Pratiprasava – Past life Regression.

Persons like Mahaveera, Buddha, they were experts in past life regres‐

sion. They used a technique called pratiprasava, its called remember‐

ing the past life. Now the question is by remembering the past life

what will you gain? What happens? From sub conscious or uncon‐

scious it comes to conscious, that’s all it happens. So when it is in sub

conscious vs. when it is in conscious what is the difference? When it is

in sub conscious it is the subject, when it comes to conscious it be‐

comes an object.

I have a student in Pune; she has a son, who is two years old. When

they were walking on road, the child suddenly said, “Stop here! I died

here when a lorry hit me.” How can a two year old say something like

that? She was aghast and she started going in another street, child

said, “Stop! My wife is there in that house.” What happens is, children

at young age, can sometimes remember past life. Almost fifty thousand recorded cases of past life remembrances were

studied by American doctors. So this past life and what you call as future life as rebirth is not just a belief. So the jour‐

ney of spirituality is what is subject, to make it object. That is the spiritual journey, that is the crux of spiritual jour‐

ney, and the problem is people don’t understand this so they do lot of circus, this and that. So whatever is subject has

to become object.

Prabhuji Speaks

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

P a g e 3 D i v y a J y o t h i

Sat karma pari pakatte karuna

nidhinod dhrtah

Prapya tira taru cchayam visra

myanti yatha sukham || 31 ||

(As) these insects, on account

of ripening of their earlier no‐

ble deeds one is lifted away, by

a compassionate person and

having got under the shadow

of a tree on the bank of that river, relax at ease; (so is

the case of the seeker coming in contact of a teacher –

Sadguru). (31)

This shloka conveys a warning to the spiritual seeker

to guard from falling prey to spiritual arrogance; it is

well to remember that every little step in one’s spiritu‐

al path is by the Lord’s Grace and not by one’s effort

alone. In India many board games are spiritual meta‐

phors. Snakes and Ladders was invented by a saint

named Namdeo. It states the journey of an individual

atma taking multiple lives. Every time he has a bad life,

he is caught by snake and then has to come down and

start the journey again. In the same sense, every time

for a good life he gets a ladder and goes to higher

planes of existence. Ladder is the Guru; once the seek‐

er starts climbing, the ego shoots up and because of

his spiritual arrogance he has a snake bite. Snake rep‐

resents Maya. Ladder represents awakened kundalini.

Snake is bad karma, ladder is good karma. Dice is the

mind. 100 represents purnatva fullness. Prayer is ap‐

peal from lower consciousness to higher conscious‐

ness. Prayer definitely works because of intervention.

Faith is important. Law of karma is by passed by Grace.

This we can also understand in the form of a play,

Hide and Seek play, how the Grace is most important

in spiritual journey. There is one Grand Mother who

closes eyes of one participant and all other participants

go and hide. When the Grand Mother opens the eye of

the participant, who ever he touches become out. Re‐

maining people continue for next game. Now what is

the deeper meaning of this? Who is Grand Mother?

Grand Mother is the Mother ‐Mahamaya. When she

closes the eyes of the participant, the person is in igno‐

rance. All the other people are Jivatmas. All the people

hide. When Mahamaya opens the eyes of person he

gets jnana ‐ He is Sadguru. Whomever Sadguru touch‐

es becomes out from samsara. Those who are not

touched by Sadguru continue for next game since they

are not freed. They keep on playing game of Samsara ‐

birth and death until they become out by Sadguru in

some game! Is there more spiritual game than Hide

and Seek!.

Eyes closed ‐ Ajnana. Closed by Grand Mother – Maha‐

maya. The hiding place is the forest of samsara –

means house. We start thinking samsara is my life my

home. When Grand Mother opens the eyes body con‐

sciousness goes realizing that I am not the body mind

intellect dawns and He or She becomes Sadguru.

Jivatma belonging to prakriti, escaped ‐ one who sur‐

rendered to Shakti ‐Maha maya escaped and attained

Mukti.

Once the Grace of Sadguru showers on his disciple,

The vasanas, impressions, karmas everything will fall

or dissolve like the salt gets dissolved in water. Water

is the pure Consciousness where we jivas are the bub‐

bles, waves. Even though the ocean is full of salt, the

taste can be experienced by the experiencer. The taste

is the desire and the result is the salt ‐ vasanas, impres‐

sions, once Sadguru's grace flows on the disciple or the

seeker, the salt gets dissolved and there will be no ex‐

perience, experiencer; everything becomes a happen‐

ing, all our vasanas, impressions, karmas gets dissolved

like the salt gets dissolved in water. The Maha Maya ‐

Goddess, illusions or the Maya Loka created by the

Universal Mother and our Dream world vanishes and

there is "Nothing". To know that there is nothing 'we

need the touch of Sadguru'. So these insects ‐ jivatmas,

on account of ripening of their earlier noble deeds one

is lifted away, by a compassionate person ‐ Sadguru

and having got under the shadow of a tree on the bank

of that river, relax at ease.

Panchadasi - Tattva Viveka 31

P a g e 4 D i v y a J y o t h i

The moment we say Tapas we start imagining some‐

body sitting with closed eyes and meditating for days

together. On the contrary Tapas is much more dynam‐

ic. It is the mastering of physical, mental and speech.

Bhgavadgita chapter 17.14‐17.16 describes 3 kinds of

Tapas ‐ physical, mental and speech related.

Physical Tapas Bh-17.14

deva‐dvija‐guru‐prajna‐

pujanam shaucam arjavam

brahmacaryam ahimsa ca

sariram tapa ucyate

Austerity of the body consists in worship of the Su‐

preme Lord, the brahmanas, the spiritual master, and

superiors like the father and mother, and in cleanli‐

ness, simplicity, celibacy and nonviolence.

Mental Tapas Bh 17.16

manah‐prasādah saumyatvam

maunam ātma‐vinigrahah

bhāva‐samśuddhir ity etat

tapo mānasam ucyate

Satisfaction, simplicity, silence of mind, self‐control

and purification of one's existence are the austerities of

the mind

Tapas of Speech Bh17.15

anudvega‐karam vākyam

satyam priya‐hitam ca yat

svādhyāyābhyasanam caiva

vāń‐mayam tapa ucyate

Austerity of speech consists in speaking words that are

truthful, pleasing, beneficial, and not agitating to oth‐

ers, and also in regularly study of wisdom teachings of

Vedas and enlightened beings.

Puja and Tapah

Sanatana Dharma means the

religion that has no begin‐

ning and no end. Religion

who’s beginning is lost in

timeless eternity. While

many of the Worlds Reli‐

gions have founders, San‐

atana Dharma has no found‐

ers. The birth as human be‐

ing is very precious and

should be dedicated to find‐

ing the Truth. To help seekers on the path, Sanatana

Dharma stresses the importance of Puja and Tapah. Let

us see the real meaning of Puja and Tapah.

Puja is not a ritual confined to Puja room for 30 minutes

a day. Puja is your focus of life. Puja is what you think

how you live and how you work 24 hours a day. The real

Puja is Yajna, is your action which is service oriented and

done with deep devotion. There are Panchamaha Yajnas

or five Yajnas which are prescribed, through which you

can do service to Bhagavan: Deva Yajna, Pitru Yajna,

Manushya Yajna, Bhuta Yajna and Rishi Yajna.

Tapasya means to burn. To burn the vasanas and impres‐

sions and contemplate on the higher Consciousness.

When you have to construct a building you first contem‐

plate about what you want to do, visualize it in your

mind and then lay the foundation. Mental creation pre‐

cedes actual creation. Similarly, Narayana meditated and

visualized about creation and this is called Tapasya. He

did Tapasya and created the world out of Tapas.

Understanding the word Tapas is understanding the

heart of India.

Atharva Veda declares –

Tapo Rashtram Upasannamantu ‐ This Great country of

Bharat was born out of Tapas. Bharat stands for Bha+Rati

= Wisdom+deep interest. A country which is deeply in‐

terested in wisdom. A country revelling in wisdom of the

Highest. People of India were after Truth. Truth that can

liberate. Practices, which lead one to Truth, are called

Tapas. Tapas stand for austerities. Tapa means to burn.

Sanatana Dharma

P a g e 5 D i v y a J y o t h i

The waves of happiness

Thanuschayabhi sthe tharuna‐tharuni –srisarinibhi

Divam sarva‐murvi‐marunimani magnam smaranthi ya

Bhavanthasya thrasya‐dhwana‐harina shaleena

Nayana

Sahervasya vasya kathikathi na geervana Ganika

He who meditates on,

The lustre of your beautiful body,

Which is blessed by the rising sun,

And which dissolves the sky and the world,

In light purple hue,

Makes celestial damsels like Uravasi and others,

Who have eyes like the wild startled deer,

Follow him like slaves.

Victory in love

One who meditates on the Universal Mother, a real

seeker is blessed by Universal Love, Compassion and

Passion. Both word compassion and passion involve

word ‘passion’ in it. Any compelling emotion or feeling

is called passion. Passion arises when there is an attach‐

ment. Passion can be due to attachments for name,

fame, money, sex ... while compassion is out of love.

Out of deep respect and love arising. Compassion has

no attachment. Rather compassion is out of pure de‐

tachment. One who is free from all the attachments

only can be compassionate. His actions are based out of

pure love for alleviating the suffering of others. Buddha,

it was purely out of love that he strived. He strived

selflessly to alleviate the suffering. His compassion

transformed even the hardcore criminal called Angu‐

limala. Angulimala ‐ means one who wears the garland

of thumbs. He killed hundreds of people and wore

their thumbs as garland. He even tried to kill Buddha.

It was the compassion of Buddha that transformed

him and turned him to the path of liberation and en‐

lightenment. One who meditates on Universal Mother

will become Buddha – an Awakened one and all others

follow him like slaves.

Soundarya Lahari

P a g e 6 D i v y a J y o t h i

Anakalita sadrushya chubukashri virajita

Kamesha baddhamangalya sutra shobhita kandhara

Anakalita sadrushya chubukashri virajita: Her chin is

peerless in beauty.

Kamesha baddhamangalya sutra shobhita kandhara:

Whose neck is adorned with the Mangalasutra fastened

thereon by Her consort Kamesha. Kamesha means the

controller of Desire, any Desire is under his control ‐

Jnanagni Dagda Karmani ‐ Bhagavadgita

There is a story about Kamadeva, the god of love.

Kama’s body was destroyed when he shot his weapon at

Shiva in order to disrupt his meditation and help Parvati

to marry Shiva. In anger for disrupting his meditation,

Shiva opened his third eye, the gaze of which was so

powerful that Kama’s body was reduced to ashes. For

the sake of Kama’s wife Rati (passion), Shiva restored

Kamadeva only as a mental image, representing the true

emotional and spiritual state of love rather than physi‐

cal lust.

We need to understand the difference between ‐ sup‐

pression, sublimation and transcendence. Suppression

of physical lust is dangerous. You might have seen crim‐

inals committing violence, soldiers committing vio‐

lence, even crimes in monasteries. These are due to sup‐

pression of physical lust. Sublimation happens when

the mind is engaged in higher pursuit ‐ for example re‐

search, spirituality, and meditation. Transcendence hap‐

pens when enlightenment takes place. Suppression is

not advisable. Sublimation and transcendence is advis‐

able.

Burning Of Kamadeva means, Shiva is Adi Guru de‐

stroyer of Ignorance ‐ Kamesha. Opening of third eye

represents ‐ wisdom. Wisdom gained through Shastra

(Scriptures), Sadguru (Enlightened Master) and Atma‐

guru (The Inner Self).

The Universal Mother’s neck is adorned with the Man‐

galasutra fastened thereon by Her consort Kamesha –

The Lord of Desire. The seekers desire must be the

Lord and not materialistic desire.

Lalitha Sahasranama

P a g e 7 D i v y a J y o t h i

Call for Spiritual Sadhana

Ratha Saptami festival is celebrated on the seventh day

after the beginning of Uttarayana Punya kala in Sukla

paksha.

a). What is the religious significance of Ratha Saptami ?

Ratha saptami is prayer to Surya Narayana‐ Sun God.

Sun God is drawn by a chariot having 7 horses repre‐

senting 7 colours/7days of week and wheel having 360

spokes representing days of the year.

b). What is the spiritual significance of Ratha Saptami ?

This body of ours is called Brahma Ratha. The Vehicle

of Brahman. The deity who rides in our body is the Na‐

rayana himself. Seven represents the 7 layers of the

body. Mind is represented as horse.

c). What is the message of Ratha Saptami ?

Ratha saptami is celebrated 7 days after the Uttarayana

Punya kala in Sukla paksha.

Uttarayana reminds us of the spiritual paths available to

us for liberation ‐ Archiradi Marga, Dhumradi marga

and Jnana marga. Rathasaptami is a reminder for us to

start our practices, work on our spiritual practices of

spirituality. To start our Ratha, our Vehicle.

~ Prabhuji

Shreyas and Preyas

Today 23rd January is Sri Pan‐

chami. Today is the day when

the Universal Mother Saraswa‐

thi appeared to Rishis as

Sharada. Sharada is incarnation

of Saraswati. Sharada is the

form in which Saraswati ap‐

peared. Sharada is with form

Saguna. The five auspicious things of Sharada are:

Sharada holds a mala representing meditation with

silence; a book that signifies knowledge; veena repre‐

sents viveka and vairagya, the arohana and avarohana.

Sharada represents Sadguru as she is the bestower of

the auspicious Knowledge. The peacock represents the

Soundarya or the Bliss/Joy of Brahma Vidya.

Saraswathi is the Adi Devata for Vidya, Knowlegde.

There are two types of Vidya, Para Vidya and Apara

Vidya. Para Vidya is highest wisdom and Apara Vidya

is lower wisdom. What we do for living, whether it is

Engineering, Medicine, Science, Arts, Cooking, Cycling

etc, they all come under the category of Apara Vidya,

the lower knowledge. This lower knowledge is re‐

quired for our daily living

We then pray her for Para Vidya, the wisdom of the

Self, Atma Jnana, knowledge of the Self, which comes

through Upanishads, Vedanta, Brahmasutras, Yoga

Shastras, and teaching of the Guru. The prayer for

Sharada is to shows us the path for Para Vidya, grant

us the path of Para Vidya. What is this highest wisdom

and how to get it? I am not the body, I am not the

Mind, I am not the intellect, and I am pure sprit’. This

realization is called Self Knowledge ‘Atmajnana’

Nanu nanembudu naanalla,

ee deha, mana, buddhi naanalla.

Sachinandatma, Shiva naanu nane,

Shivoham, Shivoham, Shivoham

This is the spiritual knowledge that one has to gain. To

understand this truth one has to study Shastras, Ve‐

danta, Bhagavad Gita, and Yoga Sutras. We have to

understand ‘What is my reality?’ To understand our

true nature, we need to get teachings from a Sadguru,

Enlightened master. So, we pray Saraswathi to show us

Ratha Saptami Path of Light

P a g e 8 D i v y a J y o t h i

the path of Enlightenment. So, Sri Panchami is about

Path of light – Uttaraadi marga. It is about Shreyas and

Preyas, it is about Liberation or eternal bondage. It is

about prayer for freedom from all ignorance, our illu‐

sions. It is about prayer for granting us all the divine

qualities that is the sadhana Sampatti and is about the

prayer for Para Vidya.

~ Prabhuji

Sri Madhvacharya born in 1238 AD lived for 79 years

and left this world on the 9th day of bright fortnight

(Navami thithi) in the lunar month Magha Masam that

falls two days after the Ratha Sapthami festival. Under‐

standing of Dwaita, Vishistadwaita and Advaita has to

be done more at Antakarana level. The ahamkara,

which is Jiva should know very well that Jiva is different

from Paramatma. Jiva is different from every other Jiva.

Jiva is no way comparable to Paramatma and very infe‐

rior in nature. Jiva should understand that "i" am only

reflected light of Sakshi. Sakshi is the Bimba ‐ Source

and "i" am Pratibimba (reflection). With this under‐

standing Jiva should develop devotion, think of Scrip‐

tural Truths and live in the present moment. This will

cleanse the antakarana. ‐ This is what is called Dwaita.

Jiva understands that it is related to Sakshi ‐ Atma.

Dropping all effort, Jiva surrenders to Sakshi ‐ Atma.

This is called Vishistadvaita. This is actually "prapatti" ‐

surrender. This can only happen when the Jiva has de‐

veloped good amount of qualities of Self through

Dwaita Bhava and Bhakti. The peak of Bhakti is surren‐

der ‐ Vishistadvaita. Jiva realizes there is no true exist‐

ence for itself. It is Self‐alone ‐ Atma alone. Jiva ‐ ego

self ‐ ahamkara disappears though Grace of the

Sadguru. Advaita bhava sets in. Thus, Dwaita‐

Vishistadvaita and Advaita are not different philosophi‐

cal systems but experience of Jiva in the path of spiritu‐

al Journey.

~ Prabhuji

Madhva Navami

P a g e 9 D i v y a J y o t h i

Manava Janma Doddado Huchappagalira ‐ Human

Birth is Greatest thing to Happen

Today 20th January is Purandaradasa Punya Dhena.

One of his greatest Dasa Vachanas is

'Manava Janma Doddadu Ida Hani Madali Bedi

Huchhappagalira

1:Kannu Kai Kal Kivi Nalige Iralikke Mannu Mukki

Marulaguvare

Hennu Mannigagi Hariya Namamrta Unnade

Upavasa Iruvare Nodi

2:Kalana Dutaru Kal Pididelevaga Talu Talendare

Taluvare

Dhali Barada Munna Dharmava Galisiro Sullina

Samsara Sulige Sikkalubedi

3:Enu Karana Yadupatiyanu Maretiri Dhana Dhanya

Sati Sutaru Kayuvare

Innadaru Ekobhavadi Bhajisiro Chenna Shri Pu‐

randara Rayana'

India is a great country, the Universal spiritual Mas‐

ter that taught and gave the message of spirituality

to the whole world. What has happened here is that

we have forgotten what we are, we have forgotten

our essential values. It is great to be born in India; to

get a human birth is very very difficult, extremely

difficult. To take birth in a land called India, the

spiritual land; the holy land, which everybody in the

world seeks, it is very difficult. To take birth in India

is a very great merit, that too in the land of Karna‐

taka which is a land of Bhakthi, the heritage state

born in the legacy of bhakti. When we listen to the

bhajans, dasa vachanas and our mind gets purified.

Purandaradasa gave us the banquet of nectar. Lis‐

Human Birth tening to the glories of the Lord, listening to the

song of the divine is a great opportunity.

All the messages of India, the most important mas‐

sage, that is the messages of Gurus, that is the mes‐

sage of Acharyas, spiritual masters and enlightened

beings in India, that message is ‘to take human

birth is the greatest thing to happen, to take human

birth is difficult, to take birth in India is much more

difficult, to be in Karnataka is the greatest merit, do

not spoil it’. The birth of human being is to chant

the names of Lord – Bhagavan Nama smarane and

purify our consciousness and work towards libera‐

tion, mukti.

~ Prabhuji

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

Purna Swaraj or Poornatva is the experience and understanding that has to be constant. It has to be constant for

Independence\liberation, it cannot be one time. It is not just experiencing something and coming back. It has to

be a part of your being. It has to be your own experience all the time. You have the experience that ‘I am so and

so’ where nobody has to question you and even if somebody questions you, you know who you are. Even in deep

sleep you are aware that you are somebody. If somebody calls you with your name even in your deep sleep you

will wake up. So, you do not have to remember it again and again. Similarly this experience is not a temporary

experience. It is not a momentary experience. It is not an experience which comes and goes. It has to be a experi‐

ence or your inner state which stays with you throughout the day during deep sleep, dreaming state and till you

die. It is not just coming and going. This leads to 'Atmano Mokshartham Jagath Hitayacha'. So, experience of

Reality is not an experience which can come and go. It cannot fade away. It has to be nithyam ‐ 24x7, it has to be

there with you all the time.

~ Prabhuji

Purna Swaraj

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