मना एष प्राणो जायते -

यरै्थश पुरुषे च्छाय एतश्चस्मन ्एतत ्आततं मनोक्र्तेनायातश्चस्मन शरीरे

Meaning: This Prana is born of the Atman; as this shadow is in the man, so is the prana in the Atman. By the action of the mind enters into this body (Ref: Kausalya and Pippalaa; Prasnopanisad)

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“Angushta matraha Pursho antaratma -

Sada jenanam Hrudaye san ivishta Chayathpou Brahma -

vido Vadanti”

अनगुष्ट मातरः पुरषो अनतरात्मा -

सदा जेनानां हृदये सशं्चनश्चवष्ट चयत्पोउ ब्रह्मश्चवदो वदश्चनत

Meaning:- Thou indwelled forever in People’s heart, a thumb’s measure; like light and shade; thus declare the Knower of Brahman. (Ref: Katopanisad; “Book of Knowledge Divine”---P.124-125; IUSCM; Pub. Hyderabad-59; India)

“Tameva bhanti anubhati sarvam -

Tasya bhasa sarvamidam Vibhanti”

तमेव भाश्चनत अनुभाश्चत सवं -

तस्य भास सवलश्चमद ंश्चवभाश्चनत

Meaning: Though Shines, everything else Shines. By Thy Light all this Glows. (Ref: Mundaka Upanishad; 2.2.10; ‘Book of Knowledge Divine’—ibid.)

Mind consisting of functional phases like: (1) emotive mind (manas), (2) decisive mind (budhi), remembering and forgetting mind (chitta), (3) cordinating mind or ego (ahankar). All these aspects of mind are intrinsically, insentient (jeda). Mind, being of in-itself insentient, cannot turn-back, to see or know Atman. It is the consciousness emanating from Self / Soul or Atman that make the mind as the conscious entity. And, thereby it the mind apparently becomes and acts as the very source of creational process. In view of the above stated mind-psychic structural compositional phenomenon, no other bodily-structure can

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help to have the Soul’s enlightenment except entering and becoming Self or Atman Itself. This essentially necessitates to ‘Transcend’ the Mind with the help of “Pranahuti Meditational Process”. Of course this is experienced daily by everybody, ignorant or enlightened, during the ‘Sushupti-Avastha’, that is deep-sleep of conscious phase of mind, when Mind enters into dormant or seedy-state of consciousness. But, it an ignorant state; and hence is not helpful to break the vicious cycles of repeated birth-and-death.

IUSCM, helps you to enter “THAT Exulted State” of Spiritual Consciousness of Atman-Knowing-The Atman, by Yoga. You are Welcome!

Swamiji

saivgkrao@yahoo.com

Sep 26 (1 day ago)

to me

Pujya Swamiji

Pranam

Thanks to Swamiji for giving clarifications on "The boundary is that of thoughts", and ”Silence is Silent". I shared the same with our Ashram Associates, namely chi. K.V.Prasad and Shree N Amba Shankar (working as librarian at Vignana Bharathi Institute of Techonology ,Ghatakeswar and residing in Karmanghat). Swamiji may remember him as an occasional visitor to Ashram. Shree Narendra Reddy is on pilgrimage with his family to UP and Gujarat States. He is expected to return to Hyderabad on

LETTERS / SPIRITUAL DIARIES

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28th of this month. Shree Shyam Prasad could not attend as he was infected with cold and recovering from it.

After doing meditation, we discussed the Editorial" Process of Objectification of Consciousness” By Swamiji from September Spiritual News Bulletin 2016, which enlightened that "Moksha means freedom from the objectification, mind-consciousness". As Swamiji covered the contents during spiritual interactions at Hyderabad Ashram on earlier occasions, we could understand the contents of the Editorial. For this, all the Associates are grateful to Swamiji for providing this Gnana for our spiritual progress. We feel it is better, if possible, to increase the size of letters (font size) of the Spiritual News Bulletin. Please convey our Pranams to Ashram Mata and our regards to Chi. Ravi's family. All Sunday activities at Ashram are being done by infinite Grace of Master.

Seeking Guru's Grace to All,

Your Own Self,

V Gopala Krishna Rao

Satyanarayana Chillapa chillapas@gmail.com

Dear Sri Narendar Reddy

Ashirwad

The division of Karma into three phases viz. 1.Prarabdha Karma, 2. Sanchita Karma, 3. Agami Karma, is based on the relevance of its operation on the time-continuum of Time-Space-Causation.

1. Prarabdha Karma is that part which is already released for Bhoga enjoyment, in this present life-period; this is called in popular language as ‘destiny’

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for eg. You have earned 100 Rs out of which which spent 50 Rs. this month.

2. Sanchita Karma – The one that is saved every month for future use for 10months. Remaining balance of Rs 50X10=500

3. Agami Karma – All that you have saved for past months that you are doing to spend in future use 500X10=5000

We are all doing well by the grace of Master; ashram Matha sends her Ashirwad to you and to all Associates in the Ashram. Please convey our Ashirwad to VGK Rao, Shyam Prasad and KV Prasad.

Sri Ravi, Preceptor at the Burlington, NJ USA, conveys his good wishes to all associates in the ashram.

With Master’s Blessings,

Your Own Self

Swamiji

NARENDER Reddy

Sep. 9 to me

Namaskaram Swamiji, I hope Swamiji and Ashram Maatha are well with the grace of Master. Thanks for sending me the Sept. Bulletin. Just now I have gone through it and feel that a small below mentioned correction is required in Page 4, it may be a typographical mistake.

2) Sanchita karma -- the deposited-works to be lived in future coming lives.

3) Aagami karma -- the works that are accruing while living the present-life-in-action. The results (karmaphalam) of these works may come for enjoyment (Bhoga) in this present

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life or may deposit along with Sanchita-karma for future coming live

If I am confused in understanding please forgive me.

Seeking Babuji/Swamiji blessings,

Narender Reddy

chillapa <chillapas@gmail.com>

Sep 9 (2 days ago)

to Naveen

Dear Sri Naveen Gattu

Ashirwad

Swamiji had the privilege to be seated at the Lotus-Feet (for considerable period of time and years), of My Master Samartha Sad Guru Sri Babuji Maharaj during His physical-life, sojourn, on this planet. Now the question about starting IUSCM - Institute of Universal Consciousness Movement, is the logical and natural extension of the process of attaining “Zero” through Sahaja Marga system of Philosophy, as propounded by Master. Once the ego as ‘i’ is neutralized, the consciousness automatically attains universal in consciousness. Anybody in this world, feels and says as 'I', he intuitively feels universal in his mental presence with that individual entity.

This is in short the psychological background, of Universal Self ‘I’ Consciousness IUSCM. It is only the extension of Babuji Maharaj's philosophy empirically through a separate organization for higher spiritual evolution on the plane of Consciousness. All are welcome, those desiring the evolution on spiritual-continuum Sat-Chit-Ananda; Existence-Consciousness-Bliss.

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With Master's Blessings

Your Own Self

Swamiji

On Tue, Sep 6, 2016 at 4:41 PM, Naveen Gattu <naveenkgattuhfn@gmail.com> wrote:

Pranam, I am Naveen Gattu and happy to know about you.

I became curious and so asking the question why being Babuji's student have different Organization - IUSCM. You could contribute under one Organization. Babuji has His own Organization started upon Lalaji's approval.

Sorry if my question is wrong or being rude.

Thank you

From: satyanarayana chillapa Date: Thu, Sep 22, 2016 at 9:58 AM Subject: Greetings! To: Patricia Bloom

Dr. Patricia Bloom, With reference to Tuesday’s article in the Wall Street Journal, we understand that you have taken up the noble cause of helping pain patients by suggesting alternate techniques like Meditation to lessen their pain.

From time immemorial, ancient Scriptures of India prescribed Meditation (“Dhyana Yoga” in Sanskrit) as a tool for overall physical well-being and spiritual evolution. However, there are several types of meditation which differ in goals. The most effective and highest form of meditation is the one which aims at transcending material coverings of one’s personality (physical, vital/mental being) and reach a state of one’s own “True Self” (“Atman” in Sanskrit), the

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Ultimate Reality. Once such a transcendental state is reached, he/she learns to keep himself/herself aside as a witness to the activity around; yet perform his/her duties with a high level of dexterity.

Pranahuti Meditation is one such simple and natural method that helps the seeker in experiencing the above referenced Ultimate Reality which is the very source of this creation. This experience brings down the divine-consciousness into the heart of the seeker. The experience of divine-consciousness gradually molds the behavioral personality due to divinization of the lower centers. He/she realizes that he/she is not just a physical, vital or mental being but a PURE CONSCIOUSNESS/AWARENESS itself. In the lap of this pure consciousness, one witnesses the creation, sustenance and dissolution of all happenings. This comes micro-cosmically in the beginning, and later macro-cosmically. An uncaused peace envelops the person which transcends all understandings. Our ancient scriptures called it “Immortality” (“Amrutatva”). This state of condition develops, in the seeker, a natural ability to withstand not only just bodily pain but removes mental stress and pressure of daily life; leading to a life of perpetual equanimity even in the midst of chaotic surroundings. Please find attached a flyer which shows a pictorial representation of Pranahuti Meditation and its benefits. You are welcome to send us an email or visit us in New Jersey if you are interested to know more about this technique. Swamiji.

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From: satyanarayana chillapa Date: Thu, Sep 22, 2016 at 10:45 AM Subject: Re: Update On Ashram, Hyderabad To: Dr.Gopalakrishna Cc: Ravi

Dear Dr. VGK. Rao ASHIRWAD WE are fine here; it is already 2 Months, since we came to New Jersey, USA. Swamiji is happy to know that under your able stewardship, Ashram’s Sunday activities are going on, normally. Please convey Swamiji's Ashirwad to our Associates, Sri Narender Reddy. KV. Prasad & Sri Shyam prasad. Regarding the clarifications, 1- “The boundary is that of Thoughts”, I feel Mahatma, Sri Babuji Maharaj, meant, that Consciousness, of creational process is the infinite ocean which, on empirically gets limited by the emergence of Thought; thus, setting a hypothetical boundary of thought to the unlimited thoughtless consciousness into limited facts of day-to-day life. 2--. “Silence is silent''---During meditation, one enters to the zone of 'Savikalpa Samadhi' & Nirvikalpa Samadhi. In Savikalpa Samadhi, one is still aware of that “I am meditating”. In next Stage, Mind enters the zone of 'Silence' where the awareness of doing meditation is drowned in the deep-Silence of Atman / The Self. Because the Mind is transcended: all thought waves are subsided, the very Format of Transcendental Meditation.

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Ashram Matha, sends her remembrance to you, & Sow. Kalavathi to all Associates, in the Ashram. Sri Ravi, the preceptor of the New-jersey Ashram remembers you all & conveys All best-wishes With Masters Blessings Swamiji Rest OK. On Tue, Sep 20, 2016 at 4:26 AM, <saivgkrao> wrote: Pujya Swamiji, Pranam Hope this mail would find Swamiji and Ashram Mata in good health. Shree Narendra Reddy and Chi.Prasad and Myself attended Ashram on Last Sunday 18 September 2016. We discussed the Message from the Master, An Astral Transmission through Swamiji. From current issue of Bulletin, we felt we require more elaboration on the sentence, 1. “The boundary is that of thoughts” 2. Is Silence is Silent, does it implies 'SunyaSthisthi'? Please convey our Pranams to Ashram Mata and Regards to Chi. Ravi's family. This time the format of September Bulletin has come nicely. Thanks to chi. Ravi for his dedicated efforts.

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Seeking Guru's Grace to All Your Own Self, VGopala Krishna Rao. (1) By Audi Guru Sri Lalaji Maharaj

(Cont. from previous Month)

“This is also the state of Gyana (knowledge). It’s uniform, continuous and individual flow (like a stream of oil) is meditation; nothing except the object of meditation (Dhyey) no other thought or resolution but a unified flow is meditation. Its flow would make one introspective and then one should try to realize the Self. One should then dissolve that subtler than subtle Vriti (faculty) and when it is the state of existence of Gyana alone and even beyond that when it is only the Drishta or Sakshi Bhava ( the one who is observing or witnessing) the Sadhak should consider himself to be the one who is so observing or witnessing. In the end even this Drishta or Sakshi Bhava would also disappear. The Kathopanishad also states (1:3:12 and 2:3:10) that the five organs of senses together with Manas (the mind) get established in the Self and the Buddhi (intellect) also does not react, that is Param Gati (or the Supreme State). He experiences that bliss in his own self, which is beyond the senses and which can be ‘experienced by pure intellect’ (here to say ‘experienced by pure intellect also does not appear to be proper but it is being said to convey the message). Considering nothing else greater than this bliss, he does not get upset by any sorrow or difficulty, and feels content with this state of bliss.”

QUOTABLE QUOTES

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(Ref: “Auto biography of a Sufi’ –The Night Shelter (Nisha-Nid); P.162-163-Pub.B.R.Delhi; 110052)

(2) Mahatma Sri Babuji Maharaj

(Continued from last Month Issue)

“Suppose a person reaches from A to B, he may not have the same experience which another person has while travelling between the same two points. So far as reaching the destination is concerned, both have reached it. The best method is to leave everything to Master. Secondly, one should take everything, whether good or bad, as coming from Master. “The secret behind my characteristic smile was that I was all the time absorbed in His attendance and would consider myself as an insignificant servant. I had nothing to do with outward show. I considered my entire belongings, including the house, to be His, and remained happy under all circumstances. You too should consider likewise and remain thankful. Dhruva loka is a place where people of high attainments in spiritual field reside. Take this world within the jurisdiction of your work. The residents of this loka have no body. Today I am giving you full control over the state concerning atmosphere (Picture appeared which gave an idea of the region of atmosphere.); the region which is higher than the one you saw in the picture is subtler. It gives motion to the air. It would be appropriate if is called ‘the brain of air’. This region is present in the human body also.

(3) Letter from Babuji Maharaj to Saint Kasturiji Sahahjahanpur

Dated: 16-11-1956

Dear daughter Kasturi

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Received your letter dated 10th Nov.1956. Your place of spiritual journey is now M1 and you have described your condition of that point. Before this the place was L1 and this is the place next to it. You may write to me after going through the letter that the last point was certainly L1. You have written that the spiritual-eye does not peep into Inner-self and you cannot do it forcibly. There is a saying that “what the naked woman will take bath and what she will squeeze after taking bath”. You have, already stack to that thing in which you wanted to stick to: you now experience and feel its after effects after melting yourself. You have written about some sort of light (effulgence) around you. The thing to which you have already sticked to, has created this third thing which is totally pure. Every human being has this thing, but those who have evil ideas and are badly, deeply involved in worldly affairs, do not have this thing, or this sort of light. As it remains unchanged. I tell you about one new fact. When the condition of any person becomes changeless, that sort of light (effulgence) expands and spreads in the whole universe. The heart does not feel monotony because your heart is no more yours. I have answered to your letter in brief. Blessings to youngers and Pranam to Chaubeji.

Yours Well Wisher

Ram Chandra

(4) Dr.K.C. Varadachari

(Continued from last issue)

“At any rate the above way of reasoning makes the concept of the Subject sans-object intelligible. It appears then that there is no other way except to accept the situation, as it is only way by which we shall know things as in themselves

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which is the intrinsic truth about them requiring no further confirmation. The object thus presents itself as having a subjective swell as an objective aspect. To deny either is to gain a fictitious truth. But as amongst the two the more important is the thing in itself, which falls on the subject side, and the knower has to identify himself with that part of the existence through intuition to gain access to it. The other aspect is freely gained through scientific observation. But it requires the pragmatic test also. This is the ‘paratha pramaana’ necessary for gaining the truth of the external relationship of the object with other objects in a common universe. How these two have to get reconciled in the unity of knowledge is yet a deep and profound problem bringing in as it does, the problem of dual reality or appearance and reality”.

(Ref: Shri Ramanuja’s Theory Of Knowledge--Problem of Unity; P. 126; Pub. T.T.D, Tirupati, India.)

(5) Ashtavakra Gita

“Yasyaanthah Syaad Ahankaaro -

Na Karothi Sah -

Nirahankaara Dheerena -

Na kinchid Akritam Krutam”

यस्यानतः स्याद् अहङ्कारो -न करोश्चर्थ सः -

श्चनरहङ्कार धीरेण न श्चकश्चचचद् अकृतं कृतं

Meaning: He who has the ego-sense in his within, acts even though he doesn’t act. Surely the Wise one, who is free from ego does not act even when he acts, or when he does not act.

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Amplification: All actions spring from man’s ego and his ego-centric desires. One who is conscious of his separate individuality cannot avoid his ego-sense and, truly if he is not physically working in the world outside he acts (karoti sah). One who is extremely conscious of his body and mind, even when he is sitting down for meditation, though he is not apparently working in the world-outside, cannot quieten his mind, and therefore is in a state of dynamic activity in his within; he does not work; but he merely acts. In a spontaneous inspired act there is no ego, and as such divine acts cannot create any Vasanas, the reactive-impressions, positive or negative in the personality of the Sage; they are actionless-actions. (6) Bhagavatapurana

“ta eva niyamah saksat -

ta eva ca yamottamah -

tapo danam vratam yajno -

yena tusyaty adhoksajah”

त एव श्चनयमाः साक्षात -

त एव च यमोिमाः -

तपो दानं व्रतं यज्ञो -

येन तुष्यत्यधोक्षजः

TRANSLATION

This is the best process for pleasing the transcendental Supreme Personality of Godhead, known as Adhoksaja. It is the best of all regulative principles, the best austerity, the

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best process of giving charity, and the best process of sacrifice.

(7) Yogavasista

“Aakaaraadi parichinne mite vastuni tatkutah -

Akrutrimam anaa dyantam devanam viduh”

आकाराश्चद पररश्चचनने श्चमते वस्तुश्चन तत्कुतः

अकृश्चत्रमं अना द्यनतं देवानां श्चवदुः

Meaning:--God is without from and undivided, (not in the objects); that splendor (devanam) which is not made and which has neither beginning nor end is known as deity (deva) or Lord Siva which is pure consciousness.

Amplification:--If one is unable to worship ’Siva’, then he is encouraged to worship the form. The latter yields finite results but the former bestows infinite bliss. The wisdom, self-control, and the perception of the Self in all beings are the constituent ingredients of the worship of Siva, the Absolute Almighty Reality. The Self-Atman-Soul, is Lord Siva, who is fit to be worshiped at all times with the flowers of Wisdom. (8) Book of Knowledge Divine – Part I

“According to Vishistadvaita, Jeeva (Chit), matter, (Achit) and Ishvara (God) are real. Of course, Chit and Achit are the special qualities (Prakara) of Eshwara and, Eshwara is the possessor of these qualities or modes (Prakarin). A Prakarin is that by the help of which its substratum is known. Prakara cannot exist without the Prakarin. Therefore, Brahman possessed of Chit and Achit is termed one. As Prakarin and Prakara are intrinsically different; there is difference in their nature. Achit is of three varieties,

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viz. Shudha Satva, Mishra Satva, and Satva Sunya. Shudha Satva is self-effulgent. It is called Paramapada. Time is Satva Sunya but is also eternal like space. Mishra Satva being subject to Satva, Rajas, and Tamas develops in the form of 24 tatvas called as Prakruti, Mahat, Ahankara, the subtle elements, senses, etc. It also forms the body and Ahankara of jeeva according to their previous karma. The embodied souls surrender themselves to God and due to bhakti recollect and reflect on Sastras and meditate upon his qualities to get rid of ignorance by His grace.’’

(Ref:--‘’Book of knowledge Divine—2nd Edition’’; P.6, Pub. IUSCM, Hyderabad, India

Part II - SELF AS WITNESS - AUSPICIOUS CONSCIOUSNESS

(Atmanah, Sakshi Chinmatroham Sada Siva) The model analyzes life experiences of corporeal self (Jeevatma) at different states of conscience viz., Waking, Dream and Sleep in relation to Physical Body, Astral Body and Causal Body Self (Atman), the spiritual center of Consciousness seated in the ethereal space of the heart (Hrudayakasha) is enclosed by three bodies viz., Sthula Sareera (Physical Body), Sukshma Sareera (Astral Body) and Karana Sareera (Causal Body). When Atman gets reflected as shadow in astral body it appears to take the role of corporeal self. In waking state, mind conscience is mainly concerned with physical body and its activities of gathering experiences of outside objects. In dream state, mind conscience is with-drawn from physical body and wholly concerned and preoccupied with astral body that now expands vastly creating astral world of its own impressions of present and past lives without depending on outside objects. In sleep, mind becomes dormant

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functionally and conscience merges with Atman, the Consciousness itself-just like the light of a lamp in daytime merges with the light of the sun. Ego of the corporeal self is not permanent. It changes according to particular dimension to Conscious Mind viz., the ego of waking state is not the same as the ego of the dream state. They are different, having their own identity roles relevant to that state of conscience dimension. For e.g., the ego in waking state may be a beggar, while in dream state the ego may be a king etc., and in sleep state of conscience there is no ego, as astral body is dissolved functionally. However in all these three states, there is one constant, immutable base linking them into a unified entity of Consciousness, witness (Sakshi) Atman, the Reality.

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Editorial Board:

Hyderabad: Professor V. Gopala Krishna Rao, Prof. M.Pochiah, Dr. I. Srinivasa Rao, Sri Anjaneya Prasad Sydney: Mr. Govinda Sami, Mr. Satyanarayana Sunkara,

Mr. Hari Chillapa

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