From the editor’s desk

I N S IDE T H IS I S SUE :

Prabhuji Speaks. 3

Sri Krishnajanmashtami 4

Panchadasi - Tatva Viveka 10

Interview with Prabhuji 11

Ananda Marga 14

Sanatana Dharma 17

Who am I 20

Guru Paduka Stotram 25

Spiritual Insights 26

Ganesha - Swami

Shivananda 27

Sakshi Bhava Adhbhutagalu 30

Basement Gita 38

Amma na Sandesha 39

Lord Ganesha - Remover of

obstacles 41

Peace Pilgrim 45

Srimad Bhagavad Gita -

Kannada 48

Talk by Swami Paramar-

thananda 53

Wisdom of Sages for

modern ages 57

Yogasana 62

Divya Jyothi Sharing the Enlightened Wisdom

S E P 2 0 1 2 I S S U E 9

A job well begun is half done. A job well begun with the right

deity on your side ends much better. :) . Ganesha is prayed to,

not only for auspiciousness and blessings at the beginning of

any endeavor, he is also the presiding deity for the mooladhara

chakra which is the starting point in a yogi’s journey towards

attaining oneness with the Supreme consciousness. Ganesha

helps us deals with obstacles so we can rise above them and

conquer our fears. He is also a symbologists and a visual medita‐

tors dream, as you would have noticed from the cover page.

This month we’re celebrating Ganesh Chaturthi, which signifies

the celebration of all manifestation as a diverse aspect of That

one single energy and its return back to consciousness .

Hang on a minute, wasn’t this all about getting out of the loop of action and wasn’t it Ganesha himself

who took that short cut around Shiva and Parvati signifying our immediacy and oneness with the Self?

To make sure action is put in perspective and that we understand that there is no actor, we are also

celebrating the teachings of Shri Ramana Maharishi this month. All the quotes this month are from the

master idler and will point you back to your eternal nature, lest you be worried about having to do

something to get something as far as the Self goes. Happy reading.

‐ In Guruseva

P A G E 3

D I V Y A J Y O T H I

Prabhuji Speaks - First Enlightened Being

This month we are celebrating Shri Ganesha festival. Mother Parvati was taking bath in Kailas. She wanted some

one to guard the entrance for her bathing place. She created a child out of mud from her body and instructed

the boy not to allow anyone inside. The boy faithfully followed the orders of the mother. He didn’t even allow

Shivji to enter. Angry Shivji cut the neck of the child. Mother Parvati was very upset seeing the dead body of the

child. She got angry. To pacify her Shivji joined the head of the elephant and gave life to the boy once again. Now

he is called “Ganesha”. The story may appear very strange. But it is pregnant with spiritual Truths.

Shivji is the Father. Shiva is pure consciousness. Parvathi – means daughter of mountain. She represents the mat‐

ter. Everything in the universe is born out of union of Shiva and Parvati – Shiva and Shakti –consciousness and

energy (matter). Mother Parvati creates the child out of mud. The child cannot recognise the father – conscious‐

ness. This is the state of all human beings. We are born out of mud – earth element in nature. Mother Parvati –

the energy gives life to all human beings. But born out of mud our minds are tuned to form only. We cannot rec‐

ognise the consciousness – which is our Father. We can only recognize the matter – the mother. We are identi‐

fied with the body mind complex made out of matter. We become sons/daughters of the mother forgetting the

Father – our consciousness. Shivji as consciousness cuts the head of the child and transplants with elephant head.

This is the symbolism used in Puranas to indicate that total thought process is changed – cutting the head and

giving new head. New thought process can only come through the wisdom – Jnana. Shivji represents the

Sadguru in this process of changing the thought process. Now Ganeshji is able to represent the Father – Con‐

sciousness – Shivji. Thus Ganeshji represents the first enlightened being.

All symbols associated with Ganeshji represent the blissful state of a Jnani – enlightened being. Small eyes repre‐

sent sharp observation. Big head represents the wisdom. Big ears represent the ability to listen carefully. Big belly

represents the blissful nature. The vehicle mouse represents the ego. Shri Ganeshji's form is the representation

of state of Enlightened Being in a beautiful pictorial way. Ganesha means the Gana+Isha – master of Sense or‐

gans. Only a wise one, enlightened one is the master of sense organs. Shri Ganeshji is to be worshipped first be‐

fore performing any auspicious activity. No wonder our ancestors keep reminding us – the purpose of life is en‐

lightenment and liberation. Before performing any action they remind us the state of enlightened being and moti‐

vate us to work towards our liberation.

P A G E 4

First is bringing Krishna Consciousness into you through message of Bhagavad Gita which has 760 slokas. Which

shloka should we implement in our life? What do we understand by Bhagavad Gita? There are 760 shlokas in

Bhagavad Gita but there are only two messages in Bhagavad Gita if you understand these two messages you

will understand the whole Bhagavad Gita which is:

1. There are only two ways to live ‐ one is called Pravritti marga and the other is called Nivritti marga. Vritti

means thoughts. Pravritti means increasing thoughts and nivritti means reducing thoughts. Which path are you

in life? Are you in the path of increasing thoughts or decreasing thoughts? Are you in the path of more and more

stress or are you in the path of less thoughts and peaceful life? This is the first message of Bhagavad Gita.

If you are stressed out then you are on the path of Pravritti, if you are peaceful then you are on the path of

Nivritti. Those who want to go on Pravritti marga don't need to read Bhagavad Gita, there are so many teachers

who can teach how to be successful, how to make more money, how to be successful etc., they can approach

many many masters who teach how to be successful on Pravritti marga. For those who want to walk on Nivritti

marga there are 2 paths:

Loke asmin duvidha vishta pura prokta maya nata jnana yogena sankhyanam karma yogena yoginam

There are only 2 paths‐ path of liberation ‐ Nivritti marga, path of stress and tension ‐ how to become ambitious.

Path of liberation there is only one Guru and that is Lord Krishna, master of Yoga, listen to Bhagavad Gita. On

Nivritti marga there are 2 paths ‐ karma yoga and jnana yoga. It is beautifully explained in the anecdote of Shi‐

va, Parvati, Ganesha and Muruga story, explaining the Karma and Jnana yoga. One day Shiva and Parvati were

sitting peacefully in Kailasa. Narada, the trouble maker, appears with a mango fruit and says that one who eats

this mango will be the Adhipati of Devatas, but under one condition that this mango cannot be cut. Both Muru‐

ga and Ganesha start fighting for the mango. So Parvati puts one condition that one who circumambulates the

whole world three times, will get the fruit. Before Parvati could finish her condition, Muruga dashes on his vehi‐

cle Peacock, to go around the world. Ganesha on the other hand goes around his parents and gets the fruit and

eats the mango and washes his hands by the time Muruga comes. Muruga gets angry as to how he could get

the mango when Ganesha had not even moved. Parvati asks Ganesha to explain why he circumambulated his

parents. Ganesha says the whole Universe is nothing but Shiva and Shakti, Consciousness and Energy. By going

around the parents Ganesha had circumambulated not just the Earth, but the whole Universe three times.

This is the story that seems like a simple version. This story depicts the two paths of Jnana and Karma on the

Nivritti Marga. Ganesha represents Jnana marga whereas Muruga represents Karma marga which is action ori‐

ented. Jnana marga is shortest path to realize that Shiva and Shakti are one in you and to experience that is

called Mukti or Liberation, and that has to happen in you, that is why Ganesha is Adi devata for Jnana or

knowledge.

Muruga represents Karma marga. Most of us are action oriented, when we perform karma. It purifies our mind

and only then we will be ready for Jnana yoga from Ganesha. These two paths for living are illustrated in Bhaga‐

vad Gita ‐ Pravritti marga and Nivritti marga which in turn has two paths ‐ Jnana and Karma yoga One may argue

that Bhagavad Gita has bhakti, dhyana, kriya etc., because Bhagavad Gita is called Yoga Shastra ‐ there is bhakti,

kriya, dhyana etc. However, all these yogas are put together in the form of karma yoga, wherever there is ac‐

tion involved whether physical, mental or verbal it is called karma yoga. Verbal action is called japa, mental ac‐

tion is called dhyana and physical action is karma. Wherever action of any kind is involved it is karma yoga The

whole of Bhagavad Gita teaches about only two topics ‐ Yagna and Yoga. The whole essence of Bhagavad Gita

is: two paths of living ‐ Pravritti and Nivritti, two yogas ‐ Jnana and Karma and, two themes of Bhagavad Gita ‐

yagna and yoga

D I V Y A J Y O T H I

Sri Krishnajanmashtami - Part 2

Your own Self-

realization is

the greatest

service you can

render the

world.

P A G E 5

What is yoga? The meeting or union of Jivatma and Paramatma is Yoga, which is the peak of human life. Yoga is

attaining union with the Lord, Self or realizing the oneness of Jivatma and Parmatma. To attain that yoga, your

lifestyle has to be yagna. If you live in the attitude of yagna, then it is yoga. This is the key message or essence

of Bhagavad Gita. To understand these key messages we have to read Bhagavatham, as there are case studies

and examples from Lord Krishna's life for us to understand the essence of Bhagavad Gita and to implement the

message of Bhagavad Gita in our life. Message of Krishna is called Bhagavad Gita and to understand the mes‐

sage we have to read Lord's life in Bhagavatham.

In case of some people the message for public is different from what their personal life is. Inside and outside

lives are different. For Mahapurushas or Avatara purushas their life is their message and their message is their

life. Their message and life is one and the same. That is why Mahatma Gandhi said, "Be the change that you

want to see in the world". If you want to see any changes in the world, these changes have to happen within

you. Your life has to become a message, which is Lord Krishna ‐ His life is the message. So Janmashtami is the

day we understand the message and Life of Shri Krishna. Why do we need to understand the message and life?

We need to hear Lord's message in order to understand and implement following in our lives: pravritti and

nivritti marga, jnana and karma yoga and yoga and yagna

So we implement the message into our lives. Understanding the life of Shri Krishna is to understand how to

apply Lord's message in our lives or application of the message in our lives. It is not just stories in a book, it is

for us to read, understand and implement Lord's message and life in our lives. Janmashtami is the day we un‐

derstand the message and life of Shri Krishna and one fine day, if we live the life based on the message and life

of Shri Krishna, the birth of Shri Krishna happens in our life, it is the real Janmashtami, until that happens we

celebrate the historical Janmashtami.

So Lord's life can be understood in Bhagavatham. Let us go to the 10th Canto of Bhagavatham, which illustrates

Lord Krishna's life. Shri Krishna was born in a prison on Ashtami day ‐ the 8th day during Krishnapaksha and is

called Shri Krishna ‐ Krishna means dark, Bhagwan is light but Krishna is dark, how is that possible and why is

that so? Why is Krishna dark when God is the form of light? Because a blind man cannot see the light. For one

who does not have eyes Lord cannot be seen, he appears dark. Our eyes are blinded by our ignorance, our spir‐

itual eyes are blinded and we need spiritual eyes to see the Lord. For those who do not have spiritual eyes, Lord

is Dark. He is born in darkness; he is born in our ignorance also. The same Krishna was recognized as Bhagwan

and Parabrahma by Vidura, Draupadi, Gopikas but same Krishna was recognized as enemy by Kamsa, cunning

guy by Duryodhana. Can you recognize Lord even if He appears before you? Gopikas, Vidura Draupadi had their

spiritual eyes of wisdom opened and hence they could recognize Krishna as Bhagwan. One has to have inner

eyes to recognize Bhagwan who can appear as human or animal. As long as we have ignorance Lord Krishna

appears to be dark. It is not easy to recognize God. He can appear in human or animal form. Do we have eyes to

recognize God?

One day Father was reading the bible in church, and was calling Jesus to come. Out of mercy and compassion

for the Father, Jesus walked into the church hall, and asks the perplexed Father what he wanted. Father looks

up and down and asks him who he is? Jesus replies that he is Jesus of Nazareth. Father announces that one

person has appeared in the Church and claims to be Jesus. Not knowing what to do, the Father calls the Pope

for advice. Pope coaches the father to ask Jesus to wait and sit in the church for three hours as there are many

people who pose as Jesus Christ. If he waits for three hours then Pope asks the father to call him back. The Fa‐

ther then orders Jesus to sit in the church for three hours, and then he would accept him as Jesus. For most of

us, God has to appear with special effects.

Even when Shiva appears in front of us, we expect him to have the Trishula, snake etc. but if he comes in the

form of human or animal we do not recognize him and have doubts if this is real Shiva or somebody. If Shiva

comes in the form of another human being or animal, then it is a gone case, we can never recognize Him.

D I V Y A J Y O T H I

Self is the one

reality that

always exists

and it is by its

light all other

things are seen.

P A G E 6

The sign of Jnana is:

manusyanam sahasresu

kascid yatati siddhaye

yatatam api siddhanam

kascin mam vetti tattvatah

vasudeva sarvamiti sa mahatma sa durlabaha

There are thousands of people who want to see God, not billions because not all of them want to see God. Out

of those thousands of people only one or two realize the Lord to see Divine in all living and non living beings.

For other people Krishna is human body, Kamsa thought Krishna was human but the same Krishna appeared as

God for Gopikas. Our eyesight and perspective has to change to recognize God and how can that change hap‐

pen? That change only happens with wisdom. When do we get wisdom? We get wisdom when our mind is puri‐

fied. When we live our life as an offering to God, with an attitude of service to God, our mind gets purified. Then

Jnana comes to us in the form of Guru when the mind is purified. Guru's teaching is the Jnana or Wisdom. This

Jnana is received by the Kshara Purusha or Jiva. What does this Jiva understand from the teaching? under‐

stands that I am not the body, I am not the mind and I am not the intellect, I am Shiva swaroopa. Freedom from

ignorance is called Jnana. For attaining Jnana you have to live a life of Yagna. This is the teaching from the Guru

as Jnana for attaining Mukti. When Kshara Purusha realizes Akshara Purusha in oneself, it is Self realization or

Atma Jnana. When you realize oneness of the Self that is Brahma Jnana, realizing Paramatma or Jivatma and

Paramatma as one, then you are Brahman realized. First is Self realization and then comes God realization. The‐

se are the two stages of realization. In order to realize God, you have to realize your Self first and know who

you are:

Naanu naanembeddu naan alla, eedeha mana buddhi naan alla

Sachidananda atma shiva naanu naane

Shivoham Shivoham

If you realize who you are, only then you can realize God and see Lord in everything and everywhere all the

time. Without realizing who you are, you try to realize God and get stuck in various philosophies ‐ Dvaita,

Advaita and Visishtadvaita. First you realize yourself and then you realize all other philosophies. If we realize

who we are and realize God, then Krishna Janmashtami happens in us. Any child is born is out of the impulses of

Karma. I am born as a result of Karmaphala and to reap the karmaphala from many many lifetimes, which is why

the child cries when it is born. Lord incarnates to free us from this karma. How does He do that? Through Jnana

or through His message.

yada yada hi dharmasya glanir bhavati bharata abhyutthanam adharmasya tadatmanam srjamy aham

This message is not about Duryondhana and Kamsa, it is about you and me. Dharma has become Adharma due

to our ignorance. To destroy the Adharma, Lord has to give the message. Killing Duryodana and Kamsa is one

time affair for the Lord, but weeding out the ignorance in us takes many many lifetimes. There is so much cor‐

ruption, fraud etc. in society and yet we are anxiously anticipating that Bhagwan will come one day, because He

has promised that one day He will come. But you miss Bhagwan's coming as you are in some other century.

Bhagawan coming into our life can happen anytime provided we open the doors inside us that is closed from

inside. Open the door and Krishna will be born. That is why Krishna is born in the jail, and even after 5060 years

the birthplace of Krishna is still in the jail. Even today Krishna's birthplace is a jail. Go to Mathura, policeman will

be guarding Krishna's birthplace because it was converted into a Masjid by Muslims. There was fight in the Mas‐

jid, hence Krishna's birthplace is still in lock and key. It is still a jail, 5000 years back it was a jail and even today it

is a jail. Same is the state of human beings, Krishna has to be born. Where does He have to be born? In the jail,

your heart is the jail or prison. Our heart has become the prison and ruled by Kamsa and in that prison Devaki

and Vasudeva, husband and wife together are residing. Devaki means light, Vasudeva is knowledge, they both

D I V Y A J Y O T H I

Mind is con-

sciousness

which has put

on limitations.

You are origi-

nally unlim-

ited and per-

fect. Later you

take on limita-

tions and be-

come the mind.

P A G E 7

need to reside in our hearts and then Krishna will be born in our hearts. Who is that Devaki and who is that

Vasudeva? Our mind and buddhi, mind filled with desires and cravings for objects always wanting something or

the other. The purified mind is Devaki and purified intellect is Vasudeva. If they both reside in this prison called

heart, then the Divine Child Krishna will be born in our hearts. Lord Krishna being born in Mathura is important

and historical, however more important is for Lord Krishna to be born in our hearts of which the mind and intel‐

lect are purified. To purify the mind, perform one has to do karma yoga and for the purification of the intellect

one has to do Jnana Yoga. When these two yogas are performed, then Yogeshwara Krishna is born in the prison

of our hearts. That is the real Janmashtami.

Kamsa ‐ Kamsa means dukha, one who gives trouble to all people. Who is that kamsa in us? Naanu Naanu Naanu

‐ Ego that I am the body, I am the Mind and I am the Intellect is the Kamsa in us, this ego gives trouble to every‐

one. When Kamsa resides in our heart then Krishna cannot be born in us. Seven children are born and die be‐

fore Krishna can be born as the eighth child. He is the Yogeshwara, that is Raja Yoga ‐ Yama, Niyama, Asana,

Pratyahara, Dharana, Dhyana and Samadhi, which is Ashtanga Yoga and when ashtanga yoga happens then

Krishna is born. For Krishna to be born, Maya has to disappear. The eighth child who is a girl substituted from

Nanda Gopas house is Mahamaya. When Mahamaya disappears Shri Krishna appears. When Krishna is born in

the prison, seven children are killed. The prison is well guarded during Krishna's birth. Then Narayana appears

with Shanka Chakra Gada Padma in front of Devaki and Vasudeva. Divinity appears as Narayana the Shan‐

kachakragadadhari or Divine Light. So both Devaki and Vasudeva or mind and intellect, prostrate to Narayana.

Bhagwantha has no form, guna or name. Lord is beyond name and form. There is guna in the Prakriti. What we

see is the Prakriti which has three gunas ‐ sattva, rajo and tamo gunas. Bhagwantha has no gunas, He is Gunati‐

ta, that means He is beyond the three gunas, but His three gunas are gunas of Consciousness Sat‐Chit‐Ananda.

There is no relation between Bhagwan’s and Prakriti’s three gunas. Lord has no attachment to Prakriti, but He

still takes the body of human being and takes birth. When human beings are born they are attached to Prakriti

and identify themselves with the body mind complex. Whereas when the Lord takes the human form, He is not

attached to the body mind complex, it is used as a vehicle for Bhagwan to manifest. There is difference be‐

tween using the vehicle and being the vehicle and getting attached to the vehicle. Human beings get attached

to Prakriti or their body mind complex. Lord has no such attachment to Prakriti or the body mind complex. In

prakriti everything is visible; however Bhagwan is invisible and cannot be seen by the normal eyes. When the

visible and invisible Bhagwan become one, then that is Janmashtami.

Krishna tells Vasudeva and Devaki to go to Nanda Gopa's place and bring that child to Mathura and keep it in

the prison in Mathura. As told by Krishna, Vasudeva goes to the prison door and the door opens, he goes to

Gokul and brings the female child to the prison and lays the child by Devaki, and leaves Krishna in Nanda Gopa's

place in Gokula. After Vasudeva returns with the female child back to the prison, the child starts crying and the

guards wake up. Guards give the message of the new child born to Kamsa. Kamsa comes to the prison and

takes the child to kill it. This child jumps from Kamsa's hands and tells Kamsa that the child who is destined to

kill him (Kamsa) is born somewhere else and his (Kamsa) time is up. The child starts laughing and disappears.

This female child is called Mahamaya. When the Maya in us is destroyed, then Bhagwan will be born in our

hearts. In Maya, identification to the body, mind and intellect happens to human beings. When Maya disap‐

pears, then Kamsa ‐ our ego is destroyed and Krishna is born. For Kamsa to be destroyed, Maya has to kick Kam‐

sa or ego and then Krishna comes and kills Kamsa or our ego. Our heart is the prison, Kamsa is the ego, Devaki

and Vasudeva are mind and intellect, gatekeepers are Kamsa's or ego's companions ‐ kama, krodha, madha,

matsarya, lobha and moha. When Mahamaya in the form of female child kicks kamsa or ego then krishna takes

birth in our hearts and in Mathura. This is the spiritual story of Shri Krishna's birth.

Let us look at some other stories from Krishna's life so we understand Krishna's life better. Kamsa was killing all

the new born babies. Krishna was growing in Nanda Gopa's house, while kamsa is killing all the new born ba‐

bies. Kamsa sends Putana to kill all new born babies. Putana is a visha kanya, by birth her blood is poison and

when she breast feeds she poisons the child. She comes and lifts Krishna and breast feeds the baby, and the

child sucks the life out of Putana. This five day old baby kills the demon, Putana. Actually in Bhagavatham killing

D I V Y A J Y O T H I

The degree of

freedom from

unwanted

thoughts and

the degree of

concentration

on a single

thought are the

measures to

gauge spiritual

progress

P A G E 8

is not killing, it is called Liberation of Putana or Mukti for Putana. Bhagwan has no partiality to anyone; He is

equanimous to one and all. Putana has come to feed the Lord even though it is poisonous. Lord gives her Mukti

when she breast feeds poison, Lord grants her Mukti out of sheer grace that she came to feed him. This is the

Grace of Lord. Lord recognizes even a small act of gratitude in us, whereas human beings don't because they

are blinded with karma and cannot be grateful for any small acts. Lord says he accepts anything ‐ phalam, push‐

pam, toyam or patram, even a leaf that is offered with bhakti is accepted by the Lord. Whatever you give with

devotion, offering your mind with devotion is important and dear to the Lord. Do you know how many lifetimes

we have spent as humans and animals? Do you know how much of karma you have accumulated over lifetimes?

Many many lifetimes and many many karmas. Anantha karmas.

In Buddha's language we have taken many many million lifetimes, if we put together all our spinal cords from all

our lifetimes it will be greater than Himalaya and the dukha we have gone through in all our lifetimes is like a

river mightier than the Ganga. This is a metaphor for the lifetimes and karmas human beings have gone

through. We have gone through so many lifetimes and accumulated so much karma. Sanchita Karma is anantha,

it is impossible to come out of the bondage of karma. It is like a thick dark covering and to come out of this

bondage of karma one ray of light is needed. Lord is waiting with that one ray of Light. He is ready to recognize

one good act and is ready to grant you Grace. That is the story of Putana to understand that Lord's Grace is

infinite. He is ready to recognize even one good act and grant us Grace and Liberation. Putana was Balis wife in

previous birth, when Vamana came, she saw Vamana and desired vamana to be her child. To fulfill that desire,

she was born as Putana and she fed the child. So Karma chases you in all lifetimes, does not spare any one.

However, even one act of goodness or good karma will be rewarded and will take you to Bhagwan, just like

Putana. Over many lifetimes we have accumulated so many karmas, in order to be liberated we need Lord's

Grace and that Grace is called Mukti.

Bhagwan has five roles to play or five karmas srushti, sthithi, samhaara, bandha and moksha. Putana's story

illustrates how Bhagwan fulfills the role of bestowing Moksha. Then Krishna kills many other asuras or demons

who come to kill Him ‐ Dhenukasura who comes as a cow, Trinavarta who comes as wind, Shakatasura who

comes in the form of bull. This is the glory of the child; He kills these demons even before He turned five years

of age. An ordinary child has no ability to do this. So that is why He is not Kshara Purusha, nor Akshara Purusha,

He is Purushottama in the human form. Divine child is a joy for all people. There are hundreds of Gopikas who

recognize the divinity in that child as Parabrahma himself. The Gopikas are souls that are longing for Bhagwan.

Gopa means hidden, the intense hidden desire to see Lord is called Gopika. Gopika can be anywhere anyone

who has the intense desire to see Lord is Gopika. The desire to see Lord is in everyone, but the expression of

that desire is Gopika. Main purpose of Shri Krishna to manifest is to fulfill the desire of the bhaktas and give

darshan to Gopikas. That is why he has gone to Nanda Gopa's house even though he was born in Mathura. Gopi‐

kas were there in Gokula. Is establishing Dharma or fulfilling Gopikas desire the first purpose of Lord Krishna's

incarnation? He has first come to fulfill the desire of Gopikas, Nanda Gopa and Yashoda as a child and then es‐

tablishes Dharma. This is Lord's birth and karma. Janma Karmacha me divyam. His karma is divine because He

wants to fulfill the desire of the Gopikas, the longing that they have had for so many many lifetimes.

One day Shri krishna a five year old is playing with his friends, and they are hungry. He asks the kids to bring

food from all the houses, where they are all performing yagnas. Krishna's friends go there to ask for food and

they are chased out as the yagna is in progress, the men chase them away as they cannot give food before com‐

pleting the yagna. Then Krishna asks his friends to go to the women folk of the house and ask for food. The

children go to ask for food and these women come running and bring food for Krishna because Krishna has

asked for food. They feed the children and take the rest of the food as prasada back home. One of the men who

was performing the yagna gets very angry with his wife for taking the food and giving it to Krishna before the

yagna was completed. He throws his wife out of the house in anger. That lady who is thrown out of the house,

prays to Lord Krishna, surrenders to Him and dies there. She gets liberated and attains Mukti at that moment.

Then all the men immediately realize their mistake and ask Krishna for forgiveness. In this story, there is deep

D I V Y A J Y O T H I

You need not

aspire for or get

any new state.

Get rid of your

present

thoughts, that

is all.

P A G E 9

inner spiritual meaning. In this story Krishna is telling that yagna is being done for the Bhagawan. But when

even Bhagwan is in front of you, you cannot recognize Bhagwan. But women on the other hand, are endowed

with higher divine qualities than men, by nature. Women are naturally endowed with more spiritual qualities

like sama, dama, prema, bhakti, titiksha and shraddha. Women have more spiritual and divine qualities required

for Spiritual sadhana. But unfortunately these divine qualities are lost and are trapped as jealousy and desire.

Women have higher divine qualities because of which they are able to recognize Krishna as a Divine Child.

So there are many stories in the Bhagavatham, but due to time constraints I will quickly give the spiritual mean‐

ing of few stories. Then there is the play of Raasa Krida or Krishna dancing with Gopikas, when Krishna was ten

years of age. All Gopikas danced with Krishna. That dance of Gopikas is the dance of the Jivatma with Para‐

matma. When individual soul realizes the Paramatma, this time of Self‐realization is called Raasa. So in physical

form it is Gopikas playing and dancing with Krishna, in spiritual terms it is jivatma merging with paramatma,

experiencing the bliss of realization that is called Raasa.

Then there is another story of Krishna lifting the Govardhana Parvata. People are worshipping Indra for rains.

Krishna tells them there is no need to worship Indra, instead worship Govardana Parvata. Indra gets angry at

Krishna and pours rain. Krishna lifts the whole Govardana Parvata with his little finger. So the inner spiritual

meaning of this story is that, people worship various Gods for granting and fulfilling their worldly desires, Krish‐

na says you don't have to worship any demi Gods for your desires because whatever happens or does not hap‐

pen in your life is solely because of your Karma. If you have done good karma something good will happen to

you and if you have done bad karma something else will happen to you. So instead of worshipping the Indra

and asking for fulfillment of desires from demi Gods, perform karma that will be useful in your life. Karma is

what gives you good and bad result and not Devatas, and Grace is given by Bhagwan to lift the Govardana par‐

vata. Just like our house needs a foundation, the whole universe is being held by Bhagwan, which is meant by

Bhagwan upholding Govardan Parvata with his little finger. So similarly many events happen in Bhagavatham.

Krishna comes when Draupadi cries for Krishna as Bhaktavatsala. Krishna gives the teaching of Bhagavd Gita to

Arjuna, gives Vishwa Roopa Darshana to his mother Yashoda, Dhritarashtra and Sanjaya. So Krishna is a deep

lover, premi, rajkarni, bhagwantha, jnani and over and above all that, He is Sakshi.

Krishna teaches us how to live with deep love, being in the midst of politics but not being affected by it, as a

Jnani and as a Universal teacher and as a Sthithaprajna one whose consciousness is established in higher truth.

So that is Krishna. Each story from Krishna's life has deep inner spiritual meaning. Many more Janmashtami's

have to come and if Krishna is born in your heart by next Krishna Janmashtami you can tell Krishna's stories.

‐ Hare Krishna Hare Krisha Krishna Krishna Hare Hare

Transcribed by Atmajyothi Prema and Atmajyothi Gayathri

D I V Y A J Y O T H I

Misery is noth-

ing but an il-

lusion caused

by the unreal

sense of individ-

uality. In

truth no one

has ever experi-

enced any such

thing other

than that un-

real illusion. If

one scrutinizes

one's own Self,

which is bliss,

there will be no

misery at all in

one's life.

P A G E 1 0

D I V Y A J Y O T H I

One suffers be-

cause of the idea

that the body,

which is never

oneself, is `I';

suffering is all

due to this delu-

sion.

Chapter 1

Parama Sadgurugalige Namanagalu...

Salutations to Pujaneya Prabhuji...

'' O Sadgurudeva ! Thou is Brahman , Eternal and Pure . Thou is beyond perception , formless and taint . Thou is

Eternal Knowledge , Consciousness , and Bliss . O Gurudeva ! O Pujaneya ! Please bless me to merge in Thou's lotus

feet .''

1 . Salutations to the lotus feet of Sri Sankarananda whose only undertaking is to destroy the primordial shark of

delusion along with its manifest effect.

Commentary : The primordial shark here means the monster of Maya . anything that makes life difficult , anything

that is the primary cause of all the stress , anxiety and worries in life is definitely can be called as monsters, and

that is what Maya is . Maya makes things appear different from what they are . It hides the reality and projects

something else in place of that. The best example is the Rope snake analogy. In this example the rope is the reality

which is real and in place of rope we are seeing the snake. So two things have happened. The reality of the rope

has got hidden due to darkness i.e., to say I don't see a rope there. If I had not seen anything there , that would

not have been the problem , but , I see something else which is not there ‐ The Snake . and what makes me see the

snake is the Maya .

The Vedanta say that we are not seeing the things correctly. So when the Vedanta says that the world is not real ,

we misunderstand that the world does not exist and how is that possible ? Vedanta says that what we see is not

real , which really means that we are not seeing it correctly.

When we go back to the snake rope example, it is true that the snake is not real, but that doesn't mean that noth‐

ing is there, the rope is there but the snake is not there. So when the Vedanta says that the world is not real , it

does not mean nothing is there, what is really means is God is there. So when we speak about realizing God, we

think it in terms of Time and say it is something which may happen in future, or when we think of it in terms of

space ‐ that it is something which cannot happen here but can happen in heaven. Vedanta says it cannot be

thought in terms of Time or Space. We are already seeing God all the time. In fact there is nothing else to see, if

God is Omnipresent than how can we avoid God, when God is everywhere there is no choice , but, we are not see‐

ing God as God. we are seeing God as the world. just like we are not seeing the rope as rope, we are seeing the

rope as the snake. it is true that all are afraid of snake, so, what we have to do is just switch on the light and be

aware of the reality that I was seeing the rope all the time , but I mistook it as the snake ! in the same way we have

to switch on the different kind of light to realize the reality that I was seeing God all the time , but , mistook it to be

the world ! and that different kind of light is Consciousness. looking deeply at the Truth and that Truth is the Truth

of Consciousness. Maya hides the reality and puts something else in its place and that something else is the effect

of Maya.

Shirasa Namisuva,

Tamma Pada sevaki

Panchadasi - Tatva Viveka.

P A G E 1 1

D I V Y A J Y O T H I

Bhagavan is

always with

you, in you, and

you are yourself

Bhagavan.

Any particular Guru you had in your life?

As I always teach everything is a Guru. Your mother, father, brothers, sisters, friends, and enemies, everybody

are your Gurus. For putting me into this spiritual path, mainly one person was responsible. His name is Gopala

Krishna Shenoy. He taught me yoga at a very young age. I practiced yogasana under his guidance for many many

years during which he taught me yoga, pranayama, dhyana and Kundalini, he taught me at a very young age.

From the age of 10 till the time I completed my engineering I practiced Yoga under his guidance. That actually

put a good foundation for my spiritual life. Then I learnt Kundalini, Pranayama from a Yogi from a place called

Hampe. I do not know the name of the Yogi; he taught me Kundalini Yoga. This was when I was in my ninth

standard, so I practiced yoga for 7 years. I practiced Kundalini yoga. I had some good amount of exposure influ‐

enced by Mukatananda Meditation center. The current Guru, head of this center is Swami Chidvilasananda Saras‐

wati. I used to attend some satsangs conducted by them. Kashmiri Shaivism attracted me a lot. But I have never

met Swami Chidvilasananda or Muktananda. They influenced some of my thinking. Because of my yoga practice

and my kundalini which I had from a long time from my childhood, I attained the state of Savikapa Samadhi. And

I think the contribution goes to my yoga guru. After that I had a very deep desire to go through the study of

scriptures, spirituality and understand them. I had a good exposure to the teachings of Advaita under the guid‐

ance of Swami Chidrupananda and Dvaita under the guidance of Bannenje Govindacharya. Then there was my

Guru, Sadguru called Ajja. My teachings of Self‐enquiry were taught to me by Ajja in Puttur. Later, I got good

exposure to Bhakthi Yoga under the guidance of Mata Amritanandamayi. So, these are my different Spiritual

Masters. If I have to name them, it is Gopala Krishna Shenoy for Hatha Yoga, Siddha Yoga headed by Swami

Chidvilasananda, Bannanje Govindacharya for Dvaita, Swami Chidrupananda for Advaita and Self‐enquiry by

Sadguru Ajja.

What is the difference between Patanjali yoga and Kundalini yoga ?

They are similar and related. Patanjali yoga does not mention kundalini directly. Patanjali Yoga works on various

energy centres called chakras. Muladhara, svadishtana, manipura, anahata, vishuddha, ajna are the six chakras.

Patanjali Yoga works on body and energy and activates chakras. This is also one method. Another method,

kundalini yoga which is called shaktipath, happens through master. Vivekananda went to Ramakrishna Parama‐

hamsa and asked him 'have you seen god', Ramakrishna touched heart of Vivekananda and he had a realization.

For this to happen, the student has to be an evolved soul like Vivekananda, where you get a glimpse of realiza‐

tion. The idea is to give demo to Vivekananda , now work for it, it will fade, Vivekananda has to work for it later.

Kundalini yoga, you need to have a guru and intense devotion to guru. The energy flows upwards due to guru

bhakti. A crude example, a person whose energy flows downwards if he sees a person of opposite sex. If a per‐

son of spiritual quality, the energy moves upwards. This upward flow of energy is called kundalini. It is a natural

process. If guru graces, it is called shaktipath. It leads to experience of divinity. kundalini yoga can happen

through Raja Yoga which is forceful. Or through devotion which is natural. Ramakrishna Paramahamsa says

kundalini is necessary, devotion is the key to kundalini, bhakti. Devotion to master and devotion to deity. What

happens in kundalini is important. When energy flows downwards, when river flows it creates a footprint. If you

take a image of Rajasthan, there was a river called Saraswati, the print of Saraswati after few thousand years

after it got dried up can be seen. Similarly, there are impressions created in mind. They create foot prints. Most

of the time our mind is in outer world, food and sex. Energy takes that direction always. Because of grace of

Guru, if your energy flows upwards, it creates a reverse path for mind, now it can flow towards awareness, so

the kundalini energy which is awakened, it goes upwards and purifies all chakras, nervous system and past im‐

pressions. Chakras get impure when mind goes downwards. Chakras get purified when mind goes upwards and

Interview with Prabhuji

P A G E 1 2

D I V Y A J Y O T H I

Not from any

desire, resolve or

effort on the part

of the rising sun,

but merely due

to the presence of

his rays, the lens

emits heat, the

lotus blossoms,

water evapo-

rates, and people

attend to their

various duties in

life.

it prepares you for Self‐realization. Kundalini yoga prepares your subtle body. and prepares for Savikalpa Sa‐

madhi. For Nirvikalpa Samadhi you need jnana, Atma jnana is needed.

You mentioned that you learnt yoga for long years, Kundalini yoga, how long did you learn?

Kundlaini yoga teaching was for 2 hours, later I practiced that. There was an announcement in newspapers and I

went there, learnt it and then practiced it.

In Reiki healing and Pranic healing, they do energy transfer, what is the difference?

There is a difference, the energy is same, and in Reiki the universal energy is channelized by you. Kundalini ener‐

gy is your own energy which is sleeping at the base of spine. It is there in sexual fluids, it moves upwards, in Reiki

you become channel, in Kundalini it is your own energy. You can be channel and still be unaware. In kundalini, it

leads to awareness.

What is Reiki?

Channelizing universal energy through you.

What are symbols?

Original Reiki master meditated under ice cold water falls. He saw some symbols of universal energy. Those are

Reiki symbols, you need to get from master.

When did you start playing the role of Guru? Do you consider yourself as Guru ?

I do not consider myself as anything. If my daughter calls and says father, I become father. If my wife says hus‐

band, I become husband. If my boss says I am subordinate, I am subordinate. If a student comes and says I am

guru, then I am guru. Guru is with reference to somebody else, with reference to me, I am nothing. If you call me

Guru, I am Guru. If you call me Sadguru, I am a Sadguru, master or anything. As far as I am concerned, I am not a

guru or Sadguru, I am not a body, mind and intellect, how can I call myself as Guru or something. All these are

roles which are played for that situation, when student comes, I become guru. Even if I become Guru, I will not

forget that I am not body mind and intellect, to fulfill the question of student, I play that role. I will not lose

awareness. The awareness that I am not the body, mind and intellect is always maintained. I am not Guru an I am

not a student.

When did I play the role of Guru? When a student comes, I play Guru role. If student goes back, I am not Guru. If

there is student, there is Guru. Because you people are there, I am a Guru. If you ask a question, I take the role of

Guru. If there is no student, master disappears. Somebody who claims himself as Guru is not Guru. Somebody

else has to say he is Guru. Every other position in world is given authority or position, it is the people who makes

Minister, Minister derives power from people, nobody can say they are minister by themselves. If wife says you

are husband then you are husband. Otherwise he is nobody. Sometimes after marriage, he becomes nobody.

Nobody to become somebody, somebody has to say that you are somebody. Same case with Guru sishya also, if

student says you are Guru, then you are Guru. If student says you are not a Guru, then it goes, Guru and sishya is

not permanent thing. It is a transaction. Guru is a person with Self‐realization. He has no identity with body, mind

and intellect, then how can he call himself Guru.

Is liberation is not possible without help of Sadguru ?

What is liberation? Many people are not clear about liberation. If wife leaves me, I am liberated. Liberation from

wife, boss, and husband is mukti. But it is not that. Mukti is liberation from yourself. I am body, mind, intellect, I,

me and mine has to go. Liberation is from limited concept of I. How can you get liberation from yourself? Be‐

cause the ignorance is in you, mukti is from ignorance. How is it possible? Whatever you learn, you can learn

P A G E 1 3

D I V Y A J Y O T H I

Meditation is

meant to remove

the ignorant

idea that He is

only outside. If

He be a stranger

whom you

await, He is

bound to disap-

pear also. Where

is the use for a

transient being

like that?

about world. You cannot learn about yourself. That understanding about yourself has to come through authori‐

ty. Is there anybody in world whom we can trust? Everybody is there to get something from you. It is a transac‐

tion. It is a give and take. If you smile, you get a cup of coffee from wife. If you give sari, or present, some ex‐

change. Nothing comes free, any knowledge or wisdom a tag is attached, and something I have to get back. To

attain something about truth, you need to go to trustworthy source. Now, as far as our understanding goes, no

source is trustworthy. Everybody is selfish in some way. Unselfish knowledge that can uplift you is called Atma

jnana. For ex: Upanishad tells about Self‐realization. Even that understanding has to go through mind and intel‐

lect which are impure. Your understanding of scriptures happens through your ignorant mind, what you think is

right you take. The basic ignorance did not disappear. In the presence of somebody the ignorance goes, he is

Sadguru. That is called Self‐realization. Unless you meet such a person, you cannot believe that such a lifestyle is

possible, such knowledge is possible, and such a person is possible. Everything is theory. Our fantasies are there.

They are like, for a Self‐realized person one half feet beard. Those do not have beard, cannot have Self realiza‐

tion, so ladies cannot have Self‐realization. Unless they see somebody who is an example of Self‐realization, they

will not understand. Where they can see that there is no self interest involved, genuineness, such a person is

called Sadguru, provided he is ready to teach you. Without such a Sadguru it is not possible for majority of peo‐

ple to have Self‐realization. Without a Guru there is no Self‐realization possible unless for few rare souls who

have past life karma.

‐ Transcribed by Atmajyothi Prema/ Atmajyothi Gayathri

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

English Sanskrit

1. Samithpaani established in Brahman

2. anveshamaana matter

3. Rayi seeking

4. Brahmanishta sacrificial fuel

5. jagrati imperishable

6. aksharam waking state

7. sodasa kalah waking state gross‐body consciousness

8. vaishvanara sixteen qualities

9. krishnapaksha energy channel

10. sukla paksha equalizing breath

11. samana dark fortnight

12. nadi bright fortnight

Answers on page 56

Upanishad Quotient

P A G E 1 4

D I V Y A J Y O T H I

The seer alone is

real and eternal.

Showing a paper, what is this?

It is a paper.

Paper is again a name, what is there in the paper?

Paper is made out of bamboo shoots, so if you don't give the name paper, it is a bamboo shoot. Do you agree with

this?

No, why because you have given the name, this is not paper this is bamboo shoot, where has the bamboo shoot

come from? From earth, isn't it? Now is it only earth, water is also there, is this just water, sun is also there in this.

So, Maya, mind gives a name and makes it a small entity, do you understand. By naming process we start limiting

the reality, we start cutting the reality. The same paper represents, sun moon, earth air water, everything, whole

nature is there in paper. So, Lord is in the smallest of the small and the biggest of the big.

'anoraniyam mahtomahiyam', God is there in the smallest, god is there in the biggest, that is why we do Namaska‐

ra to the paper. The same paper represents, forest, tree, wind, air, water, river all five elements panchamahabu‐

tas) there in the paper. Can you see the five elements in this, no because you have given a new name to the new

form? Paper became rocket, when it became rocket we forget the paper, similarly, this paper came from pan‐

chamahabutas, Lord, but we forgot that it came from the Lord.

The function of mind is to name and the process of naming cuts the reality into pieces and limits the reality.

The process of naming also creates you, how?

You say, 'I am', 'I am the body', but you forgot that this is made of five elements, is it just five elements, then also

you call it as name body, there is sun in this body, moon, in there, all divine beings are there in this body, Brahma

Vishnu, Maheshwara, all Gods, reside in this, but you give name and separate it, limit it. So, again and again you

should remember that…

‘Naanu, nanembudu nanalla Ee deha, manah, buddhi, nanalla

Satchidanandatma Shiva nanu naane Shivoham, Shivoham, Shivoham’

(I am not the body, I am not the mind, I am not the intellect.

I am the Pure Self ‘Satchidanandatma Shiva’,

‘I am Existence, Consciousness, Bliss’, Shivoham, Shivoham, Shivoham)

The same mind which is purified is one with the Lord, why, it keeps on giving the name to various objects in the

universe, by giving name it creates separation between various elements, so when separation is seen that is Maya,

but in reality there is nothing other than the Lord, but due to this may a, instead of seeing oneness you see the

separation and the world appears. You start experiencing the world, and the mind starts naming. And when the

child is born 11th day namakara, naming ceremony, the first time after 11 days you start calling the child with the

name, but what you don't know is, 11th day you start introducing Maya to the child as early as possible. So the

whole life the child living with the name, you are sleeping, somebody comes and calls, 'Rama, Rama', you are snor‐

ing. they take your name, 'Vidya', you suddenly get up, so which has gone deep into your mind, god's name that

you were chanting whole day or your name, which is kept at the earliest age and you are living with it.

Why name chanting is prescribed?

Ananda Marga - Part 7

P A G E 1 5

D I V Y A J Y O T H I

The True Being

can be realized

only in samadhi;

what was then is

also now. Other-

wise it cannot be

Reality or Ever-

present Being.

What was in

samadhi is here

and now too.

Hold it and it is

your natural

condition of Be-

ing.

Name chanting is prescribed so that, you replace your name with the god's name, you do japa, 'Om Namo Bhaga‐

vathe Vasudevaya,' guru has given mantra to you, you do japa, 108 times, and you sleep, someone calls you with

that mantra, you are not disturbed, but somebody calls your name, then you suddenly wake up. So mind has put

your name deep into your consciousness. To get rid of that name you are asked to chant god's name. Because you

are not separate from the god, just by the processing of naming you are separate from the God. But you add just

another name to your sub‐conscious mind. You have male name, female name, English name. To replace your

name with god's name is called is called Japa Yagna, 'yagnanam japyagnosmi'‐ 'Japa Yagna is the sacred of all ya‐

gnas', why have you attached yourself to the name, by the process of naming you are separating yourself from

the God. There is not one thing that is separate from the God, there is nothing other than the consciousness, and

consciousness is God.

Then why I have become like this, what I am today? There is only God, there is nothing other than the conscious‐

ness, then what we see this wall, this water bottle, this pot, what is this all? THAT existence God, doesn't know

inside and outside, because an infinite thing cannot understand what is inside and what is outside, infinite IS, God

IS.

It is like this, if you go and ask 'Sun',

What is light?

The sun will say I don't know light, because sun is light.

Now if you ask sun, what is Darkness?

The sun will tell, 'I don't know', because sun has never seen darkness.

Now, if you ask God, what is infinity?

He will say, 'I don't know',

Now, if you ask God, what is bliss (Ananda)?

He will say, 'I don't know', because he is bliss (Ananda).

Now, if you ask God, what is knowledge (Jnana)?

He will say, 'I don't know', because he is knowledge (Jnana).

When everything is God, what will he know what he is? All of us know many things, we are knowledgeable. But

Knowledge is bondage. It is given in Shiva Sutras, 'jnanam bandha', knowledge limits us to what we know . Infi‐

nite cannot be known, 'you can be one with the infinite'.

There was a Greek philosopher called Socrates, and during his time once there was an Oracle, A priest or priestess

acting as a medium through whom advice or prophecy was sought from the gods in classical antiquity. Someone

goes and asks the Oracle, Who is the wisest man in the Greece; the Oracle says 'it is Socrates'. So all people rush to

Socrates and garland and honor him, and then Socrates asks, 'why are you garlanding me? The Oracle said, 'you are

the wisest man in the Greece', and then Socrates says there must be some mistake, 'I don't know anything'. Then

the people again run back to the Oracle and says what Socrates said, 'He doesn't know anything, he says, then

how do you say he is a wise man?' The Oracle laughs, he doesn't know anything that is why he is a wise man'.

Oh. How is it possible that, one who doesn't know anything is a wise man. In reality, 'one, who knows that he

doesn't know anything, he becomes a wise man. Most of the people don't even know that they don't know. Most

of us live as though we know everything, for example we know this is bottle, this mobile, this paper, but what we

don't know that this is Panchamahabutas, this is sun, moon, air water, wind, and earth Etc. Even sun moon, and

Panchamahabutas are names, what is there behind is God only. So 'we think we know but we don’t know'. When

one knows THAT, they will become silent, mind will become silent.

So if you ask any‐thing to god, he says I don't know, because he is every‐thing. He is full of bliss, wisdom.

P A G E 1 6

D I V Y A J Y O T H I

‘No want’ is the

greatest bliss.

Now Lord to experience what is bliss, what is wisdom, he has to take form like you me, and others. He has to expe‐

rience himself in various forms and that is the reason you are born. God is experiencing himself in various forms

that is why you are there, he created this universe with his Shakti, to understand his own Shakti, he created Jivas,

to experience the universe, one form of the Jivas is you, and one who is experiencing through you is Lord himself.

Not only humans, but through all living beings.

Audience: But they cannot experience no.

Prabhuji: the one who is seeing through the eyes and the one who is listening through the ears is Lord only. The

same lord experiences the world through cow; the same lord experiences the world through dog; the same lord

experiences the world through you; the same lord experiences the world through every living being. We are all the

instruments through which one god knows and experiences the world. There is one Lord which is their behind all

these and that is consciousness, the consciousness is not fragmented. You have consciousness, I have conscious‐

ness, now consciousness is not fragmented, and mind is fragmented. The instrument is fragmented, the Lord is not

fragmented. You are seeing different, I am seeing different, but one who is seeing is the same.

Audience: but animals are not aware, we can be aware.

Prabhuji: there is no question of being aware; the one who is experiencing is God only. For example: through bin‐

ocular you can see things at distance, through microscope you can see things which are near, so one animal is bin‐

ocular, the other may be microscope, there is nothing in microscope or binocular, it is just an instrument, your

body‐mind is also an instrument only, but the one who is seeing is Lord only. According to the capacity of the in‐

strument the world is experienced, that's all. You cannot see things at distance through the microscope, like that

you cannot see microscopic things through telescope, each living being has its own specialties and limitations, God

experiences the world through that instrument, and however it is experienced.

Lord experiences the universe through infinite ways through infinite living beings. That is why it is said, Sahasra‐

shirusha purushaha shahasraksha sahsrapath

Lord experiences the world through millions and millions of eyes, he experiences, the world through your eyes,

through my eyes, everybody's eyes, 'nimitha matram bhavsavya sachi' , this body mind complex is just an instru‐

ment too experience the world , and after the experience is over and no more experience is required the con‐

sciousness returns, to its source, that is called Mukti, enough for this body. If the experience is not over than it is

called death, again another body is taken through this memories and vasanas. so after experiencing , when you

feel through this life form whatever I have experienced is enough, then the awareness which had identified with

the body mind complex, the consciousness will return back to the source, that is called liberation (Mukti).

Now who experiences? It is the mind, it feels, 'I am enjoying, I am doing, but the lord is the Shakshi, the witness',

he is the witness in you, in the dog, in me, he is the witness in all living beings, but the mind is different from every

living being depending on the quality. Showing two different mobiles of different companies, these are two differ‐

ent mobiles, which operate differently, based on the model, similarly each living beings is made of different model,

but the one Shakshi, the witness is one, in all living beings. Now coming out of the mind and going back to Shakshi

is going back to God, and that can happen through knowledge (Jnana) and meditation (Dhyana).

— Transcribed by Atmajyothi Komal

P A G E 1 7

D I V Y A J Y O T H I

It is the ego

which raises such

difficulties, cre-

ating obstacles

and then suffers

from the perplex-

ity of apparent

paradoxes. Find

out who makes

the enquiries

and the Self will

be found.

Parama Sadgurugalige Namanagalu...

Salutations to Pujaneya Prabhuji..

'' O Sadgurudeva ! I came to you as an empty container, Thou filled it with the Truth and Reality, Thou embar‐

rassed me lovingly with outstretched arms . I was drowned in the middle of the Ocean of Bhava Sagara, Thou

dried up the Ocean and Thou quenched my thirst . Millennium after millennium re‐births, I have surrendered at

Thou's Lotus Feet , O Gurudeva ! O Pujaneya ! Please Bless me to merge in Thou's Lotus feet.''

Let us see what Sanatana Dharma says about Guru :

Aham Guru Asmi ‐ I am the Spiritual Teacher .

'' Thou is the Mother ; Thou is the Father ; Thou is the kinsman ; Thou is the friend ; Thou is the Knowledge ; Thou

is the Wealth ; Thou is all‐in‐all ; Thou is the Lord of Lord ‐ Parabrahman .''

Commentary : Thou is the mother ‐ Guru is the mother who gives birth to the disciple, that is the real birth ‐ spir‐

itual birth to the disciple. Guru feeds infant disciple with Amrutha which is greater than the mother's milk . Moth‐

er's milk sustains the baby but Amrutha not only sustains the baby but elevates him/her spiritually.

Thou is the father ‐ Guru becomes the father and holds the disciple in his arms as he/she enters into the world of

spirituality . He teaches you to walk as you toddle in spiritual way and supports you all along . As the evolution

starts in you , it is the Guru who encourages all your efforts and appreciates you whole heartedly when you

achieve the goal .

Thou is the kinsman ‐ Even at the time of disappointment due to our own ignorance Guru as a kinsman helps you

smile instead of shedding tears. Guru is someone who listens patiently to your never ending doubts , fears and

puts them to rest and brings your mind to Silent and guides you throughout your spiritual journey.

Thou is the friend ‐ Guru as a true friend feels happy and his eyes shines with pride at every little spiritual achieve‐

ment . Guru is always there along with you with full of love and compassion seated in your heart as Atman your

lifelong friend !

Thou is the knowledge ‐ Guru himself is the living knowledge of the disciple. The disciple need not have to study

hours together sitting with Vedas, Upanishads, shruthi , smriti, and so on ., The disciple has to just follow the

foot steps of Guru, teachings of Guru and serve the Guru with utmost devotion and Trust. Trust is what comes

with evolution and faith is that which has come along with us from birth. Faith is what we do without our aware‐

ness but Trust is the Truth , the Pure awareness ‐ Sadguru himself !

Thou is the wealth ‐ Guru is the wealth , the real wealth ‐ The Pure Consciousness, the wealth which cannot be

compared with anything in the whole Universe. The knowledge of Self is the Treasure Tower and that Treasure

Tower is Sadguru himself. It is only the Grace of Sadguru which can make an ordinary disciple to an Enlightened

Person.

Sanatana Dharma - Part 7

P A G E 1 8

D I V Y A J Y O T H I

One should real-

ize the Self by

the Eye of Wis-

dom. Does Rama

need a mirror to

recognize himself

as Rama?

Thou is all‐in‐all ‐ Guru is everything, everywhere . There is nothing other than Sadguru. Everything is

Sadguru ; Everything is from Sadguru ; Everything is of Sadguru ; There is nothing other than and Sadguru ; it is

as good as saying '' There is nothing other than Pure Consciousness in the whole Universe ‐ The Sadgurudeva !

'' and he is the Lord of the disciple ‐ Lord of Lord '' Mama Deva Deva '' ‐ Pujaneya Prabhuji.

* '' O Goddess Supreme ! By Atma Samarpana Bhava, let all my words uttered be Japa for you. Let all my actions

become mudra for you . Let my walking be pradakshina for you . Let my eating, mental and sensory pleasure be

ahuti for you. Let my laying down be Pranams for you. Let whatever I perform wit ease become worship for

you .'' ‐ Soundarya Lahari . 27

Commentary : When the Atman in you is the Supreme Goddess , Surrender every moment of your life to her. The

Supreme Goddess is the Sadguru.

Surrender to Sadguru : What is surrender ? Surrender is accepting every moment of life as the Gift of God . Life

can never be bed of flowers , it is filled with roses along with thorns. When the thorns are removed, beautiful

rose shines out.

Surrender is the Trust towards Sadguru. Trust is the spiritual development in the disciple. Being religious is Faith

and being spiritual is Trust . Spirituality and Religious are like Trust and Faith . Faith is what comes along with us

when we are born, and being religious is like faith which comes along with us without our awareness . Spirituali‐

ty is the Trust which happens through Evolution, Spirituality has nothing to do with being religious. Being reli‐

gious shows the way towards Truth, but when we stick on to the way itself without moving forward we can Nev‐

er reach the Truth. Truth is Sadguru and that is The End where as, way or faith are like Map which can only direct

us. Spirituality Transforms us, it is the inner Transformation which happens with the Grace of Sadguru.

When we surrender everything to Sadguru who is God himself , you don't have to do anything . it happens .

Sadguru is with you 24x7 , but we must be aware of it . This particular article is the great example of the saying ''

Sadguru is with you 24x7'' . When I was thinking what else could be added for surrendering to Sadguru, I got a

message from Pujaneya '' video streaming'' at about 8‐20 PM on Aug 21st 2012. I logged in and started listening

to the Amrutha vani of Pujaneya and was shocked to hear the Subject ! it was '' Surrender to God '' .

When it is Sadguru who is seated as Atman in the heart, everything, every moment and every action of the life is

of Sadguru, from Sadguru and Sadguru only ! When the action of writing the Article is surrendered to Sadguru,

you don't have to write, your hand becomes the Pen in the hands of Sadguru and he is the Writer ! When the

action, the fruits of action and the intention of action is surrendered , everything is happening ! Sadguru is the

doer !

Sadguru need not have to be in person to operate the actions through you . Sadguru grasps everything without

hand, hastens everywhere without feet, sees without eyes, hears without ears, does without action, knows

whatever has to be known but OF HIM no one knows ! SADGURU IS THE PRIMAL, THE SUPREME PERSON ,THE

PURE CONSCIOUSNESS ‐ PUJANEYA PRABHUJI !

* '' Wherever there is Bhagavan Sri Krishna, the Lord of Yoga, and wherever there is Partha , the archer, there

are prosperity, victory and firm policy, this is my conviction. '' ‐ Srimad Bhagavad‐Gita 18 . 78.

P A G E 1 9

D I V Y A J Y O T H I

Direct knowledge

does not require

intellectual dis-

courses.

Know Thyself Quiz - 8 1. 'Satyameva Jayate' engraved on our National Emblem is taken from ‐‐‐‐‐‐‐‐‐ Upanishad.

2. The higher level of knowledge is called ‐‐‐‐‐‐

3. Vedas are called ‐‐‐‐‐‐‐‐‐‐ of God.

4. Three sections of Vedas are Brahmana, Aranyaka and ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐.

5. ‐‐‐‐‐‐‐‐‐‐‐ Upanishad is known as Razor of Truth.

6. Master‐Disciple tradition is called ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ in Sanskrit.

7. Vedas are ‐‐‐‐‐‐‐‐‐‐‐‐‐ vidya.

8. Dvaita means Jivatma and Paramatma are ‐‐‐‐‐‐‐‐‐.

9. Unselfish actions are called ‐‐‐‐‐‐‐‐‐‐ karma.

10. Bhutha Yaghna means serving the ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐.

11. One who has understood the essence of Scriptures is called ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐.

12. No‐Mind state is called ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐.

‐ Answers on page 24

Commentary : Sadguru is the lord of yoga, who purifies your intellect, your speech, your words, your body and

your actions through Yoga. Sadguru is the lord of karma yoga who directs you to do Selfless service. Sadguru is

the lord of Bhakti yoga where he showers his Love and compassion on you. Sadguru is the lord of Jnana yoga

where he imparts you the Eternal knowledge ‐ The knowledge of Self.

You are Partha , the disciple . When you are ready to fight the Ego and Ignorance , When you are steady ,

Sadguru Bhagavan Sri Krishna is there to direct you towards victory and Prosperity . The victory over Ego and

Ignorance and the Prosperity is the Eternal Release ! Merging in the Lotus feet of Sadguru !

Shirasa Namisuva,

Gurudeva Pada sevaki

P A G E 2 0

D I V Y A J Y O T H I

The Guru cannot

give you any-

thing new,

which you have

not already. Re-

moval of the no-

tion that we

have not real-

ized the Self is

all that is re-

quired. We are

always the Self.

Only, we don’t

realize it.

Who am I - Ramana Maharishi As all living beings desire to be happy always, without misery, as in the case of everyone there is observed

supreme love for one’s self, and as happiness alone is the cause for love, in order to gain that happiness which

is one’s nature and which is experienced in the state of deep sleep where there is no mind, one should know

one’s self. For that, the path of knowledge, the inquiry of the form “Who am I?”, is the principal means.

1. Who am I ?

The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs,

viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound,

touch, colour, taste, and odour, I am not; the five cognitive sense organs, viz. the organs of speech, locomo‐

tion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasp‐

ing, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five func‐

tions of in‐breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed

only with the residual impressions of objects, and in which there are no objects and no functioning’s, I am not.

2. If I am none of these, then who am I?

After negating all of the above‐mentioned as ‘not this’, ‘not this’, that Awareness which alone remains ‐ that I

am.

3. What is the nature of Awareness?

The nature of Awareness is existence‐consciousness‐bliss

4. When will the realization of the Self be gained?

When the world which is what‐is‐seen has been removed, there will be realization of the Self which is the seer.

5. Will there not be realization of the Self even while the world is there (taken as real)?

There will not be.

6. Why?

The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the

substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self

which is the substrate will not be gained unless the belief that the world is real is removed.

7. When will the world which is the object seen be removed?

When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disap‐

pear.

8. What is the nature of the mind?

What is called ‘mind’ is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from

thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there

is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the

states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread

(of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself

and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the

world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not

appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the

P A G E 2 1

D I V Y A J Y O T H I

You see the ob-

jects on forget-

ting your own

Self. If you keep

hold of your Self,

you will not see

the objective

world.

residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on

something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva).

9. What is the path of inquiry for understanding the nature of the mind?

That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought ‘I’ rises first,

one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly

‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only

after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that

the second and third personal pronouns appear; without the first personal pronoun there will not be the se‐

cond and third.

10. How will the mind become quiescent?

By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for

stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self‐realization.

11. What is the means for constantly holding on to the thought ‘Who am I?’

When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does

not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has

this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am

I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated prac‐

tice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out

through the brain and the sense organs, the gross names and forms appear; when it stays in the heart, the

names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called

“inwardness” (antarmukha). Letting the mind go out of the Heart is known as “externalisation” (bahir‐

mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self.

12. Are there no other means for making the mind quiescent?

Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the

mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will

become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath

resumes the mind also will again start moving and will wander as impelled by residual impressions. The source

is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the first

thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates.

Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the

mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop.

This is because of the will of God, so that the body may be preserved and other people may not be under the

impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath

is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and

when the body dies the mind takes the breath along with it. Therefore, the exercise of breath‐control is only

an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa).

Like the practice of breath‐control. meditation on the forms of God, repetition of mantras, restriction

on food, etc., are but aids for rendering the mind quiescent.

Through meditation on the forms of God and through repetition of mantras, the mind becomes one pointed.

The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go

along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp

that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as

thoughts get resolved the mind becomes one‐pointed and strong; for such a mind Self‐inquiry will become

P A G E 2 2

D I V Y A J Y O T H I

If you want to

perceive the real

nature or form of

the Guru you

must first learn

to look upon the

whole universe

as Guru rupam

[the form of the

Guru].

easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by

observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self‐inquiry.

13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean. When will all

of them get destroyed?

As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be

resolved, and for one to remain as the pure Self?

Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the

Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one

should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self;

then, one would surely succeed. There are not two minds ‐ one good and the other evil; the mind is only one. It

is the residual impressions that are of two kinds ‐ auspicious and inauspicious. When the mind is under the

influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impres‐

sions it is regarded as evil. The mind should not be allowed to wander towards worldly objects and what con‐

cerns other people. However bad other people may be, one should bear no hatred for them. Both desire and

hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who

will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quies‐

cent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered qui‐

escent, one may live anywhere.

15. How long should inquiry be practised?

As long as there are impressions of objects in the mind, so long the inquiry “Who am I?” is required. As

thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one

resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as

there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge,

the fortress will fall into our hands.

16. What is the nature of the Self?

What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in

mother‐of‐pearl, these three appear at the same time, and disappear at the same time. The Self is that where

there is absolutely no “I” thought. That is called “Silence”. The Self itself is the world; the Self itself is “I”; the

Self itself is God; all is Siva, the Self.

17. Is not everything the work of God?

Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun‐stone emits fire, the lotus

blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the

magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three

(cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their

respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affect‐

ing the sun, or like the merits and demerits of the other four elements not affecting all pervading space.

18. Of the devotees, who is the greatest?

He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God

means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the

Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things

P A G E 2 3

D I V Y A J Y O T H I

One must see the

Guru in all liv-

ing beings.

move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what

should be done and how, and what should not be done and how not? We know that the train carries all loads,

so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting

it down in the train and feeling at ease?

19. What is non-attachment?

As thoughts arise, destroying them utterly without any residue in the very place of their origin is non‐

attachment. Just as the pearl‐diver ties a stone to his waist, sinks to the bottom of the sea and there takes the

pearls, so each one of us should be endowed with non‐attachment, dive within oneself and obtain the Self‐

Pearl.

20. Is it not possible for God and the Guru to effect the release of a soul?

God and the Guru will only show the way to release; they will not by themselves take the soul to the state of

release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger

has no escape, so those who have come within the ambit of the Guru’s gracious look will be saved by the Guru

and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain

release. One can know oneself only with one’s own eye of knowledge, and not with somebody else’s. Does he

who is Rama require the help of a mirror to know that he is Rama?

21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?

Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants

to know the Self has no need to count the number of categories or inquire into their characteristics; what he

has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.

22. Is there no difference between waking and dream?

Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real

while awake. so do those in a dream while dreaming. In dream the mind takes on another body. In both wak‐

ing and dream states thoughts. names and forms occur simultaneously.

23. Is it any use reading books for those who long for release?

All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive

teaching is that the mind should be rendered quiescent; once this has been understood there is no need for

endless reading. In order to quieten the mind one has only to inquire within oneself what one’s Self is; how

could this search be done in books? One should know one’s Self with one’s own eye of wisdom. The Self is

within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the

five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that

one has learned.

24. What is happiness?

Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any

object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind

goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the

happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is

obtained or the object disliked is removed, the mind becomes inward‐turned, and enjoys pure Self‐Happiness.

Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the

shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels

cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back

P A G E 2 4

D I V Y A J Y O T H I

The Truth is

that Self is con-

stant and unin-

termittent

Awareness. The

object of enquiry

is to find the true

nature of the

Self as Aware-

ness. Let one

practise enquiry

so long as sepa-

rateness is per-

ceived.

into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows

the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling

miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is

only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and

when the world appears, it goes through misery.

25. What is wisdom-insight (jnana-drsti)?

Remaining quiet is what is called wisdom‐insight. To remain quiet is to resolve the mind in the Self. Telepathy,

knowing past, present and future happenings and clairvoyance do not constitute wisdom‐insight.

26. What is the relation between desirelessness and wisdom?

Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turn‐

ing the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking

what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.

27. What is the difference between inquiry and meditation?

Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is Brahman,

existence‐consciousness‐bliss.

28. What is release?

Inquiring into the nature of one’s self that is in bondage, and realizing one’s true nature is release.

SRI RAMANARPANAMASTU

‐ Source: Who Am I, The teachings of Bhagavan Sri Ramana Maharishi. Sri Ramanashramam

Answers to Quiz 1. Mundaka

2. Para Vidya

3. Breath

4. Upanishads

5. Mundaka

6. Guru Parampara

7. Apara

8. Separate

9. Nishkamya

10. Plants and animals

11. Shrotriya

12. Mano Nasha

P A G E 2 5

D I V Y A J Y O T H I

Kaamadhi sarpa vraja garudabhyam, viveka vairagya nidhi pradhabyam

Bhodha pradhabyam drutha mokshathabhyam, namo nama sri guru

padukabyam

Salutations and Salutations to the sandals of my guru

which is the garuda, which drives away the serpent of passion

which provides one with the treasure of wisdom and renunciation

which blesses one with enlightened knowledge

and blesses the aspirant with the speedy salvation

Surrender is enlightenment.

Surrender to the enlightened master gives instant enlightenment.

The secret of happiness lies in the words of the Sadguru

No more questions after surrender

True understanding dawns because of the grace of Sadguru

Surrender is the end of seeking

What nobody can give the Sadguru gives, when you give him what you don’t want to give. Sadguru gives God in

exchange for Ego

Sadguru is God himself who has descended to liberate his students. His students are the divine beings who have

become eligible to receive his grace because of their past karma

The Sadguru ever protects his students in various ways

Sadguru is the real father, he is the real mother

What would have taken more than a hundred lifetimes to achieve will be achieved instantly because of the

grace of the Sadguru

An outer journey cannot be made without a light, similarly an inner journey cannot be made without a Sadguru

We do not know what happens in the world, we do not know what is happening within us, such is our state. The

Sadguru is the only saviour

Everything is meaningless without him.

He is the one who brings meaning, he is the one who brings light, he is the one who gives sight

Surrender completely to the Sadguru and be free

‐ Atmajyothi Murali

Guru Paduka Stotram - Shloka 9

When we take

refuge at the

'feet of God' by

subsiding into

the innermost

depth of our be-

ing, we will ex-

perience the ab-

solute clarity of

unadulterated

self-

consciousness,

which will swal-

low our mind

just as light

swallows dark-

ness.

P A G E 2 6

Spiritual Insights

D I V Y A J Y O T H I

Throwing pebbles in s�ll water

thoughts disturb joy and laughter

pebbles and water part of landscape

thoughts and laughter part of mindscape

Why hold one as dear

let go other in fear?

neither of them are truly your's

to pick and choose forever

Lamp been lit

Master done his bit

O' Mind why don't you get

the beauty of shredding every bit

Of pain and glow with pure spirit

Sri Ramana Maharshi’s influence on me

Somebody gave me a book containing Sri Ramana Maharshi’s teachings and quotations around the year 2000. It

was a small book but each sentence of Sri Ramana was an atom bomb and made a deep impact on my thinking.

My thinking till that time was shaped by what I read in books. I realized by his words that what I lack is direct expe‐

rience of reality. Whatever I know till that time is second‐hand knowledge. I realized that I need to channelize my

energies towards achieving direct experience of the reality ‘Aparoksha anubhuti’. My spiritual practices changed

course, and there is one goal, that of Self‐realization. Reading books dropped. I read many books till the year

2000. After I read Sri Ramana’s teachings, I might have read about 10 books on spirituality in 10 years.

But there is one drawback, I didn’t know what is right spiritual practice, how do to it, and where from guidance

will come in that aspect. When somebody asked Sri Ramana ‘How to find a Guru ?’ , He replied, “In whose pres‐

ence you feel peace, he is your Guru. A spiritual seeker’s mind is already agitated by various practices, doubts. If a

Guru asks him to do further practices, know that he is Yama disguised. A Sadguru is one in whose presence or by

words the seeker’s questions are answered, and his mind becomes silent. ”

I had to wait till 2007 to meet Sadguru Sri Prabhuji, who silenced my mind by his mere presence. All my doubts are

answered by Prabhuji, and many spiritual practices was taught to me by Prabhuji in detail to further my spiritual

progress. He never once asked me to do this or that. It is always a gentle suggestion. Fortunate are those who

found Sadguru. It is bliss.

In Sadguru seva,

Atmajyothi Prasad

P A G E 2 7

D I V Y A J Y O T H I

. Ananda [bliss]

is the very na-

ture of the Self.

Introduction

Remover of all obstacles,

Pranava Swaroopi,

Embodiment of wisdom,

Devata of Muladhara Chakra!

O Lord Vinayaka,

The bestower of happiness

Who has Modaka in hand!

O Elephant‐headed Lord!

Salutations unto Thee.

Om Gam Ganapataye Namaha.

Lord Ganesha is the elephant‐headed God. He is worshipped first. His Names are repeated first before any auspi‐

cious work is begun, before beginning any kind of worship.

He is the Lord of power and wisdom. He is the eldest son of Lord Siva, and the elder brother of Skanda or

Kartikeya. He is the energy of Lord Siva, and so He is called the son of Sankara and Uma. By worshipping Lord

Ganesha, mothers hope to earn for their sons the sterling virtues of Ganesha.

The Elephant-Head

The following story is narrated about Lord Ganesha’s birth and His having the head of an elephant. Once upon a

time, at bathing time, the Goddess Gauri, the spouse of Rudra, created Ganapati as a Suddha, or pure white be‐

ing, out of the mud of Her body, and placed Him at the entrance of the house. She told Him not to allow anybody

inside and went for a bath. Lord Siva Himself returned home quite thirsty and was stopped by Ganesha at the

gate. Siva got angry and cut off Ganesha’s head, taking Him for an outsider. Gauri came to know of this and

grieved much. Siva ordered His servants to bring the head of any creature that might be sleeping with its head

northwards. The servants made a thorough search end found only an elephant in that position. The head of the

elephant was cut off and brought before the Lord. Siva joined the head of the elephant to the body of Ganapati.

Lord Siva made Ganapati worthy of worship by men at the beginning of all their undertakings—marriages, jour‐

ney, expedition, study, etc. He ordained that the annual worship of Ganesha, should take place on the fourth day

of the bright half of Bhadrapada (August‐September).

Symbolic Philosophy of Lord Ganesha’s Form

Lord Ganesha is an embodiment of wisdom and bliss. He is the Lord of Brahmacharins. He is the foremost among

Brahmacharins or celibates. He rides on the Vahana, the small mouse. He is the Presiding Deity of the Muladhara

Chakra. He is the Lord who removes all obstacles in the spiritual path and brings worldly success. So He is called

Vighna Vinayaka. His Bijakshara is Gang. He is the Lord of harmony and peace. Lord Ganesha represents OM or

the Pranava. Pranava is the chief Mantra of the Hindus. Nothing can be done without uttering it. Hence the prac‐

tice of invoking Lord Ganesha before beginning any rite or work. The two feet are His Jnana Sakti and Kriya Sakti.

Lord Ganesha has the elephant‐head as that is the one figure in nature which is of the form of Pranava.

Riding on the mouse represents that He has killed egoism. He holds Ankusa. This represents that He is the Ruler

of the world. This is the emblem of Divine Royalty.

Ganesha - Swami Shivananda

P A G E 2 8

D I V Y A J Y O T H I

When it is felt

that the Atman

alone is there,

permanent hap-

piness stays.

Ganesha is the first God, Adi‐Deva. Mouse is a small creature. Elephant is the biggest of all animals. Riding on a

mouse and wearing the head of an elephant denote that He is the Creator of all creatures, from the biggest ele‐

phant to the smallest mouse. Elephants are very wise. Wearing the head of an elephant indicates that Lord Gane‐

sha is an embodiment of wisdom. It also denotes the process of evolution. The mouse gradually evolves into an

elephant and finally becomes a man. That is the reason why Ganesha has a human body, the head of an elephant,

and mouse as His vehicle. This is the symbolic philosophy of His form. He is the Lord of Ganas or groups, such as

the group of elements, the group of senses, the group of Tattwas. He is the head of the followers of Siva. The

Vaishnavas also worship Lord Ganesha. They have given Him the name of Thumbikkai Alwar, i.e., Alwar with the

proboscis. Lord Ganesha’s two Saktis are Kundalini Sakti and Vallabha Sakti.

Legends Connected With Lord Ganesha

Lord Ganesha is very fond of Modaka, sweet balls made of rice. On one Ganesha Puja Day, He was going from

house to house, accepting the offerings of Modaka. Having eaten a good number of these offered to Him, He set

out moving on a mouse at night. Seeing a snake, the mouse got afraid and stumbled, with the result that Ga‐

napati fell down. The stomach burst open and the Modakas came out, but Ganappati stuffed the Modakas into

the stomach, and catching the same snake, tied it round His belly. Seeing all this, the moon in the sky heartily

laughed. Ganapati was annoyed at the behaviour of the moon and pulled out one of His tusks and hurled it

against the moon and cursed that no one should look at the moon on the Ganesha Puja Day. If anyone looks at

the moon, he will earn bad name or censure or ill repute. If anyone happens to see the moon on that day by mis‐

take or by chance, if he repeats or hears the story of Lord Krishna’s clearing His character in respect of the Sya‐

mantaka jewel, he will be free from that ill‐repute or blame. Lord Ganesha was pleased to ordain thus. Glory to

Lord Ganesha! How kind and merciful He is unto His devotees!

Ganesha and His brother Lord Subrahmanya or Kartikeya had once a dispute as to who was the elder of the two.

The matter was referred to Lord Siva for final decision. Lord Siva decided that whoever would make a tour round

the world and come out first to the starting point had the right to be the elder. Lord Subrahmanya flew off at

once on His vehicle, the peacock, to make a circuit of the world. But Ganesha went round His parents and asked

for the prize of victory. Lord Siva said: "Beloved and wise ‐Ganesha! You did not go round the world". Ganesha

replied: "No, but I went round My parents. My parents represent the manifested world". The dispute was settled

in favour of Lord Ganesha. Ganesha was thereafter acknowledged as the elder of the two brothers. Ganesha got

a fruit as prize for this from Mother Parvati.

In the Ganapati Upanishad, Ganesha is identified with the Supreme Self. The legends that are connected with

Lord Ganesha are recorded in the Ganesha Khanda of the Brahma Vaivarta Purana.

Ganesha Mantra And Ganesha Gayatri

Without the grace of Sri Ganesha and His help, nothing whatsoever can be achieved. No action can be undertak‐

en without His support, grace or blessing. During Aksharabhyasa (teaching of the alphabets), the child is initiated

into His Mantra of Om Sri Ganeshaya Namah in Maharashtra and other places. Then only the alphabet is taught.

The following are some of Lord Ganesha’s most common Names: Sumukha, Ekadanta, Kapila, Gajakarnaka, Lam‐

bodara, Vighnaraja, Vinayaka, Dhoomraketu, Ganadhyaksha, Balachandra, Gajanana, Vakratunda, Surpakarna,

Heramba, Skandapoorvaja, Siddhivinayaka, Vighneshwara. He is also known as Maha Ganapati. His Mantra is Om

Gam Ganapataye Namah. Sadhaks who worship Ganesha as their Ishta Deva, repeat this Mantra or Om Sri

Ganeshaya Namah. Ekadantaya Vidmahe Vakratundaya Dheemahi Tanno Danti Prachodayat: this is Ganesha Ga‐

yatri. The devotees of Lord Ganesha can do Japa of this Mantra also.

Ganesha Chaturthi And Ganesha Vrata

Ganesha Chaturthi is one of the most popular of Hindu festivals. This is the birthday of Ganesha. It is the day most

sacred to Lord Ganesha. It is observed on the fourth day of the bright fortnight of Bhadrapada throughout India.

P A G E 2 9

D I V Y A J Y O T H I

Bliss is coeval

with Being-

Consciousness.

Clay figures of the Deity are made, and after being worshipped for two days, or in some cases ten days, are

thrown into water. The yearly Ganesh Chaturthi Puja that is thus observed throughout India is the festival ver‐

sion of the Ganesh Vrata that has become enjoined as a compulsory observance, as a matter of tradition. Apart

from this annual Puja, the Ganesh Vrata—also known by the name of Siddhi‐Vinayaka Vratam—is done as a spe‐

cial Vrata for the attainment of some particular end in view, usually for clearing oneself of false and unjust accu‐

sations and charges, recovering lost objects, regaining lost status, and removal of obstacles in an enterprise. It is

to be performed on the fourth day of the dark fortnight. It consists of elaborate worship of Lord Ganesha with

Shodashopachara (a 16 step worship) and various offerings, after appropriate Sankalpa (desire).

The divine sage Narada prescribed this Vrata to Sri Krishna who wished to wipe off the dishonour of the charge of

stealing the Syamantaka Gem. Much later, Krishna instructed Yudhishthira to perform this Vrata at the time of

the Mahabharata war. This renowned Vrata was effectively celebrated by the Devas to obtain Ambrosia on the

eve of churning the ocean, by Damayanti to find her lost husband, by Lord Rama to get back Sita, by Indra to

defeat Vritra Asura, by Bhagiratha to get down the celestial Ganges, by Draupadi and by Samba to get cured of

incurable disease. He who performs this Puja with faith, devotion and concentration obtains all that he desires

and attains the Highest Abode. May the blessings of Sri Ganesha be upon you all! May He remove all the obsta‐

cles that stand in your spiritual path and bestow on you both Bhakti and Mukti!

‐ Source h!p://www.sivanandadlshq.org/religions/ganesh.htm

Zen Koans THE MEANING OF THE SUTRAS AND THAT OF THE PATRIARCH

A monk asked the Chinese Ch'an master Chien Paling:

‐What is the difference between the meaning of the Sutras and that of the Patriarch?

The master replied:

‐When it is cold, hen would go up on a tree and duck down to water.

SUBHUTI'S EMPTINESS

Subhuti was Buddha's disciple. He was able to understand the potency of emptiness, that nothing exists except in

its relationship of subjectivity and objectivity. One day, in a mood of sublime emptiness, Subhuti was resting under‐

neath a tree when flowers began to fall about him.

"We are praising you for your discourse on emptiness," the gods whispered to Subhuti.

"But I have not spoken of emptiness," replied Subhuti.

"You have not spoken of emptiness, we have not heard emptiness," responded the gods. "This is the true empti‐

ness." The blossoms showered upon Subhuti as rain.

P A G E 3 0

D I V Y A J Y O T H I

The Self is al-

ways there. It is

you. There is

nothing but you.

Sakshibhavada Adhbhuthagalu �� �వద అదుతగళ�

ప�భూ�

ప�స�కద బ� � ,

ఈ ప�స�కవ� �� ప��యను! "ళ#$ూళ�%వ బ� � అ&వ� మూ(సుత�) .

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(dవసూత�ద ఆ)రగCంద)

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Hూ$: సమ� B: సుn@ూ భవంతు ||

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P A G E 3 1

D I V Y A J Y O T H I

Soul, mind or

ego are mere

words. There are

no entities of the

kind. Conscious-

ness is the only

truth.

ఉ) wశ .

3ను Nరు ?

3ను '`శZత @ను ' (ఆతY )

మనసుs ^గు /షయ వసు�/న ఆటగళను! ఒళ�ూం(రువ �వనద @టక$c 3ను `శZత �� సZరూప

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3ను స|; అల7 , అథ- 3ను బుF} అల7 .

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^గు పరమ ఆనందవను! అనుభ/సువ�) �hQcర .

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@త1వ� నత2క3ంద "AN.రలు �ద1- ?

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dవ ^గూ శM�య -భవద , సుందర , )/క @ట1 .

ప�� ^గూ �తన1ద నత2న ,

�/ ^గూ 3�2/గళ ,

పవ2త ^గూ కణ-య67 ,

ఆ$శ , భూv , జల ,

అ.! ^గూ -యు/న67

మనసుs ^గూ /షయ వసు�/న67 ,

అణు ^గూ పర�ణుగళ67 ,

^గూ న�త� సమూహగళ67

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P A G E 3 2

D I V Y A J Y O T H I

When the world

recedes from one’s

view — that is

when one is free

from thought —

the mind enjoys

the Bliss of the

Self.

�గగళ� .

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సృ��యను! �డుQ �@ .

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౩.౦ - బంధన

౪.౦ - ముM�� )&

౫.౦ - ఉన!త ప��

౬.౦ - పర�నంద ప�షDవష2

౭.౦ - ,ంత@ ^గు X1న

౮.౦ - ఓద"$ద $లవ� ప�స�కగళ�

ప&/( ౧ : ఆX1;Yక హృదయ

ప&/( ౨ : బ�^Yండ (/శZ ) ^గు �ం�oడ (సూ��)

P A G E 3 3

D I V Y A J Y O T H I

One must realise

his [her] Self in

order to open the

store of unal-

loyed happiness.

సదు�రుగళ [ద పదYగC� అప2T

�దర సYరT

౧ . `�ష�-ద అ#�తZ$c

౨ . మ^తYAద ఋ�గళ� ^గు సదు�రుగC�

౩ . ఆX1;Yక ఆ$ం�గళ సంఘ$c

౪ . నన! dష1Aద ఎల7 ఆతYzూ1;గC�

౫ . గురూ� d� AమLం�క2� అవ&�

౬ . d� సు�ంద� ;థ2 �Zv�యవ&�

౭ . కుల)వQ d� $త1a3 - "TశZరC�

౮ . నన! ప;! మమQC�

౯ . నన! మకcrద $త1a3 ^గు GQ�a�

౧౦ . నన! �Q�తAద d�మ; `ంత ^గు d� )వ)స ప�భు అవ&�

౧౨ . నన! అQ � d�మ; కసూ�& ^గు �వ d� $.ఎం.ఎ�. $మk అవ&�

ఆంగ7 ��య ప�థమ ఆవృ;� : ౨౪ G ౨౦౦౭ .

న/క&#ద FZ;య ఆవృ;� : ౧౭ (�ంబ� ౨౦౧౦ .Qజయం; .

౧.౦ Nరు 3ను ?

'' 3ను Nరు ఎందు 3న67 3@ `�ధ@ �డు . 3 NAందు అ&తు ముక�@గు .'' ఎందరు �3 గురు ప�తూ�రు అజ  . �రతద ఒందు

సణ¡ హC%య67 , అవరను! @ూడలు అవర మ@� @వ� హూ)గ l� ^Cదరు . అవర ముఖద67 ఆ Qజసుs , అవర ఆం.క చల@య67 ఇదw

ఆనంద , అవర స3!Fయ67 ఇదw `ంతQ నన! GH �డ-ద ప&Tమ J&తు . అవర ప�`!గCంద @ను చMత�ూం� , ఇదు నన! ప��య

క�� ప�Nణ �( ఉత�రవను! `��సలు )& �($ూtuతు . ఈ ప�`!aంద @ను Nరు ఎందు అ&యువ ముము�తZ ^�¢. , బహళ

�3 గురుగళ హ;�ర ^ూ�ూ �గ2-aతు .

ఈ ప�స�కవ� ఆX1;Yక పయణద సమయద67 నన� లJ#ద �న ^గు అ&/న ఆ)రద GH , ^గు /వరTయను! '' dవ సూత�'' ఎంబ

ప�Aతన గ�ంథద , �hQcర ^గు ముM� ఎంబ తతZద GH రూప�ూం() . ''dవ సూత�వ�'' �3గురు dవ ^గు అవన ప;! ^గు

dష1Hద శM�య నడు- , '�hQcరద ల�ణ ^గు ముM�య �గ2 ' ఎంబ /షయద బ� � న�యువ సం�షT .

P A G E 3 4

D I V Y A J Y O T H I

Realise that the

scenes that ex-

pand before you

in the form of the

world are just

concepts of the

mind. Otherwise,

see the world as

the form of God.

నమను! @వ� అథ2�($ూళ%లు నమY )హవను! @వ� gదలు అథ2�($ూళ%"కు . �గద ప�$ర నమ� మూరు శ&రగళ� ఇ)

ఎందు ఈ $ళ.న ,త�ద67 $ణబహుదు .

నమY మూరు శ&రగళ�

@లకc@ శ&ర - ( తు&N )

౨ - సూ�� శ&ర

౩ - $రణ శ&ర

౧ - సూBల శ&ర

gదల@యదు సూBల శ&ర రక� , �ంస , మూr ^గు )హద ఎల7 ఒళ అవయవగళ� ఒళ�ూం() . ఎరడ@యదు సూ�� శ&ర , నమY

హTయ మధ1 �గFంద $య2వను!3వ2lసుQ � నమY శ&రద ఆరు చక�ద �తనద వ1వ#�త క�మద67 నమY )హవను! �Z�నద67

ఇటుu$ూళ�%త�) . $రణ శ&రవ� సూ�� శ&రవను! తన! �Z�నద67 ఇటుu$ూండు హృదయద �గFంద $య2 3వ2lసుత�) . ఈ మూరు

శ&రగళ $య2 3వ2హTయను! @వ� ఒందు -హన ^గు అదర �లకన 3దశ2నద67 �మ1Qయను! /వ&సబహుదు .

Nరు ఈ �లక ?

)&య67 ఒందు -హనవను! @ూ()గ , అదను! ఒబL �ల@ �డుQ � , తన! హQూtయ67 ఇటుu$ూండు ఇ) w@ ఎందు నమ�

;CFరుత�) . -హనవను! �ల@ �డుQ �aరువ�దు �లకన �హ1 )హ~ అథ- అవన మన�ూs ? �లకన మనసుs అవన �హ1

)హవను! హQూtయ67 ఇటుu$ూం(రలు �ధ1 . -హన ^గు �లకన )హవ� $ణుత�)q ^ూరతు మనసుs $�సువ�Fల7 . ఇ) తరహ

సూ��వ� సూBలవను! న�సుత�) , అ) తరహ , $రణ శ&ర ^గు సూ�� శ&రవ� సూBల శ&రవను! �నవన )హద67 న�సుత�) .

ఈ మూరు శ&రMcంత v.Hద మQూ�ందు శ&ర ఉంటు , ఆ @లకc@ శ&రవ� శుదw-ద ప�� - నమY67రువ )వతZ . సూBల , సూ��

^గు $రణ శ&రవ� ఒబL �/)దA , @లకc@ శ&రవ� /శZ -1� . అదు ఎల7&గు స� . @ను Nరు ఎంబ అ@ZషTయ $రణ

నమY మూల తతZవను! `��సలు - ఉన!త ప�� - @లకc@ శ&ర . ఇద@! '�� ' ఎందు ^ళ�వ�దు .

నమY ఆX1;Yక హృదయ

మ^తYAద �3 గురుగళ� ఒందు ప�`!యను! ముంFడుQ �A . 3ను Nరు ? ఈ ప�`!య మహతZ ఏను ? ఈ ప�`!యు నమH 7 ఇరువ

)/క ���జ1 3�యను! ప&`�Fసలు నమ� ఒందు కA . ప�పంచద ఎల7 ప�ముఖ ప/త� గ�ంథగళ� ఇ) సత1-ందు �రుత�) .

ఈశZరను సవ2భూతగళ హృదయదలూ7 కుC;రువను

- భగవ£ - .త ౧౮ . ౬౧

నమY మన#sన67 బAూ ముంFన ప�`! హృదయద బ� � . ఈ హృదయ ఎందA ఏను ^గు ఇదు ఇరువ�దు ఎ67 ? ఇ67 ^Cరువ�దు

)హ$c సంబంధ పటu హృదయద బ� � కం(త అల7 . [�,న �� సంస¤తద67 హృదయవను! ,Q � ఎందు - నన! ప��య అ&వను! మూ(సువ

P A G E 3 5

D I V Y A J Y O T H I

Do not falter,

even for a mo-

ment, believing

that you face

insurmountable

obstacles [ on the

path ] but re-

main vigilant

in the unfailing

and guaranteed

method you have

adopted - that of

not forgetting

the Self.

$ంద�-ందు ^ళ�;�దwరు . నమ�ల7&గూ @వ� )హ - మనసుs - బుF} అ@ూ! �వ@ ఇ) . ఇదు నమY అ�న అథ- Mరు ప��య (అహం)

�వ@ . ఆదA @వ� ఈ Mరు ప�� అల7 , @వ� '' �� '' . నమ67య �� నమY ఉన!త ప�� , ఇదు '' �న ప�� '' యను! ప�;3�సుత�) .

Mరు ప��య అ&వ� నమY అంత:కరణFంద మూ(బరుత�) . ఉన!త ప��యు $ల ^గు అంతరMcంత v.H. Mరు ప�� అహంన

చలనవలనగళను! గమ3సుQ � (��N. ) ఇరుత�) . ఇదు నమ67 ఇరువ ��యను! `�Fసలు కA .

నమY Mరు ప�� ^గు ఉన!త ప��య 3రూపTయను! $ళ.న ,త�ద67 Qూ&సH.) . నమY ఉన!త ప�� ^గు Mరు ప��య అ&/న

�రవను! ఒందు క¥య రూపద67 $ూడH.) - '' )వరు అడ.రువ zగ ''.

)వరు అడ.రువ zగ)వరు అడ.రువ zగ)వరు అడ.రువ zగ)వరు అడ.రువ zగ

సృ�u �డ"కు అ@ూ! ఆ$ంh ఇంద )వరు సుందర-ద /శZవను! సృ�u#ద . ఆ /శZవను! .డగళ� , [��గళ� , ^గు ప�గCంద భ;2

�(ద . ఎల7 �/గళ¦ సంQూషFంద ఇదwవ� . నంతర )వరు గండు ^గు ^ణ¡ను! సృ�u �(ద . అ) )వ&� QూందA శురు-గలు

$రణ-aతు . 3త1వ� �నవ3ంద దూరు బరలు శురు-aతు . ఇదు స& ఇల7, అదు స& ఇల7 . చC�ల J#N.ర"కు , "#�

తణ¡.ర"కు , ^� l� ఎందు . దూ&న పtu� $ూ@q ఇర6ల7 . )వ&� దూ&న పtuయ బ� � �కు�$aతు . )వరు �నవ3ంద

త�D#$ూళ%"$aతు . )వరు సముద�ద అ(య67 అడ. $ూళ%లు ప�య;!#ద ఆదA �నవను జHంత�2v @$యను!

సృ�u# అద&ంద )వరను! బద�-. l(దు$ూండ . నంతర )వరు చంద� Hూక$c త�D#$ూండు ^ూద . చంద� Hూక$c gదలు �నవ

^ూ�ూవAగూ )వరు అ67 `ంత-� ఇదw , నంతర శురు-aతు �చ@ . )వరు అవన $లవ� మం;�గళ

సల^యంQ అడ.$ూళ%లు $ూ@గూ ఒందు సుర�త-ద Qణవను! కండుl(దను - �నవన అంత:కరణద67 (ఆX1;Yక హృదయ ). ఇ67

వAగూ )వరు అ67 సుర�త-� ఇ) w@ . జనరు )వరను! //ధ zగద67 హుడుకుQ � ఇ) wA ... )వ� �న , చ§2 , "టu ^గు ఆ$శ .

నమY మూల సZ�వద బ� � @వ� అ�నద67 ఇ) w- . నమY ఉన!త ప��య ఆనంద ^గు `ంతQయను! అనుభ/సువ బదలు @వ�

నరళ�Q � ఇ) w- . నమY Mరు ప��� (అహుం ) #లుM) w- . అదృషuవ`k , ఈ నరrటFంద ^ూరబరలు ఒందు )& ఇ) . నమY Mరు

ప���ంF� నమYను! గురు;#$ూళ�%వ�దను! Jటుu , ఉన!త ప��య67 ఆనందద అ&వను! ^ూందువ�దు . ఇదను! ^ూందలు నమY అంత:కరణద

ప�ణ2 /వరTయను! అథ2 �($ూళ�%వ�దు అత1వశ1క .

అంత:కణ2ద @ల7కుc అంగగళను! $ళ� ,త�ద67 Qూ&సH.)అంత:కణ2ద @ల7కుc అంగగళను! $ళ� ,త�ద67 Qూ&సH.)అంత:కణ2ద @ల7కుc అంగగళను! $ళ� ,త�ద67 Qూ&సH.)అంత:కణ2ద @ల7కుc అంగగళను! $ళ� ,త�ద67 Qూ&సH.)

P A G E 3 6

D I V Y A J Y O T H I

The Transcen-

dental state

identity with

Brahman places

the man in har-

mony with eve-

rything, and

there is nothing

apart from his

Self.

అంత:కణ2ద @లకుc అంగగళ� : "హ1 ప�� - మనసుs ; $లD3క ప�� - బుF} ; ,త� ; ^గు అహం�వ - అహం$ర . ��యూ అంత:కణ2ద

ఈ @లకుc అంగగళను! ప�$శ�ూCసుత�).

)lక హృదయవ� రక�వను! ^� ^ూరసూసుత�)� , ఆX1;Yక హృదయవ� �వ@ , �--శ ^గు ఆHూచ@గళను! సృ�u# )హద

చల@� $రణ-గుత�) .

మరణద నంతర మQూ�ందు )హవను! �రువ�దు అంత:కరణ . @వ� )వతZవను! ఇ67 `��స"కు . �గద ��య67 ఆX1;Yక

హృదయవను! ఒళ.న యంత� - అంత:కరణ ఎందు ^ళ�Q �A . అంత:కణ2ద $య2 3వ2హTయను! $ళ� /వ&సH.) .

అంత:కణ2ద $య2 3వ2హTఅంత:కణ2ద $య2 3వ2హTఅంత:కణ2ద $య2 3వ2హTఅంత:కణ2ద $య2 3వ2హT

అంత:కణ2ద $N2చరTయను! $ళ.న ,త�ద67 Qూ&సH.) . ఇంF�యగళ మూలక ఒళ బరువ�)ల7వను! మనసుs #Zక&సుత�) .

ఇంF�యగC� "హ1 వసు�/న బ� � అ&వ� ఉం�)గ , ఆ వసు�/న ఆవృ;� మన#sన67 సృ�u ఆగుత�) . మనసుs '' ఈ వసు� ఏను '' ? ఎందు

ముంFన /�రT� Qూడగుత�) , ఒళ బంద /�రగrల7 ,త�ద67 @నప�గr. , సం�cరగr. `కరT ఆ.రుత�) . ,త� ఒందు

ఉ��ణదంQ .

ఇంF�యగళ మూలక ఒళబరువ /�రగళ� ( కణు¡ - ఆ$ర ;

M/ - శబw ; ముగు - గంధ ; @6� - రు, ; చమ2 - సDశ2 )

(�@ంF�యగళ�)

"హ1 ప�� (మనసుs)

ఈ వసు� ఏను ?

ఒళ మన

(,త�)

సం�cర ^గు @నప�గళ� (సుY©;)

వసు�గళను! గురు;సువ�దు

$లD3క ప��

(బుF})

3ధ2&సువ�దు

ఇంF�యగCంద ^ూర ^ూ�ూ /�రగళ� ($లు - చల@ ;

హస� - l(�దు ; "a - �తు ; 6ంగ - సంత@ూతD;� ;

గుద - మల /సజ2@

ఒందు వసు�/� ^ూం)�$Nగువ /�ర సY©;య67 $�#దA , అద$c సంభంF#ద అహం�వద సం�cరగళ� ,త�Fంద ^ూర^ూముYత�) .

P A G E 3 7

D I V Y A J Y O T H I

Whatever state

one is in, the per-

ceptions partake

of that state.

ఉ)హరT� , ఇంF�యగళ� ఒందు కు,2యను! @ూ(దA , ,త�వ� ఆ వసు�వను! '' [ 7#uª కు,2 అథ- మరద కు,2 '' ఎందు గురు;సుత�) .

అహం�వద సం�cరవ� '' నన! కు,2 , ఒr %య కు,2 ... '' ఎందు $�#ద వసు�/� బణ¡ కటుuత�) .

,త�Fంద ఒళ బరువ /�రగళ ఆXరద GH బుF}యు కG2ంF�యగళను! న�సుత�) . `కరTNద సం�cరగCంద , Qగదు$ూళ�%వ

ప�;�ందు 3X2రదలూ7 అహం$రవ� తుంJరుత�) . ఈ అహం$రవ� నమY Mరు ప�� .

ఆX1;Yక �ధ@ఆX1;Yక �ధ@ఆX1;Yక �ధ@ఆX1;Yక �ధ@

అ@క /ధ-ద ఆX1;Yక �ధ@గళ� నమY ,త�ద67 `కరTN.రువ అహం�వవను! క(G �( బుF}యను! సZతంత��ూCసలు .

సZతంత�-ద బుF}యు @ర-. ��య �గ2దశ2నద67 $య2 3వ2lసుత�) - నమY ఉన!త ప�� . మూరూ బ�య �గ - కమ2

�గ , భM� �గ , ^గు Aజ �గగళ �ధ@యు నమY ,త�వను! శుదw�ూCసలు . ,త� శుFwయు మన#sన ప�`ంతQ� $రణ .

ప�`ంత-ద మనసుs అహం�వద మూల సZ�వవను! `��# బంధనFంద ముక�-గుత�) . ఈ నన! ప��య `�ధ@య $య2 /Xన-

�న �గ .

ఈ నన! ప��య `�ధ@యు అహం�వద భ�Gయను! «ద��ూC# నమను! ఉన!త ప��య67 @HసువంQ �డుత�) . '' Nరు @ను '' అ@ూ!

ప�`!యు , నన! ప��య `�ధ@� ఉప�.#ద ఉపకరణ . N-�దరూ '' @ను Nరు ?'' ఎంబ [�`!యను! $C)గ , నమ� అ@క

/ధ-ద ఉత�రగళ� #గుత�) - '' @ను )హ / @ను గండ / @ను ^ండ; / @ను ఉXూ1గస� ... l� '' . ఈ ఉత�రగళ� ,త�ద67 ఇరువ

సం�cరగr /@ "Aనూ అల7 . స&Nద ఉత�రవను! హుడుకలు , ఇంతహ సులభ [�`!యు నమY అంధ$రFంద క­ణ-గుత�) .

నమY అంధ$రనమY అంధ$రనమY అంధ$రనమY అంధ$ర

''Nరు @ను ? '' ఎంబ [�`!యు సులభ-. $ణుత�) . ఈ [�`!� #గువ Nవ ఉత�ర-గ6 - '' @ను గండసు / ^ంగసు , @ను

�ర;యవ / జమ23యవ , @ను సం.త�ర '' Nవ�దు ఈ [�`!యను! సమ®2సలు ఆగదు . ఈ ఎల7 ఉత�రగళ� నన! బ� � ^ళ�వ

బదH. నన! $లవ� /షయద బ� � /వరT 3డువంQ $ణుత�) .

ఈ యుగద67 , ప�; ఒందు సణ¡ /�రగCగూ నమ� "రళ� తుFయ67 �l; )ూAయు-గ , ఇంతహ �Xరణ ప�`!� ఉత�&సలు నమ�

ఏ$ కషu-గు;�) ? నమ� అ; జtల-ద /షయ అణు సమూహద �త `�¯ ( నూ1M7య� °�ª± ) అథ- పర�ణు �వ

`స¯ద (g6కు1ల� బ�Hూ� ) బ� � సులభ-. అథ2�($ూళ%లు �ధ1. ఆదA నమను! @వ� అథ2 �($ూళ%లు ప�య;!#)గ

నమ� �ూలు . ఏ$ ?

-స�వ-ద /�రగళ బ� � @వ� బహళ చ@!. అథ2�($ూళ�%Q �- . ఆదA వ1M� 3� B /షయ బం)గ నమ� �ూలు . "Aయవర సణ¡

తప�Dగళ� నమ� $ణుత�) ఆదA నమYవరు అథ- @వ� ��ూ )ూడ: తప�Dగళను! క�గ�సుQ �- . @వ� దృ�u�ంద1Fంద నరళ�;�) w- .

నమ� 3కట-ద Nవ /షయ అథ- వసు�-దA , నమYఆసM� తటu@ ఎ�¢తు��ూళ�%త�) . అదు నమY దృ�u$ూణవను! త�Dసుత�) . అదు

�ూంధలవను! ఉంటు�డుత�) . అ) నమY అంధ$ర . ఆX1;Yక అంధ$రవను! మ^$వ1 మ^�రతద67 దు�తAష²న గుణ ల�ణద

మూలక Qూ&సH.) .

దృ�u lన మ^Aజన క¥దృ�u lన మ^Aజన క¥దృ�u lన మ^Aజన క¥దృ�u lన మ^Aజన క¥

మ^ $వ1 మ^�రతద67 దృ�u lన మ^Aజ దృతAష²ను , �నవర67 ఆX1;Yక అంధతZవను! ప�;3�సుత�) . అవ3� ౧౦౦జన

మకcళ� . అవరు $రవరు . Aజను మకcళను! కండA బహళ gహ . అవన మకcళ� �డువ )ూడ: తప�Dగళను! ఉ)#న �డుQ � ఇదw .

అవన ఆ� Bనద67 ఇదw �3గళ సల^గళ /రుదw-. , అవన �ూ� )�పFయ మN2)య భంగద ప�యత!వను! సహ అవను ఉ)#న

�(దను .ఇ) తరహ ఎ�ూu అ@1యగళ $రణFంద ఒందు మ^ యుదw సంభ/# , అవన ౧౦౦మకcలు )NFగCంద �/�

ఇ�గుQ �A . $రవరు నమY అహం$రద 3�ద సZ�వద ఆHూచ@గళ ప�;క ^గు [ండవరు నమY 3d¢త సZ�వద ఆHూచ@గళ

P A G E 3 8

D I V Y A J Y O T H I

ప�;క వను! 3దd2సుత�) ^గు దృతAష² నమY ఆX1;Yక అంధతZవను! 3దd2సుత�) .

మ^ $వ1 మ^�రతద67 దృ�u lన మ^Aజ దృతAష² Nవ తరహ తన! మకcళ� ��ూ ప�; తప�Dగళను! �తృ

[�మFం). సl#$ూళ�%;�దw@ూ, అ) తరహ నమను! @వ� ప&d6#)గ నమY ;ప�2 త[Dగుత�) . ^�� '' @ను Nరు '' ఎంబ

[�`!� ఉత�రవను! హుడుకలు నమ� అషుu $ల-గు;�) . నమను! ^గు @వ� ��ూ కత2వ1గళను! -స�వ-. Nవ gహ/ల7)

గమ3#దA , నమY సహజ సZ�వద బ� � నమ� ఉత�రవ� సహజ-� స³షu-గుత�) . ఈ �మథ12వను! �ధ@aంద అ´వృFw�ూCసువ�)

'' �� �వ ''.

Basement Gita - the cosmic trip

P A G E 3 9

D I V Y A J Y O T H I

The ego is like a

very powerful

elephant which

cannot be

brought under

control by any

less powerful

than a lion,

which, in this

instance, is no

other than the

Guru, whose very

look makes the

elephant-like

ego tremble and

die.

Amma na Sandesha Parama Sadgurugalige Namanagalu .

Salutations to Pujaneya Prabhuji..

'' O Sadgurudeva ! Thou is Ishwara, Thou is Guru , Thou is Atman. Thou is the Ocean . If we approach the ocean

with a cup, we get a cup full of water. If we approach the ocean with a bigger vessel, the more we can carry.

There is no meaning blaming the ocean for what we have or carry ! O Gurudeva ! O Puajneya ! Please bless me to

merge in Thou's lotus feet .''

అమYన సం)శ - అG&$ద ప�#దw ' �గ జన2µ ' ప;�$యవరు ప�జ1 అమY@ూంF� న�#ద సందశ2నద ఆయw �గ :

'' 3వ� �డువ Nవ�) $లసవ� QQc6క-ద గుణవ�ళ%)ందూ , ఈశZర@ 3మ� ఆ $లస $ూtu) w@ ఎందూ �/స"కు . 'నన!దు '

ఎంబ �వ/రద 3�uవంత �వకనంQ 3వ� ఎల7 $లస 3వ2lస"కు . 3మY కత2వ1వ@! �ధ@ ఎందు �/# , ప�z మ@ూ�వFంద

�డ"కు .''

�గ జన2µ : అG&$ద67 హు#గురుగళ ^వCaం). 3జ-ద ఆX1;Yక �[సుగళ� )& తప�D;�) wA , ^�దA 3జ-ద

గురువను! అ&యువ�దు ^� ? గు&;సువ�)దరు ^� ?

అమY : NAదరు తమY అ3#$ అథ- 3యమగళను! 3మY GH ^రలు బందA , అంథవరు Qవ� ఆతY�3 ఎందు ¶ూ�#

$ూళ�%;�దwరు సహ - హు# గురుగళ� ఎందు ;Ca& . 3జ-ద గురువ� తన! శM� �మథ12వను! �రువ�Fల7 . 3వ� ఆతనను! అనుస&సు;�Aూ

ఇల7~ ఎంబ ఆతంకవ� 3జ-ద �3� ఇరువ�Fల7 . సదు�రువ� తన! dష1&� Q@ �ద&N.రుQ �@ . అదు Jటుu అవ@@దరు , ''

@ూడు dష1 , @ను ఎల7వను! v&దవను , @ను మనబందంQ �డబH 7 , ఆద&ంద 3ను నన! �తను! $ళ"కు .'' ఎందA

అద&ంద dష13� ఒC;.ంత $డు$ ఆగుత�) . సదు�రు-దవను l� ఎందు �డువ�Fల7 . గురువ� శ&రద �ూద v&రబహుదు , ఆదA

dష1 ఇనూ! శ&ర �ూదద67 ఇరుQ �@ . )హ అహం$రగళ zూQ� వ1వహ&సు;�రుQ �@ , ఆద&ంద అవ3� ఒబL �ద& గురు/న

అవశ1కQ ఇరుత�) ; అవను Fవ1Qయ �$ర-ద �వంత ఉ)హరTయను! అనుస&స బయసుQ �@ . ఆద&ందH 3జ-ద గురువ�

@;కQ� ^,·న మహతZ 3డుQ �@ .

/`ష త¸ -ద1రు ^గు ��న1 -ద1రు ఇరుQ �A . 3వ� కండ -ద1 ��న1@.దw ఎంబ $రణFంద Hూకద ఎల7 -ద1రను! 3వ�

అ�3గళ� ఎందు 3Aక&సువ�Fల7 . ఒGY కండ -ద1&ంద 3మY Aూగ గుణ-గ6ల7 ఎందు ఇ@ూబLన -ద1న బC� ^ూగ) ఇరు/A ?

అ) &; హు#గురుగళ¦ ఇ) wరు . అవర సుందర ప�వచనగళను! $C అథ- అవరు �డువ ప-డగC� �రు ^ూగF& ; బదH.

/నయdలQ , �- మ@ూ�వ మతు� �నద ఆళ - ఇవ�గళ మూలక అవరను! అrదు @ూ(& . [���క �దకరు హు#గురుగCంద

మన@ూంF) wA ఎందు ^CF& . ఈ �న#క �యవను! ప�ణ2ప�¸@ద 3జ-ద సదు�రువ� -#�డబల7 , అంథ గురువ�వను!

ఆశ�aస"Mల7 , నంబలూ"Mల7 , $వల అవర �3ధ1ద67 ఇర"కు . అంథ �^తYరు Hూకద67 స) ఇరుQ �A . అవరు ఆ$శదంQ

3బ2ంద #B;య67రుQ �A . N&గూ ఋ�గH.రువ�Fల7 . అంథ సదు�రు/న �3ధ1ద Hభవను! ప�దు$ూండు Nరు "$దరూ

ఆనందవను! ^ూందబహుదు . అవర �3ధ1ద Hభవను! @వ� ప�దు $ూళ%FదwA అద&ంద నమ� నషu- ^ూరతు అవ&గల7 .

�గ జన2µ : �గద67 ఆసM� ఉళ% [d¢�త1Aద @వ� అ@కరు మ@�ంFగరు , Q1.గrనల7 . నమ� మ@ , మకcళ� , @A^ూA

ముంQద ఎ�ూu సంబంధగC- . ఇవ� సహ ఒందు ఆX1;Yక �ధ@Nగబల7- ?

అమY : గృహసBరూ ఆతY�hQcర ప�యబల7రు . అద$c ఒం) 3బంద@ ఇ) : �డువ ఎల7 $లసగళను! పర�తYన [దగC� అ�2# ,

Nవ�) gహ/ర) �Zథ2రlతA.ర"కు . సతత-. , '' ఎల7వ� భగవంతన) , నన!దు Nవ�దు ఇల7 . భగవంత@ నన! 3జ-ద

తం) , Qa , బంధు , బళగ - సవ2సZ ,'' ఎందు మనన �డు;�ర"కు . ఇంథ Q1గ , -Aగ1గళ� సులభ-. బరువ�Fల7 ; సతత-.

బహళ $ల ప�యత! �డుత�H ఇర"కు .

జనరు �వనవను! Jటుu ఓ( ^ూగ"$ందు అమY ^ళ�వ�Fల7 . అదు ప�కcలుతన-Fతు . 3మY �మ¥12ను�ర-. 3వ� ఎల7

P A G E 4 0

D I V Y A J Y O T H I

Call it by any

name, God, Self,

the Heart or the

seat of conscious-

ness, it is all the

same. The point

to be grasped is

this, that Heart

means the very

core of one's be-

ing, the centre,

without which

there is nothing

whatever.

$లసగళను! అచు¢క�u. �డ"కు . �వన$c ^ద& దూర ^ూగువ వ1M� ఆX1;Yక �వన$c తకcవ@గువ�Fల7 . ' భగవF�Q ' య67

@ూ( , రణరంగFంద ఓ(^ూగలు కృష¡ అజు2ననను! Jడ6ల7 . �వన- ఒందు యుదw �ూv . అద&ంద త�D#$ూండు ^ూగలు �ధ1/ల7 .

l�లయ$ూc అథ- Nవ�)దరూ ఆశ�మ$ూc ఓ(^ూ. ; ' @ను �వనFంద త�D#$ూండు J�u ,' ఎందు 3-ందు$ూళ%బహుదు . ఆదA

�వనవ� అ67గూ 3మను! lం"6#$ూండు బంFరుత�) . ఆదw&ంద బుFwవంత@ద వ1M�యు తన! వ1వ^ర వl-టుగళను! స&N.

3�lసుత�H బుF}వం;$aంద �వన న�#$ూండు ^ూగుQ �@ . బుF}వం;$య �వన ఎందA ఆX1;Yక తళహFయ GH 3ంత

�వన . @ూందవ&� కరుT Qూరువ�దు అందA ఈశZరన �- ఎందు ;Ca& . ఆX1;Yక �ధ@ శురు-గువ�) �Zథ2రlత �వaంద .

ఇరువ ఎరడు కణు¡ ము,¢$ూండు మూర@ కణు¡ QAయుత�) ఎందు $యుQ � , X1న �డువంQ కూరువ జన&� బహు"గ 3A`

ఉం�గుత�) . Hూక$c కణు¡ ము,¢ కూతు @వ� ఉ) wర-గువ�దు ఖం(Q అ�ధ1 . కణు¡ QAదు Hూకవను! @ూడుత�H సృ�uయ

ఐక1Qయను! $ణువ�దు ఆX1;YకQయ �ర ఎన!"కు . Q1గవ� పd¢మ )శగళ67 అపరూప-. కండుబరుత�) . �వ� Nవ�) �ణ బందు

ఎర. 3మY శ&ర gదలు�ూండు ఎల7వను! Mతు�$ూండు ^ూగుత�) ఎంబుదను! 3వ� మA;రు;�& . �గ సంప�)యద67 @వ�

-Aగ1�వవను! "ళ#$ూళ�%Q �- ; ^�. �వను! Nవ�) భయ/ల7) , ప`¢Qప/ల7) బర�($ూళ�%Q �- . 3g2హ ముంQద

సదు�ణగళను! "ళ#$ూండు ఆ అ3-య2 ఘట$c #దwAగుQ �- .

స@1#గళ� తమY అంతరంగ ^గూ బlరంగ �వనగళను! Hూకlత$c. ఒ�D#$ూం(రుQ �A . గృహ� Bశ�vగళ� "హ1ద67 గృహసB �వన

న�సుత� అంతరంగద67 Q1.గr.రుQ �A . వసు�గళను! Q1గ �డువ�దు gదgదలు కషu-గబహుదు , ఆదA 3వ� gదలు మనసుs

`ంత�ూCసుQ � ^ూగ"కు . ఎల7 FకుcగCంద ఎదుAగువ అసంఖ1 సమ�1గCం). గృహసBన మనసుs స) కళవళ�ూం(రుత�) . ఆదA

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dర� నvసువ ,

గురు)వ [ద �వM .

P A G E 4 1

D I V Y A J Y O T H I

If you make

your outlook

that of wisdom,

you will find the

world to be God.

Lord Ganesha - Remover of Obstacles By Swami Krishnananda

Human life is beset with obstacles. We face oppositions and encounter difficulties in galore, and the whole of our

daily activity may, in a sense, be considered as a struggle against all odds which come in different forms as the

sorrows of life. The moment we wake up in the morning, we have to face the obstacle called hunger which we

try to obviate by cooking and eating food, the obstacle called thirst which we have to get rid of by drinks and the

obstacle called disease, exhaustion, fatigue, sleeplessness and the like, which we endeavour to remedy by the

introduction of various types of medicines. The very presence of people around us is an obstacle and the human

individual suddenly becomes restless, and both consciously and unconsciously puts on an attitude of self‐

defence, as if one has found oneself suddenly in a terrific warfield.

The difficulties of life are, to a large extent, the very substance of life itself. The whole of life is a bundle of diffi‐

culties. It is a mess of oppositions, which calls for a continuous counteracting force which is what is called human

enterprise. If the whole earth were filled with milk and honey, and if there is no fatigue, no old age and death, no

hunger and thirst, no opposition and nobody to utter a word, then there would be no activity, no necessity to do

anything and no incentive in the direction of any movement. The quantity, the expanse and the magnitude of

the opposition which comes before us in life is such that no single individual will be able to face it. This whole

world is too much for a single man and considering the incongruous, disproportionate relationship between a

single human individual and the vast world outside, there is very little hope of man's achieving anything in this

world, successfully. Because, with a spoon you cannot bail out the ocean of waters, though your effort may be

laudable. You are, no doubt, very sincerely industrious in emptying the ocean of its waters with a little spoon or a

ladle. Notwithstanding the fact that this effort on your part is praiseworthy, that is not going to lead you to any

success and the expected result will not follow. The ocean cannot be emptied by any amount of bailing out with

a spoon. Such seems to be the type of world into which we are born and people who are acutely conscious of

this situation become humble enough to accept that even an inch of success cannot be expected in this world

without a miraculous grace of God. So, even the little success that sometimes seems to come to us is a kind of

undeserved promotion, as it were, granted to us by the mercy of the Almighty. Our efforts are only a puny child's

whining and weeping with a helpless weakness of body and mind. The traditional annual worship of God in this

role, as the remover of all obstacles, as Vighna Vinayaka, is known as Vinayaka Chaturthi or Ganesa Chaturthi. It is

the day on which we offer special adoration to the Remover of obstacles.

We are terribly afraid of obstacles. There is no other fear in this world except obstacle. So, always we cry:

"Remove the obstacles, clear the path, cleanse the road." On the fourth day of the bright half of the lunar month

of Bhadrapada (August‐September) every year, the great Lord called the Lord of Hosts, Ganapati, is worshipped

throughout India, perhaps in many other parts of the world also. There is no Hindu who does not recognise the

pre‐eminence of the worship of this mysteriously conceived deity called Ganapati whose name occurs right in

the beginning of the Rigveda itself, the earliest of scriptures, where pointedly the name is taken in a Mantra,

"Gananam tva ganapatim havamahe..." The fear of God is supposed to be the beginning of religion. A person

who has no fear of God has no religion also, because religion is respect for God. The fear of God goes together

with the acceptance of the greatness of God and His Power. Wherever there is power, we are afraid of it. An

ocean, a lion, an elephant are all powerful things and we dread the very sight of them.

Tradition conceives this great Remover of obstacles, Ganapati, as the son of Lord Siva with a proboscis of an

elephant and a protuberant belly, with weapons of various types and a benign gesture of goodwill, grace and

blessing with His right hand. The family of Bhagavan Siva is of a peculiar set up. The Lord of all the worlds, lives

as one possessing nothing! This manner of living in Mount Kailasa by the great Master of Yogis, Lord Siva, is per‐

haps a demonstration of the great definition of the glory of Bhagavan, the Supreme Being as possessed of all‐

P A G E 4 2

D I V Y A J Y O T H I

Silence is un-

ceasing elo-

quence.

knowledge, all‐power and all‐renunciation. What is Bhagavan and what are His characteristics? 'Bhagavan' is one

who has six characteristics. "Aisvaryasya samagrasya viryasya yasasah sriyah; Jnana‐Vairagyayoh chaiva shannam

bhaga itirana"‐‐these six characteristics mentioned are all called Bhaga. One who has Bhaga is called Bhagavan.

All prosperity, all wealth, all treasure, all glory, all magnificence is Aisvarya. Entire Aisvarya is there. Virya is tre‐

mendous energy, force and power. Yasas is fame and renown. Srih is prosperity. Jnana and Vairagya are the pin‐

nacle of wisdom and the pinnacle of renunciation, respectively. Knowledge is supposed to be a benediction from

Lord Siva Himself. In the Srimad Bhagavata Mahapurana, at the commencement of the second Skandha, Sri Suka

delineates the names of various deities who have to be adored for various purposes. "Jnanam Mahesvaradicchet

‐‐All knowledge is to be expected from the great Siva." They say that the ocean of Siva is incomprehensible; a

part of it was contained in a pot by Brihaspati, and a spoon of it was taken by Panini who is the promulgator of

Sanskrit grammar.

You know the interesting story as to how Panini, the originator of Sanskrit grammar, received knowledge from

Lord Siva. He was supposed to be the dullest of the students in a group that was studying from a Guru in Taxila,

Taksha Shila. There were other very intelligent boys. Panini was the most stupid, the least intelligent, very much

belittled and made fun of by the colleagues in the class. He was deeply hurt that he was being cowed down by

other colleagues and that he could not understand anything that the teacher said. Almost in a desperate mood

of disgust with everything, he went to the forest and deeply contemplated on Lord Siva. He prayed: "O Lord!

Bless me with Knowledge." It is said that Lord Siva appeared before him, danced and revolved His Dakka or

Damaru fourteen times, and the following fourteen sounds were made: "1. Aiun, 2. Rlrk, 3. Aowng, 4. Ai ouch, 5.

Ha ya va rat, 6. Lan, 7. Na ma nga na nam, 8. Jha bhanj, 9. Gha dha dhash, 10. Ja ba ga da das, 11. Kha pha chha tha

tha cha ta tav, 12. Ka pay, 13. Sa sha sar, and 14. Hal. All this constitutes the very essence of Sanskrit grammar.

These sounds, meaningless as they may appear to us, became the foundation of Sanskrit grammar and Sanskrit

literature.

So, God can teach us without books and without the usual medium of instruction, by a thought, a sound, a look,

a touch or a benign gesture. Such a Master's son is Sri Ganapati, Sri Ganesa. We have endless stories about our

Gods, all partly humorous and partly highly illuminating. The usual belief is that Lord Ganapati is a celibate and

He never married, though there is a belief in North India that He has Siddhi and Buddhi, two consorts behind

Him. There is a humorous story about His marriage. He was about to be married and the bridegroom's proces‐

sion was moving in great gusto, from Mount Kailasa evidently, to the bride's palace. We do not know who that

contemplated bride was. We know only that there was a procession of the bridegroom. And His pot belly, it

seems, burst on the way due to eating too much, and He took a snake, who is sometimes identified with Subrah‐

manya, tied it around His stomach and ate again. It seems Chandra or moon looked at this scene and laughed,

saying: "Look at this man who is going for his marriage! His stomach is burst and he is tying up with, a snake?

This took place on the fourth day of the bright half of the lunar month, Bhadrapada (Aug‐Sept). Ganapati was

irritated very much. He cursed the moon: "You fellow, you talk about me like this. You have insulted me. Well,

whoever looks at you on this day will also similarly be insulted." So, people dread to look at the moon on that

day. Chauthi Chandra, the moon on the fourth day of the bright half of the lunar month, is considered very inaus‐

picious, resulting in Apavadam or censure and reproach on the one who sees it. Apavada means undeserved

blame and scandal. You might have done nothing, yet somebody will go on telling some evil against you. This is

the result of looking at the moon on the fourth day, because it has the curse of Ganapati. But they say, in our

tradition of curses, that there is also what is called Sapamoksha or a kind of remedy. The moon said: "Please

excuse me, why do you curse me like this?" The moon pleaded for some remedy. Then Ganapati in reply said:

"OK, alright, I pardon you. Whoever looks at you on the first day after the Newmoon, will be relieved of this

curse." I have seen people running to terraces and climbing trees and trying to see the little streak of the moon

appearing like a thread on the first day after the Newmoon, to be rid of all the evils that might have grown

around them even by an unconscious look on the fourth day, because on that fourth day especially the moon is

just before our eyes and very clear. He is located very peculiarly in a position in the sky where you cannot avoid

P A G E 4 3

D I V Y A J Y O T H I

You do not grow

by acquiring

something nor

wither away by

losing it. You

remain what

you always are.

seeing him. So, then, when our eyes fall on the moon on the fourth day, we rub our eyes and say, "Oh..very sor‐

ry, some mistake has taken place," and we expect some trouble afterwards. Somebody will say something

against us. Anyhow, the remedy is seeing the moon on the first day after the Newmoon.

The philosophy behind all these traditional worships and Puranic allegories is that the path of spiritual Sadhana is

a mystery by itself and it is not a heroic activity of the Sadhaka, as sometimes he may imagine. No heroism will

work there. Even the so‐called heroic attitude, which we sometimes put on, is an entry of divine force into us.

Just as a child's or a little baby's walking is the strength of the mother who is holding it with her hand, whatever

intelligence we have, whatever satisfaction we enjoy in this life, whatever strength we possess, whether physical

or psychological, whatever security we have, whatever is worthwhile in our existence is a modicum of the reflec‐

tion of God's power. The worship of Maha‐Ganapati, with the Mantra "Om Gam Ganapataye Namah," is a hum‐

ble submission of the true circumstance of oneself before the might of God's glory. Who can open one's eyes

before God! Who can utter one word before Him! Who can boast of one's learning, greatness, etc., before Him!

We would be ashamed even to present ourselves before Him. Consider the might of the Creator, the magnitude

of His power, the depth of His Wisdom, His Knowledge and His Omniscience, and your present condition! Com‐

pare it and contrast it. What Sadhana, what meditation, what Yoga can you do! The moment you begin to take

one step in the direction of this holy movement towards God, the world pounces upon you with all its army,

because the world is quantitatively larger. We live in a world of quantities. We require quantitative food, quanti‐

tative drink, quantitative physical appurtenances, and everything we require and ask for in life is only a quantity

rather than a quality. So the quantity of the world being larger than the quantity of our physical personality, we

cannot face it. So there is this humble acceptance of submission and a prayer to the great Almighty as manifest

in Ganapati.

There is another story as to why He is worshipped first on all occasions. It appears Parvati, the consort of Lord

Siva, went for a bath, may be in the Ganga. She scrubbed her body and out of the dirt of her body she made a

small image of a boy, gave life to it by her touch and ordained him not to allow entry to any person when she is

taking bath in the river. Accordingly, that boy stood guarding. At that moment, the great Lord Siva Himself came

and the boy prevented His entry, because he cannot recognise Lord Siva, whom he has not seen. He has only the

order of his Mother that nobody should enter. He immediately objected to the brave entry of Lord Siva into the

vicinity where Parvati was taking bath. You can imagine the feeling of Lord Siva. "What is this? The little chap is

standing and preventing me from seeing my own consort!" He immediately chopped off Ganapati's head and he

fell down dead. When Parvati came up, she was aghast and said: "Oh Lord, You have killed my boy, he is my own

child, and I am deeply hurt. What have you done! Oh, my Lord!" She bet her breast and would not speak. She

started weeping. The Lord Siva said, "Do not weep, I shall give life to him." But ironically enough, He would not

put the same head back. We do not know the reason why He did this. He told, "Bring the head of someone who

is sleeping with his head towards the north." This is why it is said that you should not sleep with your head to‐

wards the north. Otherwise, Siva will search for you! And they found nobody except an elephant lying with its

head towards the north. Its head was severed and brought. The elephant's head was attached to the trunk of

this boy and life was given by the Great Siva. He became alive and was named as Ganapati, which designation

was bestowed upon him by Lord Siva Himself, may be to pacify Parvati or to bring about a peaceful atmosphere

around. Lord Siva not only gave him life, but also made him the leader of His hosts. Ganapati, is therefore, the

leader of the hosts of Lord Siva Himself. There is a large audience before Lord Siva, consisting of varieties of

Ganas. Ganas are demigods; they are neither human nor superhuman, but a peculiar type. Sometimes they look

like astral beings. These Ganas are ruled by Ganapati under the order of Siva. So Ganapati means the Generalissi‐

mo, as it were, of the hosts who always live in Kailasa. Apart from making Ganapati the Leader of hosts, Lord

Siva bestowed another blessing on Him, saying: "You shall be the first one to be worshipped on all occasion." So

this is the order or the ordinance of Lord Siva. The ordinance stands for ever. It is a permanent ordinance from

the Great Master: "No one will be worshipped before you, not even me. After you are worshipped alone, will

anybody else be worshipped." We won't worship Lord Siva or Lord Narayana without first worshipping Ga‐

P A G E 4 4

D I V Y A J Y O T H I

Enlightened

Sage (jnani)

never exists

apart from

Brahman, the

Absolute.

napati. "Om Gam Ganapataye Namah," is a Mantra to propitiate Ganapati.

Human mind is elated and enthused by hearing stories. Image, painting, music, idols, dance, any kind of pictur‐

esque presentation of religion and spirituality or philosophy is generally more appealing than cut and dry logic,

as you know very well. So the Puranas and the Epics bring home to us the idea of the necessity to accept the

power of God as the only medium by which obstacles can be removed. So, He is called Vighnesvara, the God who

is not merely the Ganapati or the ruler of the hosts or Ganas, but also a Remover of all impediments on alt paths.

I have heard a story when I was a small boy told by a neighbour. There was a person who never believed in Gods

and when his daughter's marriage was to be performed, someone said, "First of all you must worship Ganesa.

Do not be in a hurry." He replied, "Let him be Ganesa or his grandfather, I do not care for anybody." He took the

Murti of Ganesa and threw it into the tank. And suddenly, they say, there was a fire and the whole marriage Pan‐

dal was aflame. People bet their breasts, cried, ran to the tank and brought back the image. And then, it is said,

there was rain, after Ganesa was worshipped. These are all stories and we have to take them for what they are

worth.

But there is something mysterious about things. Everything is not clear to the minds of men. There are great

secrets. And as I began by saying, the spiritual path is itself a great secret. The little Japa that you do, the scrip‐

tures that you read, the audience that you hold and whatever you appear to be doing, is only an outer crust of

the mystery of life. The mystery is finally in yourself. You yourself do not know who is goading you to think in this

manner. That goading principle is the mystery. If you recognise this mystery within you which mystifies even

your intelligence and your efforts, you will be humble, simple and small before God, because spiritual Sadhana is

an art of becoming smaller and smaller. It is not to become bigger and bigger. A person becomes smaller and

smaller as he approaches God, just as a candle flame becomes dimmer and dimmer as it goes nearer and nearer

to the sun; and just before the sun, it is not there? You cannot see even its existence. It vanishes. Likewise, when

we approach God, we become smaller and smaller, humbler and humbler, littler and littler, until we become

nothing. In this nothingness, we will find God Himself filling us. When there is total emptiness created by an abo‐

lition of ourselves, in this emptiness or vacuum created, God fills Himself. 'Empty thyself and I shall fill thee'‐‐says

Jesus Christ. The Mahaganapati Purana, the Ganapati Atharvasirsha Upanishad, the Ganesa Gita and several an‐

ecdotes occurring in the Mahabharata and the other Puranas glorify this aspect of the Supreme Almighty which

requires our submission at His feet, and expects us to recognise Him as the sole power that can remove all ob‐

stacles on the path of the spiritual seeker towards the attainment of Godhead. This seems to be a part of the

meaning hidden behind the holy worship of Bhagavan Ganapati or Sri Ganesa or Mahaganapati. A dread enters

our minds when we think of His Name on account of the feeling that any displeasure on His part may be a doom

to us. People are afraid even to forget taking the holy Prasada of Sri Satyanarayana Puja because of the story

behind it. Do you know what will happen to you if you do not take the Prasada? It is mentioned in the story that

the whole thing will be finished‐‐all your wealth, property, wife, children, etc., will go to dogs in one second. The

fear of it makes you bow down and wait for the Prasada even if it is late in the night. These stories are not mean‐

ingless narrations of cock and bull incidents. They instil into our minds a divine urge and a fear of the Divine Pres‐

ence. After all we are human beings who are ruled more by sentiments and feelings than by our reason or our so‐

called understanding. This psychology of the human being is taken advantage of by the writers of the Epics and

the Puranas to instil faith in our hearts through these stories. Thus is a little tribute to the glory of Maha Ga‐

napati.

Source: www.sivanandadlshq.org/religions/ganesh_krishna.htm

P A G E 4 5

D I V Y A J Y O T H I

What is not per-

manent is not

worth striving

for.

Peace Pilgrim (contd) FOUR LETTERS: One day as I was answering my mail a woman said to me, "What can people do for peace?" I

replied, "Let's see what these letters say." The first one said, "I'm a farm housewife. Since talking with you, I've

realized I should be doing something for peace ‐ especially since I'm raising four sons. Now I am writing one let‐

ter every day to someone in our government or in the United Nations who has done something for peace, com‐

mending them to give them moral support." The next one said, "World peace seemed a bit too big for me, but

since talking with you, I have joined the Human Relations Council in my town, and I'm working on peace among

groups." The third one said, "Since talking with you I have resolved an unpeaceful situation between myself and

my sister‐in‐law." The last one said, "Since talking with you, I have cut out smoking." When you do something for

world peace, peace among groups, peace among individuals, or your own inner peace, you improve the total

peace picture. Whenever you bring harmony into any unpeaceful situation, you contribute to the cause of peace.

THE MOST VALUABLE THINGS: After a wonderful sojourn in the wilderness, I walked again alone the streets of a

city which was my home awhile. It is 1:00 p.m. Hundreds of neatly‐dressed human beings with pale or painted

faces are hurrying in rather orderly lines to and from their places of employment. I, in my faded shirt and well‐

worn slacks, walk among them. The rubber soles of my soft canvas shoes move noiselessly along beside the

clatter of trim, tight shoes with high heels. In the poorer sections I am tolerated. In the wealthier sections some

glances seem a bit startled, and some are disdainful. On both sides of us as we walk are displayed the things

which we can buy if we are willing to stay in the orderly lines, day after day, year after year. Some of the things

are more or less useful, many are utter trash ‐ some have a claim to beauty, many are garishly ugly. Thousands of

things are displayed ‐ and yet the most valuable things are missing. Freedom is not displayed, nor health, nor

happiness, nor peace of mind. To obtain these, my friends, you too may need to escape from the orderly lines

and risk being looked upon disdainfully.

NEGATIVE vs. POSITIVE: I have chosen the positive approach ‐ instead of stressing the bad things which I am

against, I stress the good things which I am for. Those who choose the negative approach dwell on what is

wrong, resorting to judgment and criticism, and sometimes even to name‐calling. Naturally, the negative ap‐

proach has a detrimental effect on the person who uses it, while the positive approach has a good effect. When

evil is attacked, it mobilizes, although it may have been weak and unorganized before, and therefore the attack

gives it validity and strength. When there is no attack but instead good influences are brought to bear upon the

situation, not only does the evil tend to fade away, but the evil‐doer tends to be transformed. The positive ap‐

proach inspires ‐ the negative approach makes angry. When you make people angry they act in accordance with

their baser instincts, often violently and irrationally. When you inspire people they act in accordance with their

higher instincts, sensibly and rationally. Anger is transient, whereas inspiration sometimes has a lifelong effect.

WORKING FOR PEACE: A few really dedicated people can offset the ill effects of masses of out‐of‐harmony peo‐

ple, so we who work for peace must not falter, we must continue to pray for peace and to act for peace in what‐

ever way we can. We must continue to speak for peace and to live the way of peace; to inspire others, we must

continue to think of peace and to know it is possible. What we dwell upon we help to bring into manifestation.

One little person, giving all of her time to peace, makes news. Many people, giving some of their time, can make

history.

BLESSED are they who give without expecting even thanks in return, for they shall be abundantly rewarded.

BLESSED are they who translate every good thing they know into action ‐ even higher truths shall be revealed to

them.

P A G E 4 6

D I V Y A J Y O T H I

Wandering

astray, forsak-

ing the Self, and

returning to it

again and again

is the intermi-

nable and wea-

risome lot of the

mind.

BLESSED are they who do God's will without asking to see results, for great shall be their recompense.

BLESSED are they who love and trust their fellow human beings, for they shall reach the good in people and

receive a loving response.

BLESSED are they who have seen reality, for they know that not the garment of clay but that which activates the

garment of clay is real and indestructible.

BLESSED are they who see the change we call death as a liberation from the limitations of this earth‐life, for they

shall rejoice with their loved ones who make the glorious transition.

BLESSED are they who after dedicating their lives and thereby receiving a blessing have the courage and faith to

surmount the difficulties of the path ahead, for they shall receive a second blessing.

BLESSED are they who advance toward the spiritual path without the selfish motive of seeking inner peace, for

they shall find it.

BLESSED are those who instead of trying to batter down the gates of the kingdom of heaven approach them

humbly and lovingly and purified, for they shall pass right through.

YOU CAN KNOW GOD: There is a power greater than ourselves which manifests itself within us as well as every‐

where else in the universe. This I call God. Do you know what it is to know God ‐ to have God's constant guidance

‐ a constant awareness of God's presence? To know God is to reflect love toward all people and all creations. To

know God is to feel peace within ‐ a calmness, a serenity, an unshakeableness which enables you to face any

situation. To know God is to be so filled with joy that it bubbles over and goes forth to bless the world. I have

only one desire now ‐ to do God's will for me ‐ there is no conflict. When God guides me to walk a pilgrimage I do

it gladly. When God guides me to do other things I do them just as gladly. If what I do brings criticism upon me I

take it with head unbowed. If what I do brings me praise, I pass it immediately along to God, for I am only the

little instrument through which God does the work. When God guides me to do something I am given strength, I

am given supply, I am shown the way, I am given the words to speak. Whether the path is easy or hard I walk in

the light of God's love and peace and joy, and I turn to God with psalms of thanksgiving and praise. This it is to

know God. And knowing God is not reserved for the great ones. It is for little folks like you and me. God is always

seeking you ‐ every one of you. You can find God if you will only seek ‐ by obeying divine laws, by loving people,

by relinquishing self‐will, attachments, negative thoughts and feelings. And when you find God it will be in the

stillness. You will find God within.

ON FEAR: There's no greater block to world peace or inner peace than fear. What we fear we tend to develop an

unreasoning hatred for, so we come to hate and fear. This not only injures us psychologically and aggravates

world tension, but through such negative concentration we tend to attract the things we fear. If we fear nothing

and radiate love, we can expect good things to come. How much this world needs the message and example of

love and faith!

THE FREEDOM OF SIMPLICITY: Some seem to think my life dedicated to simplicity and service is austere and

joyless, but these do not know the freedom of simplicity. I know enough about food to nourish my body proper‐

ly, and I have excellent health. I enjoy food, but I eat to live. I do not live to eat, and I know when to stop eating. I

am not enslaved by food. My clothes are most comfortable as well as most practical. My shoes, for instance,

have soft fabric tops and soft rubberlike soles ‐ I feel free as though I were walking barefoot. I am not enslaved

by fashion. I am not a slave to comfort and convenience ‐ for instance, I sleep equally well in a soft bed or on the

grass beside the road. I am not burdened by unnecessary possessions or meaningless activities. My life is full and

good, but not overcrowded, and I do my work easily and joyously. I feel beauty all around me and I see beauty in

everyone I meet ‐ for I see God in everything. I recognize the laws which govern this universe, and I find harmony

through gladly and joyously obeying them. I recognize my part in the Life Pattern, and I find harmony through

gladly and joyously living it. I recognize my oneness with all mankind and my oneness with God. My happiness

P A G E 4 7

D I V Y A J Y O T H I

To know Self

through Grace

[Self-enquiry],

and to thus abide

firmly in the

Heart, is alone

worthwhile.

overflows in loving and giving toward everyone and everything.

ON PEOPLE IN OUR TIMES: In order to help usher in the golden age, we must see the good in people ‐ we must

know that it is there, no matter how deeply it may be buried. Yes, apathy is there and selfishness is there ‐ but

good is there also. It is not through judgment that the good can be reached, but through love and faith. Love can

save the world from nuclear destruction. Love God ‐ turn to God with receptiveness and responsiveness. Love

your fellow human beings ‐ turn to them with friendliness and givingness. Make yourself fit to be called a child of

God by living the Way of Love!

SPIRITUAL GROWTH is a process the same as physical growth or mental growth. Five year old children do not

expect to be as tall as their parents at their next birthday; the first grader does not expect to graduate into col‐

lege at the end of the term; the truth student should not expect to attain inner peace overnight.

MAGIC FORMULAS: There is a magic formula for resolving conflicts. It is this: Have as your objective the resolv‐

ing of the conflict, not the gaining of advantage. There is a magic formula for avoiding conflicts. It is this: Be con‐

cerned that you do not offend, not that you are not offended.

ON IMMATURITY: What people really suffer from is immaturity. Among mature people war would not be a prob‐

lem ‐ it would be impossible. In their immaturity people want, at the same time, peace and the things which

make war. However, people can mature just as children grow up. Yes, our institutions and our leaders reflect our

immaturity, but as we mature we will elect better leaders and set up better institutions. It always comes back to

the thing so many of us wish to avoid ‐ working to improve ourselves.

MY MESSAGE: My friends, the world situation is grave. Humanity with fearful faltering steps, walks a knife‐edge

between complete chaos and a golden age, while strong forces push toward chaos. Unless we, the people of the

world, awake form our lethargy and push firmly and quickly away from chaos, all that we cherish will be de‐

stroyed in the holocaust which will descend.

This is the way of peace: Overcome evil with good, falsehood with truth, and hatred with love.

The Golden Rule would do as well. Please don't say lightly that these are just religious concepts and not practi‐

cal. These are laws governing human conduct, which apply as rigidly as the law of gravity. When we disregard

these laws in any walk of life, chaos results. Through obedience to these laws this frightened, war‐weary world

of ours could enter into a period of peace and richness beyond our fondest dreams.

GRASS‐ROOTS PEACE ACTIVITY: You can start a Community Peace Fellowship with a peace prayer group for

seeking the way of peace. In some places my literature has been used since it deals with peace from a spiritual

standpoint. Read a paragraph, dwell upon it in receptive silence, then talk about it. Anyone who can understand

and feel the spiritual truths contained therein is spiritually ready to work for peace.

Then would come a Peace Study Group. We need to get a clear picture of what the present world situation is like

and what will be needed to convert it into a peaceful world situation. Certainly all present wars must cease. Obvi‐

ously, we need to find a way to lay down our arms together. We need to set up mechanisms to avoid physical

violence in a world where psychological violence still exists. All nations need to give up one right to the United

Nations ‐ the right to make war.

We people of the world need to learn to put the welfare of the whole human family above the welfare of any

P A G E 4 8

D I V Y A J Y O T H I

You are not in-

structed to shut

your eyes from

the world. You

are only to “see

yourself first and

then see the

whole world as

the Self”. If you

consider yourself

as the body the

world appears to

be external. If

you are the Self

group. Starvation and suffering need to be alleviated, as do fear and hatred. There are some national problems

in connection with peace. Work needs to be done on peace among groups. Our number one national problem is

the adjustment of our economy to a peacetime situation. We need a Peace Department in our national govern‐

ment to do extensive research on peaceful ways of resolving conflicts. Then we can ask other countries to create

similar departments.

After world problems and steps toward their solutions become pretty clear to you, you are ready to become a

Peace Action group. You can become a Peace Action group gradually ‐ acting upon any problem that you have

learned to understand. Peace action should always take the form of living the way of peace. It can also take the

form of letter‐writing ‐ to commend those who have done something good for peace, to members of Congress

about peace legislation, to editors on peace subjects, to friends on what you have learned about peace. It can

take the form of public meetings on peace subjects, speakers on peace subjects, distributing peace literature,

talking to people about peace, a Peace Week, A Peace Fair, a Peace Walk, or a Peace Float. It can take the form

of voting for those who are committed to the way of peace.

Grass‐roots peace work is vitally important. In this crisis period, there should be a Community Peace Fellowship

in every town. Such a group can begin with a handful of concerned people. It can begin with you!

[�థ2@

గురు బ�హY గురు /షు¡

గురు)~ మ^శZర:

గురు �hk పరబ�హY

త�» d� గుర- నమ:

అథ2

గురు- బ�హY , గురు- /షు¡ ,

గురు- భగవంత మ^శZర .

గురు- పరమ సత1 పరబ�హY ,

ఆ గురువ�� నన! భM� ^గు /నయFంద నమసc&సుQ �@ .

అX1య ౧

`�7క ౧ - Xv2క యుద} భూv

దృతAష² ఉ-చ :

Srimad Bhagavad Gita - Kannada

P A G E 4 9

D I V Y A J Y O T H I

What comes

will also go.

What always is

will alone re-

main.

'' ద�మ2hQ� కురుhQ� సమ-Q యుయుతsవ : |

�మ$: [ండ-`¼వ Mమకువ2త సంజయ ||

దు�తAష²ను ^Cదను - ^ సంజయ ! ధమ2 భూvNద కురుhత�ద67 �&ద యుదwద ఇ�¢ ఉళ% నన!వరు ^గు [ండు/న ప�త�రు ఏను

�(దరు ?

ఇదు Mశ� అ@ూ! హుడుగను ఈ `�7కద అథ2వను! ^� క6త ఎను!వ�దర క¥ .

Mశ� ౬ర@ తరగ;య67 /)1®2 , అవన `Hయ �ంస¤;క F@చరT ముంFన ;ంగళ� న�యువ�Fతు� . అవన తరగ;యవరు

మ^�రతద యుద}ద [�రంభద ఆXర-ద GH ఒందు రూపకవను! �డ"$ందు 3ధ2&#దwరు . తరగ;య d�కరు ఐదు జన

/)1®2గళను! ఆ&# అవ&� అవరవర [త�గళనూ! ఒ�D#దరు . gదల దృశ1వ� అరమ@య67 మ^Aజ దు�తAష²^గు అవన మం;�

సంజయన నడు- న�� సం�షT ఆ.తు� .

d�కరు ^గు ఆయ} /)1®2గళ� `H ము.ద GH రూపకవను! అ�1స �డలు ఉCదు$ూండరు . Mశ� మం;�Nద సంజయన [త�

వlస"Mతు� . తరు½ కురుడ@ద మ^Aజ దు�తAష²న [త� వlస"Mతు� . తరుణ¡ను! కు,2య GH కూ(# , మం;�Nద Mశ� అవన

బFయ67 3లు7వంQ �(దరు .

d�కరు ^Cదరు : '' దృశ1వ� $రవర తం)Nద మ^Aజ దు�తAష²ను అవన మం;�Nద సంజయనను! [�d!సువ�ద&ంద

[�రంభ-గుత�) . ఇబLరు అరమ@యH 7 ఇదwరు , ఆదA సంజయ3� )ూరద యుద} భూvయ67 న�యువ దృశ1వను! అవను

ఇరువH 7 @ూడువ Fవ1 దృ�u ఇతు� . మహ�2 -1సరు సంజయ3� ఈ వరXనవను! $ూtuదwరు . ఇదు భగవ£ .Qయ gదల `�7కవ�

^దు.''

d�కరు తరు�¡� అవన gదల సం�షT $ూటuరు .

ఈగ దు�తAష²న [త� వlసుత� ఇరువ తరుణ¡ను ^Cద . '' సంజయ , నన! మకcళ� ^గు [ండవర మకcళ� యుద} �డHందు �&రువ

Xv2క భూvNద కురుhత�ద67 ఏను న�యుQ � ఇ) ఎందు దయ�( ^ళ� .''

తరుణ¡ను అవన సం�షTయను! అ�1స �డుQ � ఇరు-గ , Mశ� d�కర G�న GH ఇదw భగవ£ .Q ప�స�కవను! ఇణుM @ూ(

gదల `�7కవను! ఓదుQ � గ6J6�ూండు l� ^Cద ,'' �1ం , నన!దు ఒందు [�`! ఇ) .''

d�కరు ^Cదరు , '' హ ^ళ� Mశ� .''

Mశ� $Cద , '' ఇ67 ' Xv2క భూv , కురుhత� 'ఎందు ^C) , యుద} �ూv ^� Xv2క ? ''

d�కరు ఉత�&#దరు . '' ఇదు బహళ ఒr %య [�`! . ఇదన! @ను 3న� /వ&సుQ � @ , ఆదA అదకూc gదలు 3ను నన� ఒందు

/షయ ^ళ"కు .''

d�కరు నగుత� $Cదరు , '' ఇందు మX1న తరగ;యూ శబwFంద తుంJ) wగ , [�ంశు[లరు ఏను ^Cదరు ? ''

తరుణ¡ను [�ంశు[లరను! అనుక&సుQ � [�`!� ఉత�&#దను , '' 3శ1బw , ఇదు తరగ;� అథ- సంQ� ?''!

ఎల7రు నకcరు .

d�కరు ^Cదరు , '' కం(త 3జ ! అవరు అదను! ^ళలు $రణ తరగ;యూ శబwFంద తుంJదw&ంద . ఇదు తరగ; , Xv2క సBళ ^గు

/)1యను! క6యలు ప/త� zగ . ఇ67 మకcళ� జగళ-డుQ � , అళ�Q � , కళ%తన �డుQ � ఇదwA , ఇదు ఏను ఆగుQ � ఇతు� ? ''

'' కురుhత� ! '' ఉద�&#ద Mశ� .

'' అదు సత1 Mశ� ! ఈ /శZవ� ఎH 7లు7 భగవంత3రువ శుదw-ద ^గు ప/త�-ద Qణ , మనుష1న $టu సZ�వ అదను! కురుhత�వ@!.

�డుత�) '', ఎందు d�కరు ^Cదరు .

Ad , అ�1స$c. అH 7 ఉCFదwవళ� $Cదళ� , '' �1ం , నన! మ@యు సహ ప/త� సBళ-ను ?''

d�కరు Adయత� నగుత� ఉత�&#దరు , '' ^దు Ad , 3న! మ@ సహ ప/త� సBళ , ఎ67య వAగూ ఒr %య నడువC$ ఇరుత�)యు అ67య

వAగూ ,''

P A G E 5 0

D I V Y A J Y O T H I

Take no notice

of the ego and its

activities, but

see only the

light behind.

Ad $Cదళ� , '' �1ం , @ను ఒr %యవH. "Aయవరు $టuవA.దwA ^� ? అవరు జగళ-డుQ � , తప�Dగళను! �డుQ � ఇ) wA

^� ? ''

d�కరు ఉత�&#దరు , '' ఎల7రు ఒr %యవA , ఆదA అవ&� Nవ�దు స& Nవ�దు తప�D ;CFరువ�Fల7 . 3ను ఒr %యవH� ఇరువ�దను!

ముందువ&స"కు , N$ందA , 3ను $టuవrదA Nరు బదHవT తరలు �ధ1 ? ఒr %యవH� ముందువAయువ�ద&ంద , 3ను

ఉ)హరTN. 3లు7;�య , క�Gణ ఎల7రు 33!ంద కHయుQ �A . 33!ంద Nవతరదలూ7 ఆ zగవను! సు)&సలు �ధ1-గ) ^ూద67 ,

[���క-. భగవంతన67 ఆ సBళవను! Xv2క ^గు ప/త��ూCసలు [�థ2@ �డు .

ఈగ , d�కరు గమన/టుu $ళ�Q � ఇదw Mశ� క� @ూడుQ � $Cదరు ,'' 3న� అథ2-aQ Mశ� ?''

Mశ� ^Cద , '' హ �1ం , ఇ( /శZవ� ప/త� Xv2క Qణ , ధమ2hత� , ఆదA మనుష1ర $టu నడవC$ ఇంద అదు కురుhత�-గుత�) .

@వ� ఒr %యవA.దుw "Aయవరన! ఒr %యవA.రలు ఉQ ��సబహుదు అథ- @వ� $టuవA. ఇను! ^చు¢ జగళవను! సృ�uసబహుదు .

'' అదు బహళ సత1 ! ఈగ , ఎల7రు ఏను ఆగ"కు ఎందు ఇFwA ? '' d�కరు $Cదరు , ఎల7 /)1®2గళ� '' ఒr %యవరు '' ఎందు ఒం)

దZ3య67 ఉత�&#దరు .

ఆGH అవAల7 రూపకద అ�1సవను! ముందువA#దరు .

.... ముందువAయ6)

ఆతY@ూ ghథ2i జగద lQయ �

అX1య అX1య అX1య అX1య ౧౧౧౧

అ�1స : $ళ.న [�`!గC� ఉత�&# .

౧) కురుhత�ద67 Nరు �&దwరు మతు� N$ ?

౨) సంజయ Nరు ?

౩) సంజయ3� Nవ మంత� శM� ఇతు� ?

౪) ధమ2hత� ^గు కురుhత� ఎరడు ఇరువంతహ సBళద ఎరడు ఉ)హరT $ూ( , మతు� ^� ఎందు /వ&# ?

౫) ఈ క¥ ఇంద 3వ� క6త ఎరడు 3;యను! ^C ?

అX1య అX1య అX1య అX1య ౨ . ౨ . ౨ . ౨ . `� 7 క `� 7 క `� 7 క `� 7 క ౭ ౭ ౭ ౭ �ూందలద కూగు�ూందలద కూగు�ూందలద కూగు�ూందలద కూగు

అజు2న ఉ-చ :

'' $ప2ణ1 )ూషపహతసZ�వ :

ప��¢v QZం ధమ2 సంమూఢ�Q: |

య,¢©య: �13!d¢తం బూ�l త@¿

dష1 � �హం `� �ం QZం ప�పన!ం ||

అజు2నను d� కృష¡ పర�తY3� ^Cదను :

'' నన! మనసుs కత2వ1ద /షయ-. �ూందలMc�. , నన! హృదయవ� దqaంద తుంJ బంF) ; 3న!67 @ను 3న! dష1@.

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Mశ� ఒబL [���క /X1® . అవను `Hయ67 అవన d�కరను! ^గు �!lతరను! ఇషuపడు;�దw ^గు అవరూ ఇవనన! ఇషuపడు;�దwరు .

ఒందు Fన అవన @,¢న �rయ AzÀ , $;2ª ఎను!వవన ,లFంద ("1Á ) దుడు: క)యువ�దను! @ూ(ద . నంతర $;2ª `Hయ

/)1 శులc (°Â ) కటuలు తంFదw దుడు: $TN.రువ�దను! @ూ(ద . $;2ª అళ�Q � d�కర హ;�ర ^ూ. $TNద దు(:న బ� �

P A G E 5 1

D I V Y A J Y O T H I

In no single one

of the countless

objects of the

mundane world

is there any-

thing that can

be called happi-

ness.

^Cద .

d�కరు తరగ;� బందు ఎH 7 /)1®గళను! $;2ª హణద బ� � $Cదరు . అవరూ /)1®2గC� ^Cదరు 'Nరు హణవను!

Q�దు$ూం(FwAూ అవరూ బందు తప�D ఒ�D$ూండA హణవను! -పసుs $ూటuA , అవ&� బహళ సంQూష-గువ�దు ^గు అవర తపDను!

�vసHగువ�దు , అవ&� Nవ తరహ dhయను! /�సHగువ�Fల7 .' AzÀ �న-.దw .

`Hయ నంతర Mశ� అవన �rయ Azశ!ను! హణ -పసుs �డలు ^Cద ఆదA AzÀ 3Aక&#ద . $;2ª బ� � Mశ3!� అనుకంప

మూ( ఏను �డలు Qూచ) �ూందల$c ఒళ�ద . అవను సత1వను! ^ళ"$ూ అథ- ఒr % �!lత@.ర"$ూ ;Cయ6ల7 . అదర బ� �

బహళ సల �,#దరు ఏను �డ "కు ఎందు 3ధ2&సలు ఆగ6ల7 . అవను భగవంతనను! )& Qూ&సలు ^గు స&Nదను! �డలు

స^య $ూ&ద . ఆగ , త�ణ , అవ3� తన! d�కరను! స^య $ళబహుదు ఎందు @న[aతు . నంతర ఊటద Jడు/న67 అవన తరగ;య

d�కరను! "�Nగళ� ^ూద .

d�కర $ూఠ( బC Mశ� తన�. ఎదరు @ూడుQ �aరువ�దను! కండు , d�కరు $Cదరు ,'' ఏను /షయ Mశ� ? ఏ@దరు నన�

^ళ"MQ � ? '' Mశ� ^Cద , '' �1ం , ఒందు /షయద బ� � నన� 3X2ర Qగదు$ూళ%లు ఆగుQ � ఇల7 , దయ�( స^య �( . �!హ

అథ- సత1 , ఇదర67 Nవ�దు మహతZ-దదుw ఎందు నన� ;Cయ"కు .''

d�కరు ^Cదరు , '' సత1 3రంతర-. ఎల7 సమయదలూ7 అ; మహతZ-దదుw . సత1Mంత )ూడ:దు "Aను ఇల7 . సత1 ఇరువ67 భగవంత

ఇరుQ �@ . 3ను �ూందల$c ఒళ�)గ , సత1ద పర వlసు . ''

d�కర �తను! గమన/టుu $C , Mశ� ^Cద , '' సత1ద పర వlసలు నన� భయ , సత1ద పర వl#దA @ను నన! @,¢న �ళయనను!

కrదు$ూళ�%Q �@ . నన! �!lతనను! @ూaసలు ఇషu/ల7 , ఈగ @ను ఏను �డ"కు ?''

అవను సత1వంత@.రలు ఏ$ ^దరుQ � ఇ) w@ ఎందు అథ2-గ6ల7 , ^�. అవరు $Cదరు , '' న3!ంద 3ను ఏన@ూ! మA

�డుQ �aFwయ ఎందు నన� అ3!సుQ �a) . ఏను ఆaతు ఎందు నన� దయ�( ^ళ� ? 3ను ఈగ నన� ^Cదwను! @ను N&గూ

^ళ�వ�Fల7 . ''

Mశ� సZలD సమయ �న-.దుw , నంతర క�¡న67 3రు తుంJ బందు ^Cద , '' �1ం , AzÀ $;2ª "1.3ంద హణవను! కFయువ�దను!

@ను ఇందు "ళ� � @ూ() . అదు నన� ;CFదwరూ , ఇందు "ళ� � @ను తరగ;య67 ^ళ6ల7 $రణ AzÀ నన! @,¢న �ళయ . ఆ

సమయద67 అవను హణవను! కదw ఎందు @ను ^CదwA , అవను నన! zూQ �Qడువ�దను! 367సు;�దw . Azశనను!

@ూaసు;�@@ూ అథ- అవనను! కrదు$ూళ�%;�@@ూ అ@ూ! భయ , zూQ� AzÀ బడ కుటుంబFంద బంFరువను అ@ూ!

అనుకంప . ఒr %య �!lత@.రలు ప�య;!#) , ఆదరూ @ను తప�D �(ద@@ూ అ@ూ! �వ@ . ఈగ @ను 3మY బC సల^�.

బంF) w@ , @ను ఏను �(దA స& ఎను!వ�దను! ;C#$ూడువA. . ''

d�కరు నగుత� ^Cదరు '' స�Xన మగు , 3ను స&Nద ;�2న Qూ�ూళ�వ�దర67 @ను స^య �డుQ �@ . 3న! �ూందలవ�

నన� మ^�రతద అజు2ననను! @@�� తరుత�) . అజు2నను ఇ) #B;యను! యుదw భూvయ67 ఎదు&#దను . అవను యుదw�డళ� బహళ

కషu పడు;�దw $రణ అవ3� /రుదw-. 3ంతవరు అవన )NFగrద $రవరు , అవన Qత ´షY , అవన గురుగrద )ూ�T�య2

^గు సంబం�గళ� . అవను తన! సంబం�గళను! ^గు గురుగళను! Q@ $ూలు7వ�దు "Mర6ల7 , అవ3� Qను యుదw �( తన!

బంధుగళను! $ూలు7వ�దు స&� అథ- @1య$c. న�యుQ �aరువ యుదwవను! Jటుu ^ూగువ�దు స&� ;Cయ)aతు . నంతర

అవను పర�తY కృష¡3� నమసc&# , తన!67 స& ^గు తప�Dగళ నడు- న�యుQ �aరువ �ూందలవను! 3-&# , తన� స&Nమ

�గ2 దశ2నవను! �డలు [�®2#ద . అ) తరహ 3ను సహ 3న! �ూందలవను! నన67 ^C $ూం(దుw ఒr %య)aతు , 3న! �!lతనను!

కrదు $ూళ�%Q �@ అ@ూ! 3న! భయ తప�D . ఆ భయ 3న!ను! 3సs^యకన@!. �( 3న� 3X2ర Q�దు $ూళ%లు Jడు;�ల7 . NAదరు

తప�D �డుQ �aదwA , అవ&� సల^ ^ళ�వ�దు ఒr %యదు , అవరు 3మY సల^యను! $ళ�Q �Aూ అథ- ఇల7~ అదు అవ&� �&దుw ,

ఆదA 3ను , సత1వను! ;CFరువను సత1ద పర-. 3ల7"కు . సత1ద పర-. 3లు7వ�ద$c అథ- Nవ సమయదH 7 ఆదరు సత1వను!

^ళ�వ�ద$c ^దర"రదు . '' సత1వను! 3ను ర�#దA సత1వ� 3న!ను! ర�సుత�) '' ఎందు ఋ� ము3గళ� నమY )శద67 ^ళ�Q �A .

Mశ� , అరCద కణు¡గCంద నగుQ � ^Cద , '' �1ం , నన! �ూందలవను! 3-&#ద$c. ధన1-దగళ� . ఇన! నన� Nవ దు:ఖవ� ఇల7 ,

P A G E 5 2

D I V Y A J Y O T H I

Your duty is to

Be, and not to

be this or that.

ఇగ @ను �డుQ �aరువ�దు స& ఎందు నన� �ూతు� , ఇదు నన� Xయ2వను! 3డుత�) . @ను సత1ద పర-. 3లు7Q �@ , Nరు

�ూందల ^గు భయద67 ఇరువAూ అవరను! $[డలు భగవంతన67 [�®2సుQ �@ . ఈగ నన� సత1- )ూడ:దు ఎందు ;CFదుw అల7)

నమ� �ూందలFంద 3X2ర Qగదు$ూళ%లు �ధ1-గ) ^ూ)గ , @వ� [���క-. నమ.ంత v.H. ;Cద l&యరను! నమY

సం)హవను! ప&హ&సలు $ళ"కు . @వ� [���క-. భగవంతనను! స^య $ూ&దA అవను కం(త-. Nర@!దరు నమYను!

$[డలు కClసుQ �@ , d�కA. , తం) QaN. , �!lత@. , అణ¡ తమY@. , Nర@!దరు నమ.ంత ;Cదవరను! నమ� )&

Qూ&సలు కCసుQ �@ . ఒందు సల నమY సం)హగళ� 3-రTN)గ , స&Nద సమయద67 స&Nద $లస �డలు 3X2ర

Qగదు$ూళ%లు Q�ణవ�ళ%వAగుQ �- .

నంతర Mశ� Azశనను! హుడుకుQ � ^ూదను , AzÀ ఆటద GXనద67 #Mcద . AzÀ Mశన!ను! )ూరFంద @ూ( అవన బC ఓ(

బందు ఉ)ZగFంద అవను �డ"$ంFరువ $య2గళను! ^ళQూడ.ద . అవను ^Cద , '' Mశ� , ఇందు నమY మ@య బC

ఇరువ ^ూస అంగ(� ^ూ. , ఆటద వసు�గళను! , /(� ఆటద #(గళను! , ఒందు ���s ÅG2� ^గు ఒందు " " 7Æ అను!

$ూండు$ూళ�%Q �@ . 3ను నన! zూQ బరు;�N ? నన! హ;�ర బహళ దుడు: ఇ) , ఇందు 3నగూ ఏ@దరు Qగ#$ూడుQ �@ . ''

Mశ� � అవన �!lతను ఒబL బడ /X1®2య హణవను! కదుw , అద&న ఇవను l� సంQూష పడలు ఇ,¢సుQ �aరువ�దను! @ూ(

దు:ఖ-aతు . అవను ^Cద , '' AzÀ , �కు 367సు . 3ను ఈ వసు�గళ GH కచు2 �డ"కు ఎందు$ూళ�%Q �aAూ హణ 3న!దల7 .

అదు $;2ª /)1 శులc . 3ను �డ"కు అను!Q �aరువ�దు తప�D . దయ�( �1ం � $ూడు , అవరు అదను! AzÀ � -పÂ

�డుQ �A . ''

AzÀ $ూపFంద $ూగుQ � ^Cద '' @ను �డువ�దను! 3ను త�దA , @ను 3న! zూQ �Qడువ�దను! 367సుQ �@ . హణవను! @ను

lంFరు.సువ�Fల7 . @ను బహళ వసు�గళను! $ూండు$ూళ�%Q �@ , ఇదు నన! 3X2ర .''

Mశ� సZలD సమయ అవన@! @ూడుQ �aదw , అవ@@దరు తన! 3X2రవను! బదHaసుQ �@ ఎందు . AzÀ ఏను ^ళ6ల7 .

3A`aంద అవను ^Cద , '' �vసు AzÀ , ఈ /షయద67 @ను 3న! zూQ ఇల7 . 3ను తప�D ఎందు నన� �ూతు� . 3న� "గ ఇదను!

;CF$ూ ఎందు భగవంతన67 [�®2సుQ �@ . ఇను! ముం) 3ను నన! �!lతనల7 ఎందు ^ళలు దు:ఖ-గుత�) , ఆదA @ను

సత1వంథ@.రుQ �@ , ఇదు నన! 3X2ర .''

అX1య అX1య అX1య అX1య ౨౨౨౨

అ�1స : $ళ.న ప�`!గC� ఉత�&#

౧ . సత1వంథ@.రలు Mశన � ఏ$ భయ ?

౨ . తÇD స&� . '' సత1వను! 3ను ర�#దA , సత1వ� 3నను! ర�సుత�) ''

P A G E 5 3

D I V Y A J Y O T H I

There is no dif-

ference between

God, Guru and

the Self.

- Contd from last edition

Scriptures themselves tell us what is the pramanë for the bombastic “spiritual enlightenment” or for

knowledge. Mundaaka Upanishad nicely says:

parìkçya lokàn‐karma‐citàn‐bràhmaåo nirvedamàyànnàstya‐kätaã kätena |

tad‐vijñànàrthaë sa gurum‐evàbhigacchet samit‐pàåiã érotriyaë brahma‐niçâhaë ||3

Go to a guru. Dayànanda Swàmiji even avoids the word Guru because today people have all kinds of ideas about

the word guru. He should have dreadlocks and beard and preferably he should be heavy because in Sanskrit

guru means “heavy duty.” And Chinmayànanda Swàmiji says “preferably a long, white beard.” We have all kinds

of conceptions. Dayànanda Swàmiji doesn’t use the word guru; he says, “I am a teacher, and you are all my stu‐

dents.” He will introduce us only as his students. Avoid mystic words. “Disciple” becomes “disabled.” “I am stu‐

dent. Here is a teacher. Go to a teacher.” Because once you use the word “teacher,” you know his role. Once I

use the word “guru,” you will think he will touch the top of your head or the bottom of your spine. Therefore

you will imagine all kinds of things. Dayànanda Swàmiji says that guru means a teacher, and the function of the

teacher is what? Teaching. And that the Upanishad itself makes clear. The next mantra in Mundaka says:

tasmai sa vidvàn‐upasannàya samyak praéanta‐cittàya éamànvitàya |

yenàkçaraë puruçaë veda satyaë provàca tàë tattvato brahma‐vidyàm ||4

What does the guru do? He doesn’t touch your head, your heart or your spine. What is the guru’s job? Pravaca.

Systematic, proper, verbal communication. Because verbal communication is also one of the pramanams–a very

powerful pramana known as sabda pramanam, Vedànta vàkya pramanam. Therefore, in spiritual knowledge,

what is the relevant pramanam? Guru prayukta vedànta vàkya pramanam. The verbal communication coming

from an àcàrya, or teacher, is the pramanam. And when pramata, pramanam and prameyee come and systemat‐

ic teaching comes, what takes place is paroksha and aparoksha jñànam. And the same idea is said in Kathopan‐

ishad: naiçà tarkeåa matiràpeneyà proktànyenaiva sujñànàya preçâha |5

3 “After examining and seeing the defects of all that can be acquired through action, understanding the truth

that nothing eternal can be attained by action, a wise person should renounce action. For knowing that reality,

he should go to, with samit‐paniã in hand, to a guru who is both a srotriya brahma nishta.” [Mundaka, 1.2.12]

4 To him who has approached duly, whose heart is calm and whose outer organs are under control, that man of

enlightenment should adequately impart that Brahma Vidya, by which one realizes the true and imperishable

purusha. [Mundaka, 1.2.13]

Yamadharma Ràja tells Nàciketas how knowledge takes place: anyena prokta–When it is properly and verbally

communicated by a teacher, avoiding mystic words. When guru communicates sujnanaya pravacha. Sujnane

means what? Total and clear knowledge–both paroksha and aparoksha jñànam. Can we get both forms of

knowledge through teaching? Vidyàranya Swàmi says, in his Pañcadasi, in two places clearly:

paroksham brahma‐vijñànam sàbdam desika‐pùrvakam |6

aparoksàtma‐vijñànam sàbdam desìka‐pùrvakam |7

Paroksha jñànam also will come through the teaching from a desika. sàbdam means “communication.” Desika

pùrvakam means “coming from desika.” Desika means guru. And what about aparoksha jñànam? Aparoksàtma‐

vijñànam sàbdam desika pùrvakam. Both by teaching, which is pramanam, the knowledge will come. In the sev‐

enth chapter, he clarifies this again:

Talk by Swami Paramarthananda

P A G E 5 4

D I V Y A J Y O T H I

The Self is

manifested as

this world, in

order that you

might seek it.

avàntarena vàkyena paroksha brahmadhirbhavet |

sarvatraiva mahàvàkya‐vicàràd‐aparokçadhìã |8

Thus, both paroksha jñànam and aparoksha jñànam will take place in the form of pramà, which is antaã karaåa

vätti parinàmaã. And how? When pramàtà, pramàåam and prameyaë come together. And what is pramàåam? It

is nothing but systematic teaching–verbal communication. Which knowledge? Parokçam or aparokçam? Both

paroksha and aparoksha jñànam, which is the liberating knowledge, will come. Therefore what is spiritual en‐

lightenment? According to us it is nothing but clear paroksha and aparoksha jñànam, which are in the form of

understanding the message of the Vedànta, which consists of two portions: brahma satyaë jaganmithya and–

let’s not even use jìva as it sounds mystic–aham brahmaiva nàpara. This understanding gives liberation.

5 This (knowledge of the Self) attained by thee cannot be had through logic. O dearest, this doctrine, only if

taught by some teacher, leads to right knowledge. O, thou are rooted in truth. May a questioner be ever like

thee, O Nàciketas.

6 Paroksha knowledge of Brahman [is] obtained from the guru. [Pañcadasi, 1.62]

7 “Knowledge of one’s own true nature [is] obtained from the guru.” [Pañcadasi, 1.64]

8 “From other scriptural passages knowledge about the nature of Brahman is gained. From inquiry into the vari‐

ous mahàvàkyas, knowledge of one’s own nature is attained.” [Pañcadasi, 7.69]

Now the next question is: If the teaching itself can give this knowledge and liberation, what is the role of medita‐

tion? If the teaching itself can give paroksha and aparoksha jñànam, what is the role of meditation? All this will

be thoroughly studied. We are entering that subject in Vicàra Sàgara. Niscaladàsa threadbare analyses these

topics. What I want to say is: Nothing is mine. Our tradition has analyzed these topics well. “What is the role of

meditation” is the question. So, first, we have to note: When sàstra talks about different types of pramànams, it

talks about varieties–a huge list is given, which I don’t want to enter into. And in that last of pramànas, medita‐

tion does not come. In what? In the list of pramànas, meditation does not come. Therefore we don’t accept med‐

itation as a pramànam. And we have already seen before that knowledge can take place only when pramàtà,

pramànam and prameyas come together. Therefore pramànam is an important factor in generating knowledge.

Meditation not being a pramànam, we say that meditation cannot produce any type of knowledge. Meditation

cannot produce any type of knowledge. And if the scriptures talk about meditation, it is not for knowledge, but

it is for some other purpose.

First let us understand that it is not meant for knowledge, but it is for some other purpose. Whereas paroksha

jñànam and aparoksha jñànam are generated through pramànam, and what is pramànam? We have said: guru

prayukta vedànta vàkyam. And that meditation is not a pramànas, sàstra need not mention. We ourselves can

test and see. Whether meditation can generate any knowledge, we can test ourselves. Suppose I want to attend

the Vyàsa pùja of Shringeri Àcàrya. Àcàrya is here in Chennai, conducting caturmàsya vratam. And suppose a

person wants to attend the pùja, and he doesn’t know where the pùja is taking place. Therefore, what is his

problem? He has ignorance. Regarding what? The address. Very simple–address ignorance. And what does he

want now? Address knowledge. And for knowledge what do you require? Pramànam. And supposed meditation

is a pramànas–what should he do? So, before attending the pùja, he has to sit at home, close his eyes and say:

Shringeri, Shringeri, Shringeri... àcàrya, àcàrya, àcàrya... caturmàsya, caturmàsya, caturmàsya… pùja, pùja, pùja...

He does like this for an hour. What knowledge will he get? He may get some punyas because instead of thinking

of Pranàb Mukherjee... Shringeri is a tìrtham. Àcàrya is mahàn. Caturmàsyaë pùja... thinking on all these things

may generate punyam. Knowledge cannot come because meditation is not a pramànam. Jñànam is born out of

pramàtä‐pramàna‐prameya aikyàt kàraka janya kriyà. Täputi janya pramà. Therefore we should clearly know:

meditation is not a pramànam. Therefore it is not been prescribed for either paroksha jñànam, not even for pre‐

scribed for aparoksha jñànam.

P A G E 5 5

D I V Y A J Y O T H I

Does an orna-

ment of Gold

exist apart from

Gold? Can the

body exist apart

from the Self?

The ignorant

one thinks ‘I

am the body’,

the enlightened

knows, ‘I am

the Self’.

Then what is the purpose? We say two‐fold purpose. Before coming to Vedàntic teaching, meditation is prac‐

ticed for refining the mind because meditation is very, very useful for mental refinement. And we have talked

about varieties of meditation for varieties of mental refinement. In the Bhagavad‐Gìta sixth chapter, we have

seen. So, what is one purpose of meditation–refinement.

And after gaining knowledge from a guru... What knowledge? Both paroksha and aparoksha jñànam from a

guru. After receiving the knowledge from a guru, again meditation is useful. Not for paroksha or aparoksha

jñànam because that is to come from guru vàkyam. Here also there is another mystic word: upadesa. If you use

that word, different people will understand in different ways. Therefore Dayànanda Swàmiji says avoid the word

dìksha, upadesa, etc. He says “guru’s teaching.” Teaching has to give paroksha and aparoksha jñànam, and medi‐

tation is meant for what? Based on this understanding of the Vedàntic message–brahma satyah jaganmithya jìvo

brahmaiva nàpara–I have to change my worldview. Previously I was ignorant and I had one type of worldview,

and I have to bring about a transformation in the way that I look at the world and I look at myself. This

worldview transformation–“format conversion” in my language or “paradigm shift” in scientific language–that

is to be affected. Because otherwise I will continue to look at the world based on my previous ignorant condition

only. And when I bring about this transformation... How? Through meditation, which is nothing but dwelling on

the teaching continuously and bringing about a paradigm shift, a transformation takes place as we gradually

dwell.

And how do I know that transformation is taking place? The difference expresses in this manner. Previously,

before shifting the worldview, I will say, “I have only knowledge; therefore I am not yet liberated.” And when

the worldview is shifted, the previous worldview is displaced, and I no more say, “I have only knowledge”–

which is degrading knowledge. What will I say? “I have knowledge; therefore I am always liberated.” You see the

difference? Previously, I said, “I have only knowledge; therefore I am not yet liberated.” Now I say, “I have

knowledge; therefore I am ever‐liberated.” This shift takes place, when I change, but it takes time. So, medita‐

tion is meant for changing. And this I will clarify through an example. Suppose I want to talk about Madras sum‐

mer, and how hot it was. Now the summer heat can be expressed in two ways–in terms of Celsius temperature

or in terms of Fahrenheit temperature. (I hope you won’t ask what is Celsius and what is Fahrenheit! I thought

these were all fundamental examples.) In school we have studied both–Celsius and Fahrenheit–and we have also

learned to convert also: multiply by 9/5 and then add 32. Hundred degrees Celsius is 212 degrees Fahrenheit. I

know both scales. But supposed I am used to Celsius. Because I have to use one scale only. Suppose I am used to

Celsius, and Madras summer I understand in terms of Celsius– what it feels like at 37, at 38, at 39, at 40, etc. I

know these intimately because I am used to one scale of measurement. The other scale I know, but I am not

used to that. Therefore what happens? Whenever somebody says, “Swàmiji, this year it went to 105,” nothing

registers in my mind. One hundred and five doesn’t have a meaning for me because my mind is not trained for

that. So, whenever someone says 105, I have to mentally convert, like Indians converting dollars into rupees. The

moment you say, “It is two dollars,” you convert, “Swàmiji, it Rs. 200.” So, different scales we are used to. Simi‐

larly, even if we may know, the pre knowledge and post‐knowledge condition, our mind should get trained to

paradigm shift, format shift. Meditation is neither for paroksha jñànam nor aparoksha jñànam. It is to bring

about what? A paradigm shift. And as even the shift takes place, it is a gradual shift. Similarly height: They say,

“This person is 170. centimetres.” I am not getting any idea. I have to convert into feet or, in Malayàîam, aái or

angulam. So, five feet, 10 inches, I am having an idea, but so many centimetres, I am not getting any idea. This

mind has got to get used to the new scale. Similarly, Vedànta has got a scale that has been communicated

through the teaching. I should train my mind to have a worldview in keeping with what? The Vedàntic scale,

which alone I have coined the word “binary format.” Meditation is meant only for paradigm shift. And when the

shift happens, what change will take place? Previously I said, “I have only knowledge...” And give the credit to

the miserable guru also: “I have only knowledge. You are teaching that very well, Swàmiji. I have clear

P A G E 5 6

D I V Y A J Y O T H I

Be the Self,

there will be no

second thing to

cause you fear.

knowledge, but not yet liberated.” But when the paradigm shift takes place, I change the word “only” and I say,

“I have knowledge.” What is spiritual enlightenment? I have a clear knowledge, a clear understanding of brahma

satyah jaganmithya aham brahmaiva nàpara. And because of long dwelling on the teaching, now I can boldly say

what? “I have knowledge and I am–not now liberated–I am ever‐liberated.” Therefore the answer to that person

who interviewed me–and he gave me 10 minutes... and he is not my student also. How can I communicate to

him? Then I thought, “I will dwell on the topic”: what is the nature and process of spiritual enlightenment? And

what is my answer? It is nothing but exposing to the teaching of Vedànta from a teacher who avoids mystic

words and who makes paroksha jñànam and aparoksha jñànam as clear understanding. And when I dwell on this

understanding with an aim to displace my previous worldview with a new Vedàntic worldview, I can boldly say,

“I have knowledge, and therefore I am ever‐free.” With these few words, I conclude my talk. And on this auspi‐

cious Guru Pùrnima Day, let us pray to the entire non‐mystic guru parampara who brings the teaching down to

earth and brings it to layman’s–or woman’s–a lay human being’s mind.

|| om lokàã samastàã sukhino bhavantu ||

Upanishad Quotient - answers Sanskrit Words Meanings

1. Samithpaani sacrificial fuel

2. anveshamaana seeking

3. Rayi matter

4. Brahmanishta Established in Brahman

5. jagrati waking state

6. aksharam imperishable

7. sodasa kalah sixteen qualities

8. vaishvanara waking state gross‐body consciousness

9. krishnapaksha dark fortnight

10. sukla paksha bright fortnight

11. samana equalizing breath

12. nadi energy channel

P A G E 5 7

D I V Y A J Y O T H I

Self-awareness is

the only heaven.

This stillness,

this abode of

bliss.

Wisdom of Sages for modern ages PART‐III

ONE WHO KNOWS, KNOWS NOT!

Who is a Sadguru?

“Brahmavith Brahmaiva Bavathi”.

The one who knows Brahman becomes Brahman only. There is no‐body who remains to tell, “I saw Brahman”,

because he has become one with the Lord. Lord himself is the Seer. Then what happens? It is like a state of a salt

doll that goes to find out the depth of the ocean but gets diluted in the ocean, now only the ocean remains. Simi‐

larly, the Jiva (Individual soul) went to see the Brahman. Jiva is the Salt doll and the ocean is nothing but the Lord

(Consciousness). First time when he sees the Lord, he is merged in to the Lord. Then who is there? It is Brahman

(Consciousness) only. So it is said “Brahmavith Brahmaiva Bavathi”. Through such a person’s mouth, through

such a body, mind and intellect whatever words come are nothing but words from the Parabrahma for the benefit

of the world. Such a person is called Sadguru.

The disciple (Shishya) has approached to that enlightened master (Sadguru) and asked that question. Sadguru is

explaining that it is not easy to explain about the consciousness. It is like explaining about light to a blind person

by somebody’s eyes. Somebody has seen Sun but he cannot explain what is Sun, to a blind person. Like that

Sadguru cannot explain about the Consciousness because many people are in sleep. Jnani is the one who is awak‐

ened. So what he can speak with the person who is in dream? Whatever he speaks it can be misunderstood. It is

like communicating dumb person with the blind person. You can communicate with blind persons with touch and

feel sensations. But what can you speak about one which beyond thoughts, sound, touch and sensations? So the

Guru is explaining how difficult it is to explain about the consciousness.

So is it not possible to tell about the consciousness to anybody?

It is possible. The Guru explains through his own words, silence, and his way of living life. What cannot be taught

through scriptures or words that can be taught by talks of the Guru, silence of the Guru, presence of the Guru and

the life of the Guru. Guru’s life itself is the Scripture. You can learn about Atmajnan from that life. But people will

read scripture and lead life those are Pundits. The learning can happen through communication or communion.

The communication is through words, gestures, and talks, whereas the communion is the union of the minds hap‐

pened between the Guru and the Shishya. When communion happens the realization happens. The Guru’s com‐

munication is to make your mind silent, so that the communion happens. Guru’s presence is there is to make your

mind silent so that the communion happens. It is like this, when a child is crying and the moment the mother goes

near the child it feels comfortable. The stress is gone. When mother starts singing the child gets comfortable and

goes to sleep. Similarly the Guru’s talks and presence is there to make you peaceful, so that the real communion

happens. In that communion the Jeevatma becomes one with the Paramatma. It is not a communication but the

communion, which brings the experiences of the Paramatma in you. For communion to happen the Ego has to

drop and to drop ego peace and silence of mind is required. That is called presence of Sadguru in Upanishad.

We cannot talk about Atmajnan in words and cannot be shown though hands but the Sadguru talks about

Atmajnan through his life, his life itself is a scripture. When you go to such a Sadguru, the mind becomes silent.

When mind becomes peaceful, the ignorance disappears and ego drops out. When ego drops the communion

between Guru and Shishya happens. In that communion the Self‐realization happens. When ignorance disappears

the differentiation between Guru and Shishya also disappears, because there no Guru remains but only conscious‐

ness. You think that Guru is body but he is no more body and mind but the consciousness. He has merged with

P A G E 5 8

D I V Y A J Y O T H I

Liberation is not

gained hereafter.

It is there forev-

er, here and now.

the Paramatma. That’s why it is said,

“Guru Brahma Guru Vishnu Guru Devo Maheshwarah|

Guru Sakshat Parabrahma Tasmai Shri Guruve Namaha||”

The Guru has become one with the Paramatma, so the words and presence are for communion; otherwise the

communication happens just in terms of words. Here the Guru is telling to Shishya that it is difficult to tell about

consciousness but still I will tell you.

“Yasyamatham Tasyamatham matham yashya na veda saha |

Avijnathum vijamatham vijnanatama vichara tham” (sloka 3, chapter II, Kena Upanishad)

This is a very strange sentence. “The one, who knows, knows not and the one who knows not, knows”. In our

daily life this will not apply. So for which subjects it is said? It is for Atmajnan.

One who thinks that he knows about Atma he does not know about Atma at all, whereas one who thinks that he

doesn’t know Atma, he knows Atma. This is strange fact. How to understand this?

In this world normal thing is, “one who knows he knows” for example one who knows science he knows science;

one who knows physics he knows physics; one who knows cooking he knows cooking. But in the case of

Atmajnan, 'one who knows he knows not, one who knows not knows'. So you people think that we don't know

Atman so that means you know! No, it is not like that. It is for the people who think that they have attained Brah‐

man. Most of you don’t know about Brahman so you can claim that you know Brahman. But this is not telling

about you. This is for the one who thinks that he is Brahman and who thinks that he knows Brahman.

This Sloka is about two types of persons, one who has realized the Brahman (he knows that he knows not, as the

knower and the known has become one!) and the second person is one who knows about Brahman and thinks

that he has realized Brahman (He thinks that he knows but He knows nothing, as the knower is still exists and so

is different from the known).

Story of Socrates:

There was a great philosopher called Socrates in Greece. He was very famous in Greece and there were many such

philosophers at that time. At the Alexander’s time Greece country had so many philosophers. At that time, Disci‐

ple of Socrates by name Pluto had transcribed all talks of his Guru. The glory of Socrates was spread all over the

Greece that “He is very wise man”. Some people had doubt and wanted to verify that he is wise man. There were

many temples in the Greece and in those temples Oracle used to be there. Those people goes and asked that ora‐

cle, “Who is the wisest man in the Greece?” The Oracle laughs and laughs and says, “Do you have still doubt? It is

non other than Socrates.” Now these people got confirmation that Socrates is the wisest person. They rush to

Socrates house with big Garland. Socrates said, “Wait! What are you doing?” They said, “Just now the Oracle in

the temple said that you are the wisest man in the Greece.” Then Socrates laughs, “There is a mistake. The Oracle

might have mistaken. I don’t know anything. Why are you putting Garland to me?” Now they got confused. They

have more faith in the Oracle. So they go back to Oracle with the Garland. Again they questioned, “You told Soc‐

rates is the wisest man but he is telling he doesn’t know anything. There is a mistake. How is that possible? What‐

ever is told is right or wrong?” Now Oracle laughs and laughs more and said, “Socrates told that he doesn’t know

anything, that’s why he is the wisest man and so what I told is correct!”

Socrates was known that he doesn’t know anything so he is Jnani but most of people are Ajnanis because they

P A G E 5 9

D I V Y A J Y O T H I

Mind is only con-

glomeration of

thoughts. This

mind is merely

thoughts. Of all

thoughts, the

thought, ‘I’ is

the root. There-

fore the mind is

only the thought

‘I’.

think that they know all. How did Socrates become such a Jnani? There is a big secret behind that. You all know

that behind every successful man there is a woman. Socrates wife was known as a “shove”. She doesn’t like her

husband to think in philosophic rather she expects him to work and earn lot of money. And he keeps on contem‐

plating on meditating. So she was getting angry for her lazy husband who keeps on asks, who are you and who

am I? One day when he was contemplating and meditating she poured one pot of hot water on his head. This had

become big news in whole Greece. So Socrates people came and asked Socrates, “What made you to become so

great philosopher? He replied, “No doubt but my wife. Without her I would not have got so much of questions

about life”. Then people asked, “If your wife would not have given so much trouble and you would have got nice

wife then what would happened?” He replied, “Probably I might have died as a fool”.

So, what is needed for getting Atma Jnana? The basic need for Self‐realization is Marriage. And the first Guru is

your spouse. So unless you question about yourself, unless you question about life, unless you go deep into your‐

self the self‐realization cannot happen. Socrates was Jnani because he doesn’t know. Is that strange? One whose

knows knows not and one who knows not, knows.

Let us understand little bit better. There is a child. It is always blissful. Sometimes it cries and has pain but deep

inside it is peaceful. There is innocence in it. That is called serenity. That’s why, when you look at the child's face,

you feel peaceful. That child is the form of God (Paramatma Swarupa). The child in its state doesn't feels separa‐

tion between world, mother, father, surroundings or any others. It feels the oneness. Where there is an oneness

there is Bliss. Hence the child is the form of God. It’s a reality. There is no separation happened between self and

the world. So it experiences the bliss, but it can experience the pain, hunger etc. but its state is blissful. If you ask

the child about God, philosophy, Ramayana, Mahabharata what can he tell? He just smiles innocently. So the child

knows not. But it is not Jnani it is still Ajnani. But its nature is bliss and peace. And it is not aware of that bliss

hence it is Ajnani.

Now the child starts growing up. The moment it starts growing, it starts feeling the separation or difference be‐

tween the world and him. It starts finding separation between mother, father, him and surroundings. When sepa‐

ration starts increasing, the blissfulness goes on decreasing. Where there is duality, the experience of bliss gets

covered. So the child loses its primal bliss and innocence.

Now Innocence is bliss or Ignorance is bliss? The Innocence is the real bliss, so the state of the child is bliss. But as

it grows the experience of the bliss goes down. But you have to remember that the child knows not. The same is

the state of the Jnani. He is also innocent like child, but the people who behave like childish are not Jnanis. One

who is child inside is Jnani. The state of that Jnani is also Blissfulness.

Then what is the difference between Child and Jnani?

The child also knows not and Jnani also knows not, but there is a difference. The state of child is also bliss and

Jnani’s state is also Bliss. But the Jnani is aware of the bliss and the child is unaware of the bliss. And child knows

not and Jnani knows that he knows not. He knows that he cannot explain the state of blissfulness of self to any‐

body. He knows that he knows not. Between child and Jnani is the state of Ajnana that is the state of common

people. As the child grows, what grows? The body grows, the mind grows, and the intellect grows. The more you

grow, the more understanding of the world grows. When it was a child, it did not know the separation of itself

and the world and as it grows, it knows about the separation between him and the world. The more you know,

the more you feel separation. Initially there was no separation. Now you see your body and say you are girl or

boy. Immediately the girl separates out from the boy. There is separation because you are physically different.

Then the mental separation starts. There are likeminded friends and others are enemies. In likeminded also spe‐

cialization comes, coffee friend, movie friend etc. The more you specialize yourself, the more you get separated

P A G E 6 0

D I V Y A J Y O T H I

Peace is our real

nature. It need

not be attained.

Our thoughts

must be liberat-

ed. That which is

peace, all that

we need to do is to

keep quiet.

from the world. Doctors and Engineers are having many degrees in front of their names. They are very specialized

people. They find themselves so different from the world, so separate from the world. So the feeling of I is girl, I

am boy, I am doctor, I am Engineer, I am PhD holder, and I am doctorate start. Do you know what a doctorate is?

Somebody who can treat you for any disease like headache, fever, backache, etc., is called general physician. Now

you go to a doctor telling you have pain in your ear. Now doctor says, 'no you have to go to an Ear specialist'. So,

the more you specialize the less you know about most of the things. And you start knowing more and more about

nothing. That is what is called PhD.

So what happens, the more you know about something the less you know about other things? The more you

think that you know about something, you start getting separated from other things. That is Intellectual separa‐

tion. The more you are separated and the less experience of bliss in you.

So when you go to some social function or gathering, you feel happiness when you loose yourself, when you min‐

gle with the people. But when you hold your ego, the feeling of bliss is less. That’s why humans are social beings.

Unconsciously they are looking for loosing identity but they are consciously looking for holding identity for official

purpose, for somewhere purpose. So this is completely opposite. For survival you need specialization (special

skills), so the I‐ness becomes harder and harder. Then you feel separate from the God and world. Common people

live like this, die like this millions and millions of lives without understanding what is happening. That is why it is

called,

“Punarapi Jananam Punarapi maranam Punarapi Janani Jatare Shayanam

Iha Samsare Bahu Dhustare Krupaya pare pahi murare pahi murare pahi murare ||”

So the experience of the bliss is the same for the child and for the Jnani. But the Jnani is aware of the bliss and

child is not. Child is innocent and Jnani is also innocent like a child. In‐between people are Ignorant, they think

they know the world, they know him. Most of the Ajnanis spend their lives to study lives of other people. They

know about others very well but know nothing about themselves. But they are in the illusion that they know

about themselves. They always comment on others.

Once one husband and wife were standing in front of the shopping complex. Many people are going on the road

and husband sees his colleague and by the time he is saying his wife that his colleague is going there he was disap‐

peared. Husband asks his wife, “Did you see”? She asks, “Who?” He said, “There were two people going.” She

said, “Who?” He said, “One husband and wife going there”, She said, “are you speaking of that lady? High heeled?

Who were wearing green saree and blouse that was not matching and that stupid hairstyle? I didn't see them

properly.

So, most of us spend our time, watching other people and we are not satisfied. So Ajnani's eyes are always out‐

wards. And he thinks that he knows something about himself. Both are wrong. So he experiences the less bliss in

Ajnana. But he gets the glimpse of the bliss like, when he likes something and he gets, he feels blissful but it is

momentary. When he sees something beautiful he feels blissful but it is not permanent. Ajnani's whole life is a

search for bliss. But he doesn’t understand that the bliss is because the mind becomes silent momentarily. The

absence of the mind is the presence of the bliss. He doesn’t understand that when the separation of world and

me drops, then the experience of the bliss happens. He keeps on searching for the bliss in outer world.

So, Ajnani is Ignorant and Jnani is Innocent. So you grow from Innocence to Ignorance. His ignorance is not about

not knowing more and more. Even if you know more, there are unknown things left, there is no end for knowing

outer world. So you know about physics and came as physics lecturer. So what happened to biology? So you are

P A G E 6 1

D I V Y A J Y O T H I

What exists in

truth is the Self

alone. The world,

the individual

soul, and God are

appearances in

it. The Self is

always there. It

is you. There is

nothing but you.

Nothing can be

apart from you.

Nothingness is

not Self.

ignorant of biology. You about yourself as, I am man, I am engineer, I am doctor, I am scientist. So when you

know about some‐thing your ignorance of other‐things crops up. Like the shadow follows on the light, when the

Jnana increases the Ajnana of other things also increases. They are counterparts. The more you learn the more

ignorant you become. The bigger the degree, the bigger is the ignorance. Then how the ignorance can be bliss?

There is bliss but of foolishness!

There is a firefly. When it sees light it becomes happy goes towards it, but when it reaches fire it burns out itself.

That is the bliss of ignorance, and it is very dangerous. He has bliss because he doesn’t know that he knows not.

And he has ego that he knows everything. What he realizes that he knows not it is the sense of bliss. And it is

called common sense. Somebody who is having diabetes was eating Jalabhi Sweet. He is enjoying Jalabhi but he

knows not it is going to kill him. He is blissful in Ignorance, but it is dangerous!

The child is blissful and it is not aware. It is blissful because of innocence, but has no awareness that it is blissful.

When it grows, it is in bliss but because of ignorance. So, most of the human beings are blissful out of ignorance!

And hence they are happy for what they are. They do not understand what risk they are in. This comes in next

Sloka. They do not understand that ignorance is bliss. It causes to their downfall. Ramakrishna Parmahamsa gives

example for that. There is a dog. It is chewing the bone. As it continuous it starts getting blood from the bone.

But how there can be blood in dry bone? The blood was oozing from its mouth only. But the dog is enjoying the

taste of the blood. That is the bliss of Ignorance, which is the state of all living beings. That’s why all Jnanis say,

“Wake up Wake up, Wake up!!” but nobody is listening to it. They are in such a deep sleep, that it is difficult to

wake them up.

What is the ignorance of Ajnani? That is I am the body, I am the mind, I am the intellect, I am a boy, I am an engi‐

neer etc. But as you grow the, Jnani should come to know that,

Nanu Nanembudu Nanalla. Ee deha mana buddhi nanalla.

Sachchidandathma shiva nanu nane shiva nanu nane. Shivoham Shivoham Shivoham.

Jnani gets the clear realization that 'I am not the body, I am not the mind and I am not the intellect. I am pure

awareness'. When that awareness comes, the awareness of bliss is also there. So the awareness of, 'I am not

known' also comes because the 'I‐ness, the ego' who claims 'I know' also disappears. There is nobody to claim

that I am blissful. So there remains only bliss. That’s why one who knows knows not and one who knows not

knows.

How many of you understood this?

This is the secret of Self‐Realization. The mind becomes silent. The root of ignorance in mind disappears. And si‐

lent mind is nothing but Atma. So make the mind silent. What all, people have not done to make mind silent, they

concurred the world, and they married, had child, and divorced etc, but still they miss the bliss. The whole world is

running because of the bliss. But they don’t understand they have lost the bliss because of ignorance in the mind.

Because of this the world runs and runs. Hence, God might be happy because if everybody gets Jnana the world

becomes stand still and movie production stops. And hence manufacturing defect keeps going!

`

‐ Transcribed by Atmajyothi Savita

P A G E 6 2

D I V Y A J Y O T H I

Yogasana STEP – 1 : Introduction of Asana

• Name: Navasana

• Meaning: Boat posture

• Justification : In final posture body looks like a boat

• Type: Supine

• Category: Culturative

• Stithi: Supine

• Vishranti: Shavasana

• Counts: 4

• Complimentary: Dhanurasana

Yoga

Classes

Please ensure

the Asanas are

practiced only

under the super‐

vision of a quali‐

fied Yogacharya.

You can contact

Atmajyothi Pra‐

sad for more

details.

Atmajyothi Pra‐

sad is conduct‐

ing yoga classes

through

ustream. Please

visit http://

www.ustream.c

om/channel/

Yogajyoti. You

can also contact

him at sppillut‐

la@gmail.com

STEP – 2 : Demonstration

• Silent Demonstration: Final posture as shown in figure

• Demonstration with counts, explanation and breathing:

• Come to Stithi (Supine)

• Ekam: Inhale and raise both the legs 60 degrees to the ground

• Dve: Inhale and exhale and raise your torso above the ground, with palms near knees

• Hold the posture for 1 minute with normal breathing

• Trini: Exhale and laydown your torso and hands on ground

• Chatvari: Exhale and bring down your legs onto the ground

• Come to shavasana and relax.

STEP – 3 : Benefits and Limitations

Specific Benefits:

• Strengthens abdomen muscles

• Strengthens spine

• Good for thyroid, kidneys, prostate glands

Specific Limitations:

• People with heart problems should avoid this posture

• People suffering with low blood pressure should avoid this posture

STEP – 4 : SUBTLE points

• Do not bend your knees

• Perform the complementary asana..

Atmajyothi

Vishwa

Gurukulam

The Class Pattern:

Omkara Chanting

Prayer

Bhagavad Gita Shloka

Chanting

Teaching of Gita Dar-

shanam

Stories/Bhajans

Meditation/Yoga

Closing Prayer (Jyot se jyot)

Game/Activity

Important Note: Please go to the below link to watch the video of LADS Krishna Janmashtami Celebration

www.ustream.tv/channel/Atmajyothi-LADS

In each semester we

plan to complete a few

chapters of the Bhaga-

vad Gita and Upani-

shads

Children will have an

exam at the end of each

semester

LADS Little Atmjyothi Dharmakshetra

Sangha

By the grace of Sadguru Prabhuji, on the occasion of Shri Krishna Janmashtami

we have started the first level of Gita and Upanishad educa�on program for

children.

The first level is a 2 year course for children between age 6 to 14. It consists of

4 semesters. The syllabus being, ‘Gita Darshanam’ published by Ramakrishna

Mission as the text book and LADS online study material as weekly lessons.

Classes for children will be conducted by Atmajyothi Murali at his residence on

every Sunday between 10 AM to 11 AM. The classes will also be broadcasted

live and will be recorded on USTREAM.

Atmajyothis who have children of the men�oned age group can arrange for

them to par�cipate in the program by watching the class live on Sundays and

downloading the weekly material and exercises from LADS website

For Queries mail: atmajyothi.lads@gmail.com

To watch Recorded classes: www.ustream.tv/channel/atmajyothi-LADS

P A G E 6 4

Next month, Oct’12

we are celebrating

the teachings of

Madhavacharya,

Lakshmi Puja and

Dusshera. Please

send your

contributions based

on the above.

D I V Y A J Y O T H I

Participate

Weekly satsangs: At Prabhuji’ s place over the weekends and at

Atmajyothi Anand’s place on Thursdays. Satsangs for festivals

are organized at a convenient date/time.

There are various forums for you to participate and contribute.

Readers Reviews: If you have valuable feedback for Divya Jyothi please share

them with us. You can email them to xsubbu@gmail.com and

komalmopu@gmail.com

Spiritual Insights: You can contribute short articles on your spiritual experi‐

ence, your love for Saduguru (prose/poems), poetry, etc.

Articles: These can include articles on various spiritual topics like Upanishads,

Vedanta, Yoga, Trivia, Quiz, Puzzles, Yajna Activities, or your own original ones.

Please encourage children to contribute. For contributing in Kannada, please

visit google.co.in/transliterate to transliterate your article from English to Kan‐

nada font. Copy paste the Kannada font in the body of Gmail and mail the

same.

Transcribe: We’ll be studying the 10 important Upanishads over the next year.

Prabhuji’s teachings will be translated to various languages. Atmajyothis have

volunteered. If interested, please get in touch with Prabhuji

Spiritual Masters: Articles of teachings on various spiritual masters. All contri‐

butions can be mailed to xsubbu@gmail.com and komalmopu@gmail.com

Come Online:

• Atmajyothi Satsang is online at www.atmajyothi‐satsang.org.

• Prabhuji blogs at www.atmajyothi‐prabhu.blogspot.com and http://

www.atmajyothi‐satsang.org/wpadmin_prabhu/wordpress/

• Atmajyothi Satsang is also on Facebook and Prabhuji can be reached at

atmajyothi.satsang@gmail.com

• Listen to Prabhuji’s talks live (and recorded) on UStream at

www.ustream.tv/channel/atmajyothi

• Listen to Prabhuji’s recorded talks on YouTube at

http://www.youtube.com/user/atmajyothisatsang

Breathe...

Page 3: Pictures and short reports of Satsang activities