Divya Jyothi July 2014

Prostrations to Gurudeva 2

Sadguru Manasa Puja 6

The Goal and the Way 9

Panchamrutha 25

The Law of Karma 26

Atma Gita 27

Fact and Truth 27

Birth and rebirth 29

Rasa Leela 29

Adhyatma Guru 30

Purpose of Meditation 31

Purity and Impurity 31

The monthly ezine from the Light of the Self Foundation

Guru Purnima 2014 Edition. Rs 50 .

1) O Sadgurudeva! Prostration to the Deva, to the Gurudeva; Prostration always to

Thou who is one with Pure Consciousness (the Auspicious One). Prostration to Thou

who is the Auspicious Primordial Source of Creation and Controller of Atmajyothis.

2) O Sadgurudeva! Prostration to the Destroyer of Ignorance, Prostration to

the Eternal, the Shining One and the supporter of the Inner Universe. Prostration

always to Thou, who has Cool Brightness like the Moonlit Night, and the Radi‐

ant Form of the Moon, and who is Joy Himself.

3) O Sadgurudeva! We Bow to Gurudeva who is the Source of Welfare, who

is Great, Fulfilled and Abides as the inner Universe. Prostration to Thou who is

the Destroyer as well as the Prosperity which supports the Earth and who is

the creator of Atmajyothis (in the Divine Play of Creation of Atmajyothis, Sustenance

of knowledge and Destruction of ignorance in Atmajyothis).

4) O Sadgurudeva! (Prostration to) Gurudeva, who helps us in crossing over

the Difficulties and Dangers of Life and who is the Essence of All Causes. Prostration

always to Thou, who is renowned and widely known outside as Guruji. Just as Thou

is Dark and Smoky and Difficult to know Inside as Pure Consciousness (in Medita‐

tion).

5) O Sadgurudeva! Prostration to Gurudeva who is extremely gentle like

the Moon and also extremely terrible like Rudra. Prostration to the Thou who is

the Supporter of the Universe and Prostration to Thou who is the Creator of the Uni‐

verse.

6) O Sadgurudeva! Prostration to that Gurudeva, who is in all Atmajyothis is as Vish‐

numaya. Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration

again and again.

7) O Sadgurudeva! Prostration to that Gurudeva, who in all Atma‐

jyothis is reflected as Consciousness. Prostration to Thou, Prostration to

Thou, Prostration to Thou, Prostration again and again.

Prostration to Devadideva Sadgurudeva Pujaneya Prabhuji

P a g e 2 D i v y a J y o t h i

8) O Sadgurudeva! Prostration to that Gurudeva, who in all Atmajyothis is abiding in

the form of Intelligence. Prostration to Thou, Prostration to Thou, Prostration to

Thou, Prostration again and again.

9) O Sadgurudeva! Prostration to that Gurudeva, who in all Atmajyothis is abiding in

the form of deep sleep, who makes us experience oneness with Pure Consciousness.

Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration again and

again.

10) O Sadgurudeva! Prostration to that Gurudeva who in all Atmajyothis is abiding in

the form of hunger, hunger of Wisdom. Prostration to Thou, Prostration to



jyothis is abiding in the form of Shadow, protecting us 24x7. Prostration to

Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.


jyothis is abiding in the form of Power (inner strength), Power to reach the goal.


again.


jyothis is abiding in the form of Thirst, Thirst for Atmajnana Prostration to



jyothis is abiding in the form of Forbearance, Self‐control or detachment from mate‐

rialistic things. Prostration to Thou, Prostration to Thou, Prostration to



jyothis is abiding in the form of Genus (Original Cause of Everything), Cause of all

causes and the effect of all causes. Prostration to Thou, Prostration to




jyothis is abiding in the form of Modesty, behavior, manner, or appearance, intended

to avoid impropriety or indecency. Prostration to Thou, Prostration to



jyothis is abiding in the form of Peace. Mental calmness, serenity: the peace of mind.


again.

18) O Sadgurudeva! Prostration to that Gurudeva who in all Atmajyothis is abiding in

the form of Faith (in Higher Self). Prostration to Thou, Prostration to


19) O Sadgurudeva! Prostration to that Gurudeva who in all Atma‐

jyothis is abiding in the form of Loveliness and Beauty. (Love and Compassion – the

real beauty). Prostration to Thou, Prostration to Thou, Prostration to



jyothis is abiding in the form of Good Fortune. (being in presence of Gurudeva is it‐

self a good fortune). Prostration to Thou, Prostration to Thou, Prostration to


21) O Sadgurudev! Prostration to that Gurudeva who in all Atmajyothis is abiding in

the form of Activity. (involvement in Pancha maha yagna – the greatest spiritual ac‐

tivity). Prostration to Thou, Prostration to Thou, Prostration to Thou, Prostration

again and again.


jyothis is abiding in the form of Memory. (memory of the great transformation).


again.



jyothis is abiding in the form of Kindness. (Compassion towards all beings). Prostra‐

tion to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.


jyothis is abiding in the form of Contentment. (no materialistic craving). Prostration

to Thou, Prostration to Thou, Prostration to Thou, Prostration again and again.

25) O Sadgurudeva! Prostration to that Gurudeva who in all Atmajyothis

is abiding in the form of Mother. (by giving the new birth).Prostration to



jyothis is abiding in the form of Delusion. (with the understanding that Delusion is

also the manifestation of Pure Consciousness). Prostration to Thou, Prostration to


27) O Sadgurudeva! Prostration and Prostration to that Gurude‐

va who governs the faculty of senses of all Atmajyothis in all the three worlds.

(waking, dreaming and deep sleep). Prostration to Thou, Prostration to


28) O Sadgurudeva! Prostration and Prostration to that Gurudeva who in

the form of Pure Consciousness Pervades this Universe and Abides in It. (inner world

all Atmajyothis). Prostration to Thou, Prostration to Thou, Prostration to




र�नैः किपतमासनं िहमजलैः �नानं च िद�या�बरं

नानार�निवभिूषतं मगृमदामोदाङ्िकतं च#दनम ्।

जातीच�पकिबवप&रिचतं प(ुपं च धपंू तथा

दीपं दवे दयािनधे पशपुते -�किपतं ग.ृताम ्॥१॥

1.1 (O Sadgurudeva! please accept my mental worship of You) I offer an Asanam

(Seat) studded with Gems for You to sit on; I bathe you in cool waters from the Him‐

alayas; and with Divine clothes...

1.2: ... decorated with various Gems, and with marks of sandal paste of the Musk

Deer (Kasturi), I adorn Your form,

1.3: I offer You flowers composed of Jaaji (Jasmine) and Champaka (Magnolia), along

with Bilva leaves, and wave Incense sticks ...

1.4: ... and Oil Lamp before You, O Gurudeva, You who are

an ocean of compassion and the Pashupati (the Lord of the Pashus or beings); Please

accept my offerings made within my Heart. O Gurudeva! O Pujaneya!

सौवण3 नवर�नख5डरिचते पा&े घतंृ पायसं

भ8यं प9चिवधं पयोदिधयतंु र�भाफलं पानकम ्।

शाकानामयतंु जलं ;िचकरं कपू<रख5डो==वलं

ता�बलंू मनसा मया िवरिचतं भ>�या ?भो �वीकु; ॥२॥

2.1 (O Sadgurudeva!, please accept my mental worship of You) I offer

You Ghrita (Ghee or Clarified Butter) and Payasa (a sweet food prepared with Rice

and Milk) in a Golden Bowl studded with Nine types of Gems, ...

2.2: ... and then offer five types of different food preparations, and a special prepara‐

tion composed of Payas (Milk), Dahi (Curd) and Rambhaphala (Plantain),

2.3: For drinking I offer You tasteful water scented with various Fruits

and Vegetables; then I wave a piece of lighted camphor before You ...

2.4: ... and finally offer a Tambula (Betel Leaf) and complete my food offering;

O Gurudeva! Please accept my food offerings I created in my

mind through devotional contemplation.

Sadguru Deva Pujaneya Prabhuji Manasa Puja


छ&ं चामरयोयु<गं �यजनकं चादश<कं िनम<लं

वीणाभेBरमदृङ्गकाहलकला गीतं च न�ृयं तथा ।

साCाङ्गं ?णितः �तिुतब<हDिवधा .ेत�सम�तं मया

सङ्कपेन समिप<तं तव िवभो पजूां गहृाण ?भो ॥३॥

3.1: (O Sadgurudeva! please accept my mental worship of You) I offer You a Canopy

(Umbrella) for cool shade and with a pair of hand fans made of Chamara I fan You; I

offer You a shining clean mirror (representing the Purity of Devotion in my Heart),

3.2: I fill the place with Divine songs and dances accompanied by music from Veena

(a stringed musical instrument), Bheri (a kettle drum),Mridanga (a kind of drum)

and Kaahala (a large drum),

3.3: In this Divine surroundings, I do full prostration (Sashtanga Pranam) before You

and then sing various Hymns in Your praise; All these are by me ...

3.4: ... created in my Heart and offered to You; O Gurudeva! O Pujane‐

ya! Please accept my mental worship.

आ�मा �वं िगBरजा मितः सहचराः ?ाणाः शरीरं गहृ ं

पजूा ते िवषयोपभोगरचना िनGा समािधि�थितः ।

स9चारः पदयोः ?दिHणिविधः �तो&ािण सवा< िगरो

यI�कम< करोिम तJदिखलं श�भो तवाराधनम ्॥४॥

4.1 O Sadgurudeva! You are my Atma (Soul), Devi Girija (Gurumaa) is my Buddhi

(Pure Intellect), the Shiva Ganas (the Atmajyothis) are my Prana and my body is

Your temple,

4.2: My Interactions with the world are Your worship and my sleep is the state of Sa‐

madhi (complete absorption in You Gurudeva)

4.3: My feet Walking about is Your Pradakshina (Circumbulation); all my Speech are

Your Hymns of Praises,

4.4: Whatever work I do, all that is Your Aradhana (worship), O Gurudeva! O Pu‐

janeya.


करचरणकृतं वा>कायजं कम<जं वा

Lवणनयनजं वा मानसं वापराधम ्।

िविहतमिविहतं वा सव<मेत�Hम�व

जय जय क;णाMध ेLीमहादवे ?भो ॥५॥

5.1 Whatever sins have been committed by actions performed by my hands and feet,

produced by my speech and body, or my works,

5.2: Produced by my ears and eyes, or sins committed by my mind (i.e. thoughts),

5.3: While performing actions which are prescribed (i.e. duties prescribed by

Gurudeva), as well as all other actions which are not explicitly prescribed (i.e. ac‐

tions done by self‐judgement, by mere habit, without much thinking, unknowingly

etc.); Please forgive them all.

5.4: Victory, Victory to You, O Sri Pujaneya Prabhuji, I Surrender to You, You are

an Ocean of Compassion. O Gurudeva! O Pujaneya.

Wishing all Atmajyothis a very

happy Guru Purnima. We have

picked up a few selected talks of

Prabhuji for this edition. Hope

you enjoy reading

‐ In Guruseva

My respectful Pranams to all Atmajyothis. Today let us talk about 'The Goal and the

Way’ in the context of Spirituality or Enlightenment or Mukthi. The moment we

speak about Enlightenment or Mukthi, several rosy pictures come into our mind. The

rosy picture is, to leave the job, leave the family, go to some very nice and peaceful

place, where your husband or wife will not disturb you, sit peacefully, of course, you

should preferably sit under a banyan tree, so that enlightenment will become easier

because there are case studies of many people getting enlightened under banyan tree

or may be, at least go to Himalayas, find a cave, sit there and somehow some light will

come into your head. Then after some time you can come and claim that I was in

Himalayas for several years and I found romantic pictures, very nice images etc. Un‐

fortunately, life is not like that. Where ever you go, you think it is a peaceful place,

away from the home, very serene environment, but, you forgot to take your mosquito

coils. You will spend all your time in chasing the mosquitoes. Already you're chasing

troubles here. Your wife may not be troubling you, your boss may not be troubling

you, but there, mosquitoes will trouble you. So go to Himalayas, there is no trouble at

home here, but there is chilly weather out there. Make sure you pack enough medi‐

cines, for pneumonia, cough and cold. See, these are all the pictures we have all gath‐

ered from many of the stories, novels, movies etc. It is very far away from truth. What

is the state called Mukthi or Enlightenment or liberation? What is required to do that

or achieve that? This is the topic of the day. First you have to understand what is the

goal, what do you mean by enlightenment, what do you mean by liberation, what do

you mean by Mukthi, that you should be clear. A state in which you no longer seek

anything, no longer you want anything, you feel much contended deep inside, is

called Mukthi. Constantly in our life we are seeking something. We are searching for

something; we are trying to become something. There is a constant urge in us, to be‐

come something. Ask any child what he/she wants to become, they will say, “I want

to become a policeman, I want to become a pilot”, and if you ask girls, they will say, “I

want to become a doctor.” All the time you want to become something, then you have

a class, a bright student is there and you want to become like that bright student,

then of course the teacher comes with a stick. The teacher is the biggest personality

in front of you, so you want to become a teacher so that you can control all the kids.

So that is our childhood fantasy to become something. As we grow up a little bit, we

see lot of success in life, lot of people have become professionally very successful, and

The goal and the way


if you are an engineer you always think of becoming something like a Bill gates. If you

are doing business you think of becoming something like Ambani or some other big

businessman. So our urge for becoming something, is one thing which is very con‐

stant, ‘I want to become something, I want to become something’. That is why they

sing that song, ‘Honge kamyaab, hum honge kamyaab ek din!’ one day or the other

we will become successful. How we will become successful? By becoming somebody

who has become something in life. So our deepest inner urge, is to become some‐

thing. And girls of course, want become somebody most beautiful, they want to be

called beauty queen of college, want to look fair, whiter than the snow, thinner than

the line, dimension of perfect beauty. Somewhere I want to become something, that

feeling is so strong in us; constantly we are trying to become something. We join a

job, there is a competition inside, the corporate world is full of competition, the cor‐

porate is full of politics, and somewhere you want to emulate somebody who has be‐

come successful in your corporate. You want to become like him. You have married

the most beautiful woman on the earth, now your urge is, ‘Why can't my wife become

something like that lady.’ So somewhere you have an urge to become something or

somebody who is related to you should become something. This urge for becoming

something puts a lot of pressure on us. Somewhere we are not comfortable with what

we are, deep inside we are not at all comfortable with what we are and whatever state

it is.

There is a restlessness deep within, and this restlessness is exploited by the all the big

parts of the society. So politicians exploit it for gathering vote. They say, your condi‐

tion is horrible, this country needs revolution you vote us and we will give a big revo‐

lution to you and later, again you will find out that you have to do another revolution

to throw out these guys. The sales guys, the marketing people have exploited you,

“Use this face cream, you will look beautiful or buy this branded vehicle, you will look

rich etc. etc.”. So this restlessness in us becomes a matter of exploitation by so many

people. So then we get into religion because we feel restless inside. For overcoming

the restlessness we seek many avenues, it can be religion, it can be entertainment, it

can be sports, sports is supposed to be relaxing us, but now the sports have become a

cut throat competition that even in corporate world you don’t have so much competi‐

tion. People are ready to kill each other, sports are supposed to be sportsmanship, or

rather what do you call as the spirit of sportsmanship. Other than that everything is

there in sports. The corruption is there, the exploitation is there, the ruthless compe‐

P a g e 1 0 D i v y a J y o t h i

tition is there, the politics is there, what is not there? So then you take music because

somewhere you feel that musician is better than me I want to become like that. So, at

what point of time are you going to be yourself?

Searching for Peace

You start looking for a religion as an avenue. Everybody make promises, religion says

come to me believe in this, you will get eternal peace after death. Oh my God! That is

a bigger promise actually. While you are alive you don't have peace, so you will think

that at least after death you'll get some peace, at least you will become a little bit

more hopeful because it is very clear now that while you are alive you will never get

that peace. Everything you have tried out, so this promise of some peace after death

also appears to be attractive enough now. Some loka, some place where you can enjoy

peace after death. So that also becomes attractive, that you want to try out this also.

Now it becomes a commitment, a serious commitment. So multiple avenues are

tried out, multiple ways of chanting, multiple ways of practices, multiple followings,

following this path or that path, believe in this or believe in that etc. all things are

tried out. Now only the thing is that religion gives little more long lasting promises,

because that doesn't give instant quick fixes. So it says that only after death you will

get something, so you can’t get that easily. Whereas for everything else, you come to

conclusion very quickly, for example in politics where politicians say, ‘I will promise

you water or electricity, your life will be much more beautiful’ and after 1‐2 months

you will come to know what is the problem with these guys. Whereas in religion it is

very difficult to find out what is the problem, because the problem is after death not

before that. So you are in trouble. Your restlessness is not gone and the peace is not

obtained. So this is the state of affairs of a human being. So what are we seeking?

We are trying to become something every day. So then we head into spirituality.

Promises of religion are after death, spirituality promises are now, instant enlighten‐

ment, instant peace, and instant bliss. And of course, the price range will vary, very

quick peace, very quick enlightenment, the price can be different. So now what to do?

You start looking for peace, bliss immediately. Now your urge is, to become at least

like Guruji. Until now you have something else to become, now you say, ‘I want to be‐

come like Guruji’. You start growing beard, wearing a saffron dress. So somewhere

your desire to become something is pushing you into all areas, getting you into trou‐

ble, getting into bondage and trap, the bondage and trap can be on top of Himalaya

mountain, or it can be a monastery or it can be in an ashram or it can be a temple,


somewhere you're getting dragged into a situation just because you want to become

something.

So the desire to become something is the basic nature of human being, or basic in‐

stinct of survival. Now, you have tried out many things, already you are probably be‐

yond middle age, and some wisdom has come to your head. So trying out everything

has not given you peace so then you start searching for peace within. Somewhere

within me there must be peace, because every spiritual teaching says there is peace

within you. So you have to go inside. You close your eyes and try to go inside, is there

peace? Only darkness can be seen inside. It is said that there is peace in your heart,

‘My God !! Heart is a muscle, which keeps on pumping blood, how can peace be

there?’ You still try for some time and then some dreams and some memories will

come, where is this peace? You have tried out everything already, all sorts of Pra‐

nayama, all sorts of breathing practices, all sorts of yoga, healing, natural healing,

unnatural healing, everything is tried out. All chantings are over, all poojas are over,

and probably you have gone to all pilgrimages all over the world, yet peace has not

come. And you think that something is wrong with you, “Don’t know how many life‐

times karma I have done. This is not working out. Those people, they are very peace‐

ful and all they must have done much good karma in many life times that is why they

are like that.” So you come to that position. So this is what you say urge, urge to be‐

come something or somebody.

Be yourself

Then an urge opens up in you, how I can be peaceful. All these ventures, adventures,

misadventures, are not an indicated result; in fact they put us into more trouble. Is

there a way of finding peace within me? So, that urge opens up. For that you have to

realize that, to have peace within you, the urge for you to become somebody or some‐

thing has to stop. The urge to become something has to drop, whatever I am and in

whatever condition I am, I am ok. The ability to accept yourself as it is without trying

to become something, is basic need for experiencing peace. From becoming some‐

thing or becoming somebody you have to come to a stage to be yourself. That desire

to be myself, not becoming somebody, not becoming something, just to be myself, to

be comfortable with myself, is called Mukthi. You have heard a lot of concepts of

Mukthi, liberation. To be at peace with whatever condition you are, is called Mukthi.

With all your faults, with all your painful memories, with all your short comings, if


you are able to accept yourself, and be at peace with yourself, not trying to become

somebody or something, that state is called Mukthi. That is all. If you have any glori‐

fied concepts of Mukthi, at least I am not aware of that. Can I accept myself as I am,

can I drop the urge to become something or somebody, that is called Mukthi, libera‐

tion. So this is the goal of spiritual life. The goal is to come back to yourself in what‐

ever condition you are, to be yourself, is called Mukthi. Otherwise you are not your‐

self.

Multiple Selves

First of all do you know how many Selves you have? How many types of Selves you

have within you? A lady has a Self called mother, daughter, daughter‐in‐law, wife,

officer, a beautiful woman, a middle aged woman, a technology person, a Pakistani,

an Indian, a Hindu, Christian etc. Each one of these multiple identities will start

identifying itself with you. A man can be, handsome, he can be smart, rich, powerful,

a business man, employee, smart professional, marketing professional, husband, fa‐

ther, son, father‐in‐law, so many identities we have, and we get stuck to each of those

identities very well. In each of these identities, again we want to become something.

As a mother you want to become an ideal mother, but what is that ideal mother you

don't know, and all mothers‐in‐law want their daughters‐in‐law to become ideal

daughter‐in‐law and husbands of course, want their wives to be ideal wives. So we

have not only pressurized ourselves to become something, but we also pressurized all

the people around us to become something. At least one should be a good religious

person. You put pressure on others also that they should become something. And

how many Selves we have, how many identities we have, and in each of the identity

we are striving for becoming something. And many of these identities are clashing

with themselves also. There is a constant war happening between these identities. A

wife is always in fight with her other identity as a mother, wife has to attend to hus‐

band and as a mother she has to attend to children, so there is a clash. And the same

wife, as a daughter‐in‐law is also in clash with the mother‐in‐law, you have to take

care of her needs also. Each of these multiple identities clashing into each other, con‐

flicting into each other, and each striving to become something, somebody is what

human life is about.

All scriptures say, you are a jivatma, individual soul. I would say you are a crowd. You

are not a single person, in each of us there is a big crowd and in that crowd, each of


them is fighting with each other and each of them is fighting to become somebody

else. That crowd is what you are and you have to escape from that crowd. It is not

from your husband, not from your wife or not from your job, You have to escape from

that crown within you which is trying to become something all the time. That crowd

is called Samsara. People have very wrong understanding of Samsara. I conducted a

class in some place, so there are people who are attending religious courses from a

long time, that time I was not getting such a standard definition of Mukthi just like

what I am giving now, I was talking about Mukthi liberation. Swamiji, they call me

Swamiji, I am not swamiji. They asked me, how is it possible for us? We are in Samsa‐

ra; I asked him, ‘What Samsara are you in?’ I am married Swamiji, I have two chil‐

dren, I am doing business. Then I asked, “Is that Samsara?” How people are dealing?

Married means wife with two children. Business means you have to deal with some

customers. That is not Samsara. Samsara is what is within you. How many identities

you have? How much of conflict is there within those identities? How much of con‐

fusion is there in those identities? And each of these identities is trying to become

something that creates chaos. We see in the politics so much of chaos, so much of

fighting. What you don’t understand is the politics that goes on within you. That pol‐

itics is called Samsara. The politics outside will not affect you. What affects you is the

inside politics. Inside, the trauma that is there, multiple identities, multiple person‐

alities, multiple ideas, multiple goals and visions, this is what affects you. This is what

is called Samsara.

Aloneness

Liberation means, beautiful word called ‘Kaivalya’ which means alone. This is the

name which is given for Liberation in Yoga Sutra. Mukthi means freedom. Freedom is

a negative word and Kaivalya is a positive word. Kaivalya means to be alone. To be

alone not from outside, but deep within you. Yesterday I was reading a standard clas‐

sical text on Enlightenment, written by a great author. So much of bias in that text.

So to get Liberation, do you have to run away from the society or run away from the

family? To run away from anything outside is not Mukthi or Liberation. To run away

from wife or husband is called divorce. In the medieval times, there was no word

called divorce, ok, that was a method used, that’s all. Now a days, there are modern

sophisticated methods called divorce if you want to run away from wife or husband.

It has nothing to do with Mukthi. To be free from the crowd within, to be alone with‐

in is called Mukthi. Alone means, ‘Al one’, alone is a beautiful word, ‘all one’ is called


Mukthi. All one within yourself is called Mukthi. Can you be alone inside? That is

called Mukthi. How can you be alone inside? Only when you understand the identi‐

ties causing conflict within you, when you realize that you are none of these identi‐

ties, you are a pure Atma, Chaithanya and these identities are the masks which are

given by the society to you to operate and the masks have nothing to do with you, you

are not the mask, you are a pure soul, then only you can be Atma, then only you can

be free from the conflict within. To be free from the conflict within, to be free from

the crowd within is called Mukthi. This is real Liberation.

Experiencing Bliss

The goal is to be free from the crowd within in you, to be all alone within yourself,

which is called Mukthi. When you are all alone, there is deepest peace. That is Bliss.

This bliss you experience every day is when you go to deep sleep, where there is no

husband, wife, boss, stock market or politics to trouble you. Definitely there is no

Mother‐In‐Law or Daughter‐In‐Law. So then who is there? You are all alone. And you

say, ‘I had a very restful state of sleep’. In your 24 hours, the deepest peace you get is

in that half‐an‐hour when you were in deep sleep. Otherwise you are dealing with a

big crowd within you all the time, the crowd of conflicting ideas, crowd of conflicting

ambitions, each of them fighting against each other for supremacy within you. The

peace which you experience in deep sleep is the indication of peace which you can ex‐

perience in Mukthi. So what is the difference? In deep sleep, your ignorance has not

gone. You are unaware of your natural state. You are actually going into deep sleep,

while going into deep sleep your awareness is fading, you go with an idea that I am

the body, you go with an identity and in that identity you experience deep sleep. So

you come back and say in deep sleep there was nothing. That crowd disappeared; you

experience peace because you were all alone. But you did not recognize that the peace

was there because you were all alone. Peace you said because there was nothing else,

you did not realize that it was your own peace that you were experiencing at that

time. So to experience that Peace, in your conscious condition, when you are fully

aware is called meditation. So what is the different? You are always entering into

meditation unconsciously in deep sleep. Consciously can you enter into a state of

peacefulness? That is called Meditation. What is the difference? In your waking state,

you enter into a conflicting multiple ideologies, personalities, identities etc. In wak‐

ing state, you are body conscious, you interact with the world and the world enters

into you. The world is a residue in you; the world is an impression in you. The world


accumulates as an identity in you. The world becomes a part of you and that is where

the problem is. This problem starts in the waking state. In dream state it cannot hap‐

pen, in dream state you can only relive the identity, and you go through the memo‐

ries. It is not a fresh input, every time you interact with the world; a fresh input

comes and accumulates within you. In a sense you are nothing but a dustbin accumu‐

lating the waste of the world. The world starts accumulating within you in the form

of impressions and memories.

So the problem has to be solved where it started. Your problem started in the waking

state and hence the problem has to be sorted out in the waking state only. That is why

meditation has to be done in the wakeful condition. Meditation has to be done in

awareness, many people say, “I closed my eyes and meditated and I did not know

what happened.” Nothing happened; you had a very good sleep. Meditation is wake‐

ful sleep. Deep sleep is unconscious meditation. From unconscious state you have to

come to conscious state. When you come from unconscious state to conscious state,

thoughts, memories, images disappear from the screen, you will experience a deep

peace within you. Then you will realize that all the time my nature was peace, my na‐

ture was bliss. I don’t need anybody or anything to give me peace. I don’t need exter‐

nal conditions or identities to give me peace. I can be peaceful by myself, my nature

is peace. This recognition has to happen in a waking condition, in full awareness and

that is called meditation.

So instead of that, in the name of meditation, big tamasha goes on. You do an astral

travel, already you are in trouble, and you go to other worlds and places and gather

some more impressions. The earlier impressions were from politics, husband, wife,

family, divorce, public and movies and now you start gathering impressions from

other worlds also. In the name of meditation, we teach so much of nonsense. Medita‐

tion is to be peaceful by yourself, to be aware, to be awake and to find a thought‐free

state. When I say a thought‐free state not forceful thought‐free state, a natural

thought‐free state, where mind is free from concepts, images and deep rooted belief

systems within us. Where you can experience yourself is called meditation. So the

Mukthi or liberation is dropping your urge to become something, to be somebody,

dropping the Samsara within, not the Samsara without, without has nothing to do

with you. To be all alone, to experience the bliss of who you are is called meditation.

The moment you recognize that bliss within yourself you will be free from all disturb‐


ances of the mind. And that is called Enlightenment.

Enlightenment

So, many people have a concept of Enlightenment, because of the stories we read, be‐

cause of the picturization that happens on the television. So, Buddha is sitting in

meditation and a big light happens and then he opens his eyes and smiles and so we

also thought, close our eyes and have a beautiful light, I am sure it is neon light and it

should appear in front of us. Either that or we should sit in meditation and Lord has

to come in front of you and touch your head and say, ‘Oh my child, I will give you

eternal peace’. Something of that nature you want. That has nothing to do with Muk‐

thi, that has to do something with imagination, a fantasy or a movie. The meditation

by which you experience all aloneness, experience deep peace and bliss which is your

own true nature that is called Mukthi. In that state, the clarity and wisdom you get is

called Enlightenment. The mind becomes very clear, free from all clutter. So far you

have been seeking and seeking, trying to become something, you go after every damn

philosophy on the earth, every damn technique, you go after every ritual, and you go

to all places searching for something which is all the time within you and that is the

real wisdom. That is the wisdom of Buddha, that is the wisdom of Atma Jnana, Self

Realization and that wisdom is called Enlightenment. Enlightenment means light,

the intellect gets lit up with the true wisdom that, for peace bliss and love I don’t have

to search outside, I am of the nature of the peace, bliss and happiness, that realiza‐

tion is called Enlightenment, that understanding is called Enlightenment. In that

light if you start living your life, you will live an enlightened life. So that is the goal

and to achieve this goal, there should be a way, a path.

What is the path for this goal? So for answering this question you have to answer the

question, ‘What is the direction for the space?’ I ask you a question, ‘How to go to

Mysore, which is the way to go to Mysore?’ You will say, please go towards the south.

If you ask me, how to go to Jayanagar, I will say, ‘Please go this way’. So if I ask you,

“Where and in which direction do I have to go to reach space?” What will you say?

Space is everywhere, so if you say, ‘Go in that direction’, it is true and if you say, ‘Go in

this direction’, that is also true because space is all pervading. So what is the way for

all pervading Atma and the Brahman? One which is everywhere, within you and

without you, what is the way? Any way is the way. Any way you go, you will reach

there only. But the question is, are you conscious of what you are seeking? If you are


conscious of what you are seeking, whatever you do becomes the way.

Different systems of Yoga

So, to make people understand what is required for this, different systems of yoga

were coined. Karma Yoga, Bhakti Yoga, Jnana Yoga and Kriya or Raja Yoga. These

were the four paths for reaching the state of Mukthi. Now why there are four sys‐

tems? Why not more? Actually, now a days any type of yoga can be started. It’s the

day of modern branding, I can say Prabhuji Yoga, you can say Guruji Yoga or Swamiji

Yoga, you can start any type of yoga as anyways, it is branding and money. There are

only four types of yoga, nothing more and nothing less. Why there are four types of

yoga? A human being has four aspects of himself. The physical, emotional, intellec‐

tual and energy aspects. A human being is made out of four aspects. To address

these four dimensions of human being, the four different systems of practices are

prescribed and they are called Yoga. A human being has hands, heart, head and ener‐

gy. These four aspects of human beings being addressed holistically is called yoga. I

have to define Yoga first. The moment I say Yoga, lot of concepts come to peoples’

mind, different postures, different breathing practices will come into picture. The re‐

al meaning of Yoga is to experience the union, but union of what? It is the union of

the individual soul with the universal soul, Jivatma with the Paramatma. That is

called Yoga. Everything else whatever you do, physically, breathing wise, chanting

etc. whatever you do is a practice. So this to happen there are four prescribed meth‐

ods, Karma Yoga, Bhakti Yoga, Jnana Yoga and Kriya or Raja Yoga. Karma Yoga ad‐

dresses your hands. Bhakti Yoga addresses your heart. Jnana yoga addresses your

head and Kriya yoga addresses your energy. So hands, heart, head and energy.

Karma Yoga

First you have to address your hands, hands means action. All of us have some urge to

do action, a deep rooted urge. You se e children, they want to play. Then you take

children to some function, social or religious function, they want to do some service.

They serve food or distribute pamphlets or do something, they can’t keep quiet, and

they want to do something. All of us always want to do something at any point of

time. The want to do something is what I call as hands. Our hands itch for action.

Something I have to do. So that hands that itch for action have to be given a right di‐

rection. That is called Karma Yoga. What kind of right direction can you give for the

hands which are itching for action? That is called Karma Yoga.


Bhakti Yoga

We have emotions, sometimes disturbing and sometimes peaceful. Disturbing emo‐

tions can be anger, it may not be disturbing to you, but it may disturb somebody else.

It may be anxiety, stress. We have different kinds of emotions. To give, to awaken, to

open up the beautiful emotions in you is called Bhakti Yoga. Instead of reactions, in‐

stead of emotions which disturb others and yourself, instead of hurtful emotions, in‐

stead of disturbing emotions, the emotions which open up the beauty and harmony

in you is called Bhakti Yoga. For hands action, Karma Yoga. For heart, it is Bhakti Yo‐

ga.

Jnana Yoga

Then of course you have the intellect which is supposed to be the master of the hands

and the heart, but most of the time it is not so. Intellect is most of the time slave of

the heart and hands. The intellect which is actually the most important entity in the

human body is also a source of lot of trouble for that persona as well as to the society.

If you look at the modern day society, the greatest and biggest crimes are committed

by the most intellectual people on the earth. The recession in 2008 which crashed the

world economy was engineered by only a few handful of the highly qualified econo‐

mists from some of the best universities in the world, the global economic recession.

The nuclear devastation, the nuclear weapons are the products of some highly intel‐

lectual people. The people who commit very heinous crimes do very intelligently. An

ordinary robber may have a very crude way of doing it. The intellect is to be correct‐

ed properly. And the guided properly is called Jnana Yoga.

Kriya Yoga

Then you have energy within you. The energy which causes breathing, your heart

beat, your blood circulation, which makes your brain active, this energy has to be di‐

rected, purified and used for evolutionary purpose within you. Directing your energy

in a proper way is called Kriya Yoga.

So from that perspective only four types of Yoga are there; Yoga for hands, heart,

head and for energy. You may say, “No, no no, I don’t want all this yoga, I am very

emotional person, I have only Bhakti Yoga or I am a very action oriented person, I do


only Karma Yoga.” This person is working for 24 hours a day. He doesn’t understand

that he is not doing Karma Yoga, he is a workaholic. We laugh at alcoholics, there are

smokaholics, they smoke and similarly there are workaholics also. All of them are

killing themselves in various ways. And this person who is working 24 hours a day is

killing himself, thinking that he is doing yoga. He doesn’t understand the word Yoga

itself. Yoga means the process by which your mind becomes silent and purified. That

is what is Yoga. Many of the people keep talking about what they do is yoga. What

you do is not yoga, it is roga, disease. You may say, “I am taking care of my husband,

that is Karma Yoga.” Please understand that the word Yoga is a very precious and

beautiful word. By doing what your mind becomes day by day purified and peaceful,

that is called Yoga. If your mind is getting polluted and disturbed by what you do,

then it is called roga. So through action, attaining a state of peace and tranquility is

called Karma Yoga. Through emotion attaining a state of peace and tranquility and

beautiful emotion called Love and Compassion is called Bhakti Yoga. To gain right

direction to the intellect have a right understanding of life is called Jnana Yoga. To

operate your energy in such a way that you feel peaceful and tranquility is called Kri‐

ya Yoga. Then what about Dhyana Yoga? Dhyana Yoga is a part of Bhakti, devotion.

Dhyana is also a part of Jnana. When the mind becomes tranquil through devotion or

Jnana, it is called Dhyana. It is not a separate yoga as such. So there are four types of

Yoga. Karma Yoga, Bhakti Yoga, Jnana Yoga and Kriya Yoga.

What is the purpose of all these four yogas? To stop you from attaining roga, diseas‐

es. To be free from roga is called Yoga. What is roga? What is disease? Disease is ‘Dis‐

ease’. Your ease goes off. You have a dis‐ease means your ease goes off. Why your ease

goes off? Because you are not comfortable with yourself. Only when you are comfort‐

able with yourself you can have ease. You always want to become something, some‐

body, and somewhere you want to become something. ‘Ek din honge kaamyaab’, you

are looking for that one day when you will be at ease. Can that day be today? Can that

moment be now? If you are at peace with yourself at this moment, now, that is called

Yoga. That is why our dasas said, ‘indhina dhinave shubhadinamu, indhini nakshatra

shubh a nakshatra, indhina karana shubha karana”.This moment is auspicious mo‐

ment. This moment is most beautiful moment. This moment is the greatest moment,

only when you are at ease with yourself. When you are at ease with yourself you are

free from disease and that disease is called Roga and to be at ease with yourself is

called Yoga.


So how does Karma Yoga operate? How does Karma Yoga work?

All our hands are always itching for action. I want to do something. Why? By doing

something, I will get something. By doing more, I will get more. What is that more?

Success, money, name or fame, something you want more. Somewhere you want

something more. That is our urge for action. Always, you keep thinking, ‘I want more,

I want more’, that why you act. There are people who are action oriented, why are

they action oriented? Because they want something more out of life. So Karma Yoga

reverses this trend. Don’t expect more out of life, see what you can give back to life.

This is where Karma Yoga teaches a life of service. Life of not just getting everything

from existence, but the ability to give back to the existence in some way. So it is

against our natural tendency to grab. There are various teachings associated to Karma

Yoga. When we act either there is either good result or bad result. Good result will

make us happy and bad result will make us depressed. Happiness this moment will

eventually turn into depression tomorrow. So, Yoga says, whatever comes back to you,

accept it as prasadam from Bhagavan, accept life.

So the idea is to make your mind silent. Your whole idea of action, action and action

is to grab something out of life because you are feeling deep within vacuum. You are

trying to fill that vacuum with something getting from somewhere and fill it up. That

is not possible, the vacuum inside is true, but it is not because something is missing

in your life you are getting a feeling of vacuum inside. It is because of the fundamen‐

tal wrong understanding of the way of life that is creating vacuum inside you. That

understanding can be corrected only through Jnana Yoga. So, before you get ready for

Jnana, know some guidelines and principles so that you live a life of service, know

how to give. By giving you become more peaceful. Accepting whatever comes in life

as prasadam from Bhagavan makes your mind peaceful.

So Karma Yoga is first level. Then comes Bhakti Yoga. Our mind is disturbed with lot

of emotions, memories. The beautiful emotion called Love is somewhere buried in

between. The beautiful emotion called compassion is missing somewhere. To uncov‐

er that beauty within you, the Bhakti Yoga is prescribed. Sing the praise of the Lord.

Do the chanting. Have the love and gratefulness for the creator for giving such a

beautiful life. Develop love and compassion for the fellow beings for animals, plants.

This is what is called Bhakti Yoga. Bhakti Yoga reduces the emotion and turbulence


which you go through in the life for the heart.

Then Jnana Yoga is our intellectual understanding of our life is totally messed up. We

don’t have any clear understanding of life at all. Our intellectual understanding of

life is Science and Technology, Mathematics, Physics and Biology. That is ok, those

are subjects. But what should be the way of viewing the world? That understanding is

missing in our teachings. The world is constantly changing. The change is the law of

the world. Everything in the world is temporary. So, when you try to grab the tempo‐

rary thing, you get hurt. Your job, your family, your life, and your money everything is

temporary. Have it and use it, but don’t get used by those conditions. This is the

world view, temporary nature of the world.

Then the world’s view of yourself and what is your view of yourself? We have a total

distorted view of ourselves created by the society, media, entertainment, family, and

friends. You know that you are beautiful; you know that you are ugly, smart, and in‐

telligent, you don’t have an iota of idea what you are really, you are the Atma, pure

soul which is free from all these disturbing conditions. Your nature is peace and love.

The view about ourselves and the view about the world, clarity about that is called

Jnana Yoga. Then how to use the energy within us to make our minds peaceful is

called Kriya Yoga.

So there are only four yogas and the purpose of Yoga which is defined is the union

with the Lord, which is actually wrong understanding of Yoga. There cannot be un‐

ion, because there has never been disunion, the disunion has never happened. It is

not possible; your understanding of life has created the gap between you and the

Lord. Your emotions, your actions, have created the gap between you and the Lord.

So Yoga in reality is not union, it is Viyoga. Viyoga means separation, it is dropping of

all unwanted things which are creating the feeling of disunion is called Yoga. So,

there are 4 Yogas, the purpose or goal is stop becoming something or someone to be

at ease with yourself. Yoga of action for hands is called Karma Yoga, Yoga of heart is

Bhakti Yoga, Yoga of intellect is called Jnana Yoga and Yoga for energy is called Kriya

Yoga. These are designed for reducing the roga, the disease, the pollution which hap‐

pens to you when you interact with the society. When the mental pollution is gone,

what remains is purity, your natural state which is union, which is already there with

the Lord. You don’t have to attain, you are at ease with yourself. That ease is called


Mukthi.

Mukthi is not something be attained someday. Mukthi is not something to be at‐

tained in some planet system, it not something which is to be attained in some fara‐

way place in Himalayas. Mukthi has to be attained in a market place. Mukthi has to

be attained where you are. Mukthi has to be attained within you; it has to be attained

from your own internal conflicts, not from your wife, husband, family or the job. This

is the Goal and the way.

Q: When we are ‘All one’ – Alone, are we lonely?

Prabhuji: You have to understand the distinction between aloneness and loneliness.

Loneliness is with reference to a crowd. Loneliness is with reference to your friends.

Loneliness is with reference to your family. Aloneness is with reference to your Self.

When your friend or your family is absent, you feel lonely. But when the crowd within

you is absent, you will feel ‘All one’‐ alone. When you are ‘all one’ – Aloneness, then

the loneliness doesn’t bother you. As long as you don’t know that ‘All one’, as long as

you have not realized that ‘All one’ within you, the loneliness causes disturbance. The

loneliness with reference to external situations and people and Aloneness is with ref‐

erence to the internal crowd. So, the one who has attained the Aloneness, called Kai‐

valya, he will not be bothered or disturbed by the external conditions. Because he has

attained the peace.

Q: What is the way for attaining Aloneness, is it rejoicing or renouncing?

Prabhuji: Rejoice or renounce are just mere words. What is that you have to re‐

nounce? As I have told you earlier, the renouncement is not definitely the family, job

or social conditions. There are anyways there whether you go to Himalayas or forests

or any other place. So the most common concept of renouncement to leave some‐

thing and to go to an Ashram or Himalayas is not renunciation. The way of renuncia‐

tion is the ability to renounce the concepts, ideas and emotions which are blocking

our feeling of peace within. So, the renouncement has to happen with respect to four

aspects of our being. Hands, heart, head and energy. Hands renouncement is grab‐

bing something to fulfill myself, that inner urge has to be renounced. It has to be re‐

placed by, ‘I am ok to help and serve, to give’. The idea that something is missing in

me, I have to grab everything in the world, that has to be renounced. That is called

Karma Yoga.


The emotional renunciation is ‘I am getting disturbed by attachment, anger, fear,

jealousy, greed, so these disturbing emotions are there in me and I have to renounce

these disturbing emotions and the best way to renounce these negative emotions is

to develop the emotions which are peaceful, which are loving and compassionate. So

that is the renunciation at the emotional level.

At the intellect level, renouncing the wrong idea of the world and the wrong idea of

ourselves is called renunciation, Vairagya. Now what do you rejoice? What is that you

have to rejoice? Our life is a constant feeling of inadequacy. Somewhere lack some‐

thing, something is missing in our life. Why are you having a feeling of inadequacy?

Celebrate and rejoice what you have. Don’t you have a beautiful sun in the morning?

Don’t you have beautiful eyes to see the sun in the morning? Don’t have hands and

legs and the experience at this moment which is making your life possible? Celebrat‐

ing what you have is called rejoice. It is important for you to rejoice, otherwise we are

living a life of constant craving, and something is missing in my life. You are missing

what is there is in life, already given to you, it is a gift from the universe. Being grate‐

ful to that gift from the Universe, being grateful to that life which you have, being

grateful to that experience which you have as a human being, being grateful to the

head, heart and emotions that you have, being grateful to your life is rejoicing. Re‐

joicing and renouncing is required, but renouncing of wrong ideas, notions and emo‐

tions. Rejoicing of what you have human being, both are required for life.

Q: You mentioned about the four types of Yoga. How does that relate to something

called eight‐fold path of yoga?

Prabhuji: See, Raja Yoga, the Yoga system, we have different philosophical systems,

Nyaya, Vaisishyika, Yoga and Sankhya. In that Yoga, the most famous Yoga system is

called Patanjali Yoga Sutras, which is called Eight‐fold Yoga – Asana, Pranayama,

Pratyahara, Dhyana, Dharana, Samadhi and that comes as a part of Kriya Yoga. The

Kriya Yoga expanded is called eight‐fold yoga.

Hari Om


Manas (Mind) – Milk; Ahamkara

(Thought process) – Curd; Buddhi

(Wisdom) – Ghee; Chitta (impressions)

– Honey and Atma (I – Myself) – Sugar.

While doing puja, we do something

called ‘Panchamrutha Abhisheka’. Some

people do it very mechanically and they

do it with a deep interest for drinking the

Panchamrutha as it is very sweet. The in‐

terest is in drinking the Panchamrutha

rather than understanding what Pan‐

chamrutha is! Amrutha means immor‐

tality. Pancha means five, all mixed to‐

gether becomes Amrutha.

Let us take the example of the butter in

the curd. The curd has butter but you

cannot see it. The butter has a very

different quality from the curd. By

churning the curd, you get the butter.

Similarly, you have to do Sadhana, spir‐

itual practice to realize the inner Self –

The Atman.

In our normal day‐to‐day activities what

is Panchamrutha? Milk, curd, ghee, hon‐

ey and sugar. These are five symbolic

offerings to the Supreme. The milk is

nothing but your mind. Thought pro‐

cesses in the mind make it buttermilk,

the curd. When you churn the curd you

get the butter and that butter is nothing

but the intellect and when that butter is

heated it becomes the ghee and that pu‐

rified butter is the wisdom, the Buddhi.


Butter is the intellect which is not puri‐

fied, ghee is the purified intellect which

is called Buddhi. In Bhagavad Gita it is

said ‘Buddhigrahyam atheendriyam’, Su‐

preme Reality can be grasped through

purified intellect, Buddhi, that is ghee.

What about sugar and honey? Honey

represents Chitta, impressions. Why

does honey represent impressions?

Thousands and thousands of bees col‐

lect honey. Bees go to a flower, get hon‐

ey, deposit and again go to another flow‐

er get the honey and deposit. Similarly,

many life times you have been doing

karma. You go and get attracted, collect

the impressions and deposit and again

go and get attracted and deposit that. In

addition, it is sweet; you think it to be

sweet. That is why honey represents

Chitta. Then there is Sugar that repre‐

sents the Atma. It is sweet. What is

sweetest for all of us, it is not the sugar it

is ‘I ‐ Myself’. Anybody praises you or

talks high about you become so happy. I

am the sweetest and that represent sug‐

ar. When you offer these five to Supreme

Reality, then it becomes Amrutha. It is

the Manas, Buddhi, Ahamkara, Chitta

and Atman.

The Ahamkara is the butter and the

curd. Ahamkara is not visible, but it is

there all the time and is converted to

ghee. When you offer these five, the Ma‐

nas, Buddhi, Ahamkara, Chitta and

Panchamrutha

Atma to the Supreme Reality then what

you get is the Panchamrutha, which

means immortality. So just like butter is

there in the curd, but you have to do

some effort, to get it out, the Atma is

there in you, but you have to do some

effort to get it out.


The Law of Karma

Today the magnitude of violence an cru‐

elty we mete out to animals is unimagi‐

nable. Never in the history of human

kind has one perpetuated such violence

against animals. Animals are used for

food, for dress and enjoyment. Please

understand that in nature, everything is

connected, one. When we disturb and

destroy something, we will bear the con‐

sequences of such actions and acts. Re‐

member that what you do to others good

or bad will come back to you. This is the

law of nature ‐ the law of Karma.

One day we were in a seminar, there they

served vegetarian and a non‐vegetarian

meal. I was eating vegetarian food.

Somebody came and asked why I was

eating only vegetarian food? Rather he

asked why he should not eat non‐

vegetarian. Then I told him that I do not

know why he should not eat non‐

vegetarian that is his choice, but I could

tell him why my choice is vegetarian. I

told him in Sanskrit non‐vegetarian food

is called Mamsaha. Sanskrit is a beautiful

language; the meaning of the word is em‐

bedded in the word itself. Mamsah

means “Mamah saha khayati iti

mamsaha” which means that if you eat

the meat and flesh of somebody, you are

entering into a karmic contract with that

being, one day you will offer your meat

and flesh to that being. You are entering

into a karmic contract when you are kill‐

ing animals, inflicting suffering to the an‐

imals, destroying the environment. In

some way, you will destroy yourself be‐

cause the whole Universe is one being.

When you cut your finger, not only the

finger feels the pain, you too will feel the

pain! You cut a tree and in reality you are

cutting yourself, kill an animal in reality

you are hurting yourself. We are not able

to see this because of our ego and selfish‐

ness. Once the ego expands and you see

in an egoless state, then you understand

the oneness of life. Life is one, there are

no two lives, there is nothing like your life

and my life, there is only one life and if

you inflict any damage and hurt on life,

there will be a consequence to bear and

that is the Law of Karma.


Bhagavad Gita brings the highest

knowledge of Para Vidya in the form of

Brahmajnana, knowledge of the reality.

Here, Sri Krishna is the teacher and Ar‐

juna is the student. Sri Krishna is

Sadguru, Enlightened Master and Arju‐

na is the Sishya. For understanding Bha‐

gavad Gita we have to understand that

Arjuna is a representation of a human

being. Arjuna is a representation of me,

you, and all human beings. Whereas Sri

Krishna is the Sadguru, Parabrahma. Sri

Krishna is the Master of Universe. He is

also our Self, our inner Self – Para‐

matma. Bhagavad Gita is a dialogue be‐

tween Jivatma who is Arjuna, and Para‐

matma, Sri Krishna. I would say Bhaga‐

vad Gita is Atma Gita. It is a song of the

Supreme Self. It is a dialogue between

Jivatma and Paramatma.

This is illustrated beautifully in Munda‐

ka Upanishad. Two birds living together

are close friends, perch upon the same

tree. Of these two, one eats the sweet

fruit of the tree, but the other one simp‐

ly keeps watching without eating. The

two birds are the Jivatma (individual

soul) and Paramatma (Supreme soul).

The tree is nothing but the human body

while the fruit is the results of past kar‐

ma. Here the onlooker, the Paramatma,

is not touched by karma whereas the

Atma Gita - Song of self Jivatma is bound to the cycle of rebirth.

This is what Bhagavad Gita is about. Bha‐

gavad Gita brings a fresh message, a new

message, and an ancient message ‐ the

message of the spirituality. The message of

reality, message that uplifts. Bhagavad

Gita is not a scripture for one religion.

Bhagavad Gita is a universal scripture. The

message of Bhagavad Gita is universal in

nature. It is applicable to all living beings.

So when you study Bhagavad Gita, when

you think of Bhagavad Gita, when you

contemplate on Bhagavad Gita ‐ under‐

stand that you are Arjuna and Lord Sri

Krishna is our innermost self ‐ Para‐

matma. Arjuna is the Jivatma and Lord is

the Paramatma. The lord sings, lord calls

the Jivatma back to himself. This is the es‐

sential message of Bhagavad Gita.

Fact and Truth

The difference between fact and truth is

brought out beautifully in the story of

Mahabharata. There was a great warrior

called Dronacharya, who was fighting for

Kauravas, the evil forces. The Pandavas

were the forces who stood for truth with

Lord Shri Krishna; the great divine incar‐

nation, on their side. Dronacharya could

not be defeated as he was a great teacher

and a very powerful warrior. Dronacharya

could be defeated or killed only when he

was demoralized or disturbed. Lord Shri

Krishna asked Dharmaraja to announce

that Dronacharya’s son, Ashwatthama

was killed. Lord Krishna asked Dharma‐

raja to make the announcement of Ash‐

watthama’s death because Dharmaraja

was known for Dharma or righteousness

and it was also well known that Dharma‐

raja never lied and if Dharmaraja said

something people would believe it. The

reality was that Dronacharya’s son, Ash‐

watthama could not be killed as he had

been blessed with a boon of immortality,

but if the words came from Dharmaraja ‐

one who stood for Righteousness, it was

possible that Dronacharya would believe

him and get demoralized.

Dharmaraja did not agree to participate

in this plot, he refused to speak untruth.

Then Lord Shri Krishna told him that an

elephant called Ashwatthama would be

killed, and he could announce the fact

that an elephant called Ashwatthama

was killed. In Sanskrit it would be

“Ashwatthamo hataha kunjaraha”, which

meant an elephant called Ashwatthama

was killed. Dharmaraja agreed because it

was a fact and he announced as such, but

Lord Shri Krishna blew his conch exactly

when the word ‘elephant’ was uttered by

Dharmaraja. Effectively the communica‐

tion from Dharmaraja was heard as

‘Ashwatthama is killed’ instead of ‘an el‐

ephant named Ashwatthama is killed’.

This news about Ashwatthama’s death


shattered Dronacharya. Dronacharya

knew that Dharmaraja could not be disbe‐

lieved. Dronacharya was demoralized and

he dropped his weapons and was killed.

This incidence helps us to understand the

distinction between truth and fact. Dhar‐

maraja, the embodiment of righteousness

told a fact that an elephant was killed, but

the fact was corrupted by Lord Shri Krish‐

na blowing the conch.

Now what are righteousness, truthfulness

and fact? It is said that immediately after

uttering the above said statement, Dhar‐

maraja lost his moral ground. Figuratively,

it was told that Dharmaraja’s feet never

would touch the ground as he always

spoke truth and lived in righteousness.

But the moment he uttered this fact that

the elephant Ashwatthama was killed, his

feet touched the ground which meant that

Dharmaraja had spoken a lie. In reality he

had spoken the truth, but deep within his

Consciousness he knew that the intention

of telling the fact was to confuse

Dronacharya. So, even though the words

were factual, the intention was not

aligned with the fact.

Our intentions, words, actions, thoughts

should always be aligned with the truth.

While Lord Krishna played the mischief of

blowing the conch and giving a wrong

communication to Dronacharya, nothing

happened to him as Lord Krishna lives in

truth and all his actions are for the welfare

of the Universe. Even though Dharmara‐

ja told the fact, it was with an intention

of wrong communication and he lost his

moral ground. Lord Krishna intentional‐

ly corrupted Dharmaraja’s communica‐

tion but His Consciousness was not

affected as His Consciousness is always

in tune with Truth and working towards

welfare of the Universe. We have to align

our thoughts, words and actions with

truth.


to you and that karma phala leaves an im‐

pression in the mind. That impression can

be good or bad and both these good and

bad impressions lead to further series of

actions. So this is an endless chain of se‐

ries of action and reaction which goes on

Birth and rebirth

All of us keep taking birth after birth after

birth. To fulfil our desires, deep rooted

desires. The reason for taking birth is we

have desire. So what do you mean by

birth? Birth means, taking up a new body,

dropping the old body just like you drop

your old clothes and wear new clothes or

like you discard your old vehicle and buy

a new vehicle. Why do you need a new ve‐

hicle? Because you have a desire to go

somewhere. Similarly we keep taking

birth after birth by changing bodies after

bodies because we have some desires,

deep rooted desires and to fulfil those de‐

sires we take birth. In the process of ful‐

filling those desires we keep creating

more and more karma. To fulfil a desire

we have to act and when you act there is a

result of action called Karma phala comes

Rasa Leela

The Union of Intellect and Aware-

ness

The Raasa leela has nothing to do with

sensual indulgence. When the esoteric

meaning of Raasa Leela is illuminated,

it awakens the thirst to reach Bhagavan

in us; with the help of this light the in‐

tellect becomes one with the Awareness

– Atman.

There is a light within us, and that light

is called as Atmajyothi , that light is

called Bhagavan, that light is called

Krishna. Who are Gopikas? The one

who is in search of that light is Gopika.

All are Gopikas, everyone has a desire to

see the Lord. The living being who seeks

god is called Gopika. Krishna is said to

have stolen the heart of Gopika, but his

place is the heart of Gopika. Here, heart

doesn’t mean the biological heart, it

means the spiritual heart which is our

Intellect. The Lord is in the form of

Awareness in our intellect. What is the

meaning of stealing the heart of Gopika?

That means the intellect became one

with the Awareness – The Atman. That is

called Rasa Leela . The light of Aware‐

ness falls on intellect, the intellect is

called Hrudaya – the deep heart. For ex‐

ample – there is fan, tube light, motor

when the electricity flows all are work‐

ing. So, that electricity is Bhagavan –

Chethana . When this Awareness lights

up you become aware of yourself and

start saying I am doing this, I am doing

that, I am somebody – like animated

characters. All the animated characters

don’t remember that there is a plug and

if the plug is removed everything is gone.


reach the ashram on the other side safely.

After they reached the other side, the

chief disciple counted all the disciples ex‐

cept him and panicked that only nine of

them have reached. He was very ashamed

that he has not been able to carry out his

Guru’s command and began to bang his

head against a boulder. A passerby saw

this and asked him why he was so upset.

The chief disciple explained the problem

and the passerby made all the disciples to

stand in line and told them to count num‐

bers individually and now the number

came up to ten. All the disciples were hap‐

py and the chief disciple was surprised!

The stranger is none other than the real

Guru, the Spiritual Master. He is not

showing to you something which doesn’t

exist, he is showing you that which already

exists and that which you have forgotten. Adhyatma Guru - Sadguru

Sadguru ‐ The Spiritual Master shows you

something which already exists, which

you have forgotten.

Let me tell a story, a story of Gampa Guru

(dumb master) and his Sishyas

(disciples). Gampa Guru had 10 Sishyas.

One day they had to cross a river to reach

an ashram on the other side. In those days

people used to swim across rivers as there

was no other means of transport available

in remote places. The Guru told his chief

disciple to see to it that all the disciples


the number of thoughts comes down and

then you start feeling deep peace. This is

what happens to you in deep sleep. In

deep sleep, there are no thoughts there is

peace, that is your own peace and that

peace is God. That silence and peace

which you experience is God. When there

is no other thought when mind is silent

and peaceful, that is God. There is an ex‐

istence, a knower and there is awareness.

Then in deep sleep, that awareness also

becomes less, but still you are there. Now,

with awareness if you are there, then you

experience peace and you understand that

my nature is peace that is what meditation

is. There is awareness and there are no

thoughts and you experience peace and

this is meditation.

Purpose of Meditation

We have thoughts. Does anyone know

how many thoughts we have per day? We

have around sixty thousand thoughts. I

told earlier that we have four aspects of

ourselves, what are they? The doer, the

experiencer, the thinker and the knower.

What are you really out of these?

The doer is the body, the experiencer is

the mind, the thinker is the intellect and

the knower is what you are in reality.

When there are sixty thousand thoughts

per day, the thinker is creating sixty

thousand thoughts. It is a good number

actually, a precise number, so you start

chasing each of these thoughts. What

will happen to you when you chase these

thoughts? Just imagine, sixty thousand

dogs barking and you chasing each dog

away. What will happen to you in the

process? When sixty thousand dogs keep

barking at you, what will happen to you?

What will you do?

Mind will become distracted you are

pulled outwards. If those dogs are not

barking, at least peace is experienced.

There is so much unbearable noise and

from that noise, can you come out for

some time and find some peace? That

noise has to be reduced. That noise re‐

duction happens through meditation.

When you reduce the noise in the mind,

Purity is a subjective mental view point.

What is pure can be considered as impure

and what is impure can be considered as

pure depending on our point of view. Pu‐

rity or impurity is not in external objects,

but it is in our thought process. Today’s

society is body oriented; we do not un‐

derstand the real Self, the consciousness,

which is eternally pure. We are pure be‐

ings; deep inside us is the Self which is

ever pure and cannot be contaminated.

Purity and Impurity


Look at the five elements of nature ‐ space, air, water, fire and earth. Water can be

contaminated, earth can stink but fire cannot be contaminated. Fire is always pure

and whatever impurity is put into the fire, it just burns. Air may have odour, but air

is pure, space cannot be made impure. As we move from grosser to subtle, from

earth to space, it becomes impossible to call anything impure. Nature is pure, when

such is the case, how can we think of ourselves as impure?

Many people, especially women, suffer from the concept of impurity of the body may

be because of an incident from the past. We may have a concept of impurity, which

is body based, but that is not real. What is real is the ever pure inner Self ‐ Con‐

sciousness, Atma, Sakshi or the Witness in us.

No impurity can touch it, so we have to contemplate, think and meditate that deep

inside is pure Consciousness and “I am pure consciousness”.

The body may have impurity in a physical sense, but it is a temple of the Divine.

When the kingdom of God is in our heart, the body cannot be impure. We have to

learn how to respect our body, how to take care of our body, so that this temple of

God is kept clean and use our body to realize the Divine Consciousness inside us. To

realize the purity inside us we do not have to become pure, we are already pure. The

apparent impurity stems from our ignorance and it can be eliminated through prac‐

tice of Yoga and Jnana.

METAMORPHOSIS COURSE

The Light of the Self foundation has organized

7 month Metamorphosis course to bring the

highest spiritual teachings of Sanatana Dhar‐

ma to genuine seekers in a systematic way and

enabling us to lead a wholesome life free from

all the conditioning belief systems. The course

is structured around the 7 chakras in the hu‐

man body that deal with various aspects of

our lives including desire, fear, karma and

moksha. The classes are typically conducted

once a month at Ananda Hall in Gandhi Ba‐

zaar. All are welcome. Registration fees is Rs

200 per head.

Venue

Ananda Hall,

Gandhi Bazaar Main Road,

Above Bata Showroom,

Basavanagudi,

Bangalore

For Registration Contact:

9980336086 / 9916583407

[email protected]

Testimonials

“The key benefit is the clarity of

thought. To recall to “be present” The

quality of my actions will definitely

improve”

“Overcome the beliefs which were

there because of certain social and

family circles”

“More awareness about Karma

and how one should approach it.

How I can make a difference to

those who are suffering”

KOMAL’S YOGA

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Divya Jyothi July 2014

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Transcript of Divya Jyothi July 2014