Divya Jyothi nov 2013

From the editors desk

I n s i d e t h i s i s s ue :

Prabhuji Speaks 3

Transformation Story 5

Panchadasi 8

Sanatana Dharma 10

Swetaswara Upani-

shad Bhavahdare 12

Soundarya Lahari 17

Sri Lalitha

Sahasranama 18

Yogadha

Adhbhutagalu 20

Seva or Service 21

Uncertainty and

Predictability 21

Zen Koans 22

Everything is a thought 23

Guru Gita 23

Yogasana 33

Divya Jyothi N O V 2 0 1 3 I S S U E 2 3

Hari Om,

Wishing all Atmajyothis a very happy Diwali. Let us celebrate the onset of wisdom in our

lives by vanquishing the demon of the ego created out of ignorance of our real nature. Let

the festival of lights bring awareness of the light of Self and make us conscious of all our

thoughts and actions. This month we have featured quotes from the Ribhu Gita. It is one of

those no nonsense scriptures that tell us again and again to abide in the all blissful Self.

On the activities front, the first session of Metamorphosis was successfully conducted on Oct

27th. Kudos to all who made this event a success. Also please be informed that Sadguru

Prabhuji’s book Miracle of Witness Consciousness is now available as an eBook for free

download from the Smashwords website. More details are given later.

Happy reading,

- In Guruseva

P a g e 3

D i v y a J y o t h i

Prabhuji Speaks

Forces of Light and Darkness

Mythologies are full of stories of the

perpetual fight between the demons

and divine forces. Demons are called

asuras and divine beings are called

devatas. Devata word comes from

the root ‘div’ means light. Devatas

represent the forces of light.

In physics we learn about two types of

forces – centripetal and centrifugal.

The centripetal and centrifugal forces

are shown in the following diagram. In

this diagram a man is swinging a ball

tied to rope. Two forces operate here

– force which moves the ball away

from the person and the force which pulls ball towards the person. The ball remains in circular

motion due to the two opposing forces.

These two types of forces also operate in our life. The forces which take us away from our center

– “atma” or the Self and the forces which take us towards the center. The centripetal force of

nature is called Devas and the opposing forces are called asuras. Our mind has a tendency

move outwards in search of happiness. We seek happiness in material objects. We consider the

matter as reality. In the process we forget our own true nature as pure awareness. We identify

P a g e 4


Abide as That

in which

there is nei-

ther any de-

fect nor good

quality, nei-

ther pleasure

nor pain, nei-

ther thought

nor silence,

neither misery

nor austerities

practiced for

getting rid of

misery, no “I-

am-the-body”

idea, no ob-

jects of percep-

tion whatso-

ever.

ourselves with body mind complex. Once we identify with the body mind complex, we start expe-

riencing ourselves as finite beings forgetting our true nature as infinite consciousness-bliss. This ten-

dency of mind to move away from the Self to non-self is due to the forces of darkness. This force

of darkness which binds one to the physical objects is the real “satan” .

On the other hand, deep inside us there is always a feel for what is Truth, what is right and what

is wrong. It is like a compass needle always pointing towards Northern hemisphere. Our actions

are guided by conscience which keeps us on the path of right living in accordance to higher values

of life – love, compassion, equality. This represents the force of Light. Forces which take us to-

wards the center of our inner Self – devatas. There is always a constant tussle between forces of

darkness and light. This is beautifully depicted through the mythological story of asuras and

devatas churning the milky ocean. In the process of churning the milky ocean, initially poisonous

substance called halahal is generated. Subsequently many precious gifts are produced finally

leading to emergence of nectar – amrita. The process of churning of milky ocean is symbolic of

the inner struggle which everyone goes through due to devatas and asuras in our consciousness.

During the spiritual journey, initially one becomes fully aware of the negativities in oneself – rep-

resented by halahal. One develops several positive qualities and perhaps some special mental

abilities – called siddhis represented by the gifts emerging out of milky ocean. Finally one attains

the eternal life represented by amrita - the nectar. Eternal life is obtained when one realizes

that he/she is birthless deathless spirit – pure consciousness – sat-chit-ananda.

P a g e 5


Abide as That

in which there

are no Holy

Scriptures or

sacred books, no

one who

thinks, no ob-

jection or an-

swer to it, no

theory to be es-

tablished, no

theory to be re-

jected, nothing

other than one

Self

An Atmajyothi

Current Age: 37years

Gender: Female

Date: 14 Nov 2013

“From Self-destruction to Selfless Service”

Before meeting Sadguru Prabhuji:

Emotional dependency and aversion towards responsibilities had got her into trouble repeatedly

but she was unable to realize the cause, all she knew was that she was suffering and wanted to

escape. Throughout her growing age her family was unstable and these lead her to feel insecure

and inferior. She had no one to support her or guide her at home so she depended on friends.

She says, “I easily bonded with friends, I had a huge friend circle and as a child whenever there

was a problem at home I used to go away to them. After I completed my education and got a

job I felt independent because I was not accountable to anyone and I knew that if any further

problem would come up at home I could always walk away and some other place. I in fact felt

very confident and independent with financial independence.”

Later, some problems began to arise in her family and she decided to get married and go away.

There was never a strong, stable and supporting person in her life until then and she thought that

marriage would solve that but she had trouble after marriage too. She says, “After marriage I no

more felt confident and independent; all that good feeling was only as long as the going was

good. Once things took an unfavorable turn I realized that I could neither handle external situa-

tions nor myself.”

Her relationships with everyone around went bad with each passing year after marriage. Her

health too began to deteriorate and she developed thyroid problems due to emotional stress.

She began to depend on friends again. She says, “I began to escape from home and go to my

friend’s house. My friend and her family used to be affectionate and supportive. I began to love

her as my mother, her husband as my father and her daughters as my sisters. I gradually became

completely dependent on my friend and her family both emotionally and otherwise. I used to

practically live in their home. My life revolved around them. I had nothing of my own anymore.

That was the extent of my dependence.”

Her extreme dependence eventually caused problems in her friend’s family and that brought out

the worst in her. She says, “Her family members did not like me taking so much of her time, they

began to feel insecure. I could not lose my only support system, and I could not give up. My inse-

curity feeling ruined my relationships with them. That was it; my life went into a spin after that. All

hell broke loose.”

She lost her support; she lost her purpose and entered a self destructive mode. She says, “I did

Transformation Story

P a g e 6


By constantly

thinking of the

undifferenti-

ated Supreme

Being and for-

getting thereby

all thoughts,

including the

thought of the

Supreme Be-

ing, you will

become the all-

comprehensive

Supreme Being

everything possible to rebuild this relationship. Nothing worked. My mind was agitated, didn’t

know what to do, I did not want to fight with anyone anymore, did not want to think about them

but didn’t know how; my mind was out of control. I finally found a better escape; I started tak-

ing some prescribed drugs. Being asleep for most of the day was the best solution at that time,

in that way I could stay at home despite my problems with my family members and my mind

would be silent. I would sleep for more than 15hrs a day and would spend the waking hours

weeping with grief and guilt. I had left my children and my home completely to others.

‘Depression’ and ‘Self Destruction’ are the words to describe my condition back then. Everything

inside me and around me was falling apart.”

While all this was happening with her, her husband had come in touch with Sadguru Prabhuji

and was attending his classes. Her husband had become more calm and peaceful after he be-

gan attending Sadguru Prabhuji’s classes and he wanted her to meet him but she would not.

She says, “From my childhood I never believed in Gurus and Saints. In my opinion only mentally

weak people who cannot handle their lives themselves who are irresolute and want others to

decide for them go to Gurus. I felt that if someone goes to a Guru then the Guru would inter-

fere in every aspect and literally remote control his disciples. I did not know much about Yoga

and meditation but I hated it anyway. My husband used to praise him often and say that he

was a noble man but I was not open to listen to anything that he said. I noticed that my husband

had become calm and happier but I did not give credit to Sadguru Prabhuji for that. On the

contrary I was worried that my husband would quit his job and become a monk under the influ-

ence of some Guru.”

Meeting Sadguru Prabhuji in 2010:

She was so adamant about not meeting any Guru that her husband and friends had to trick her

into meeting Sadguru Prabhuji. That was required only for the first time for she began to ad-

mire his peaceful presence and used to look forward to meeting him after that. She says,

“When I meet him the first time I did not look into his eyes, my husband and friends had told me

that he is a noble man who does meditation and Yoga so I felt very guilty in his presence. The

fact that I was taking pills, was not taking care of my children and I had become a bad person

were making me feel guilty. When I spoke to him in person he seemed to understand my situa-

tion completely. He was able to understand my frustration and anger, my suffocation. Those

made me feel somewhat more comfortable with him. I told him that he can only understand my

problem but he can’t solve it and he said that he can help me become peaceful; he can help me

come out of the mental hell. I later started interacting with Sadguru Prabhuji and my opinion

about him began to change gradually. I began to realize that he is different from everyone

else in my life, he was genuine and humble. I felt like I have got a new support now.”

She then joined the 9months class and attended it regularly. She says, “The first class was

amazing, he said how everything in the mind is borrowed from the society. It made me think,

and I realized that what he said was true. On the first day I was barely aware of who else was

there, it was just me, my questions and Sadguru Prabhuji. At that time I felt that he was a mod-

ern spiritual scholar who answers all questions with logic and proof and can quote Newton and

Albert Einstein. I thought he was a non commercial, honest, service oriented person who was

P a g e 7


bide as That, on

realizing

which to be

oneself, there is

nothing else to

be known, eve-

rything be-

comes already

known and

every purpose

accomplished

serving people by teaching. Later after a few classes when I began to understand about en-

lightenment and liberation I began to understand about who Sadguru Prabhuji is as well.”

As the classes went on she got more clarity about many aspects of religion, customs, guilt, right

and wrong. She says, “When I meet Sadguru Prabhuji I was at the rock bottom. His teachings

brought clarity and I gradually regained confidence and my lost life. I was able to drop many

fears, many memories of the past and felt free. I read ‘Drk Drishya Viveka’ and ‘Atma Bodha’

and they changed by perspective about objects and ability of sense organs. It was different. I

also read ‘Miracle of Witness Consciousness’ written by Sadguru Prabhuji and that gave me

better clarity. It explains about Shiva taking the form of Jiva and that set my mind free in many

ways.”

Under Sadguru Prabhuji’s guidance she began to involve in service activities and these activities

gave purpose to her life. She says, “I visited an old age home frequently and on seeing the

people there half the complaints in my life disappeared. I realized how I had made trivial

problems big. They wanted affection and attention and for the first time in my life I gave love

and affection to others instead of expecting it. Later I began to teach Bhagavad Gita at a

government school. Interacting with the children made me energetic. I realized that there is a lot

I can do to add value to their lives and that brought meaning to my life. I wanted to help them

learn skills that will help them have a better life, I started to teach them English as well.”

She interacted with all the other Atmajyothis after completing the nine months class and could

learn a lot from them too. She says, “Interacting with the Atmajyothis helped me to get over my

emotional dependence on my family and previous friends easily. I had a got a new family now

which was focused on wisdom and service. I could notice that I was again becoming emotionally

dependent and this time it was with Atmajyothis, but it was different I was aware unlike before

and they were patient and nurturing. They knew that it would change, it was a learning phase

and hence no one judged. Their patience and understanding gave me comfort and I was easily

able to express and overcome my weaknesses naturally without any guilt or fear. Wisdom giv-

en by Sadguru Prabhuji had made me and all the Atmajyothis more aware. The fact that we

are all more aware and are all focused towards service makes us as a group very supportive

and strong.”

The service activity which brought her most clarity and peace was transcribing and publishing

Sadguru Prabhuji’s talks. She says, “When I started transcribing Sadguru Prabhuji’s talks I felt

like I had found what I wanted to do for the rest of my life. I wanted to spread Sadguru Prab-

huji’s teaching to as many people as possible. I understood that spending time and giving atten-

tion to people with emotional problems, providing secular education are all necessary, they

have their own place but the highest is to provide spiritual education, to empower people by

giving them clarity and wisdom. This is what can make their life really peaceful and meaningful.

Everything else is superficial and temporary compared to this.”

P a g e 8


Abide as That

which is abso-

lute Truth, su-

preme Tran-

quility, eter-

nal Being, ab-

solutely at-

tributeless, the

Self, the abso-

lutely undif-

ferentiated Su-

preme Being -

and with the

conviction

that you are

That, be al-

ways happy.

November 2013, over 3years after meeting Sadguru Prabhuji:

She is now the Publishing head of Atmajyothi Satsang which is committed to spreading the wisdom

of Bhagavad Gita, Upanishads and other spiritual texts to the modern generation as a service to

the society and an offering to Enlightened Masters. She says, “I am now trying to be of some use

in the publication department. I sincerely want all the people who are in distress to gain clarity

through Spiritual teachings and become peaceful. The publication is still a small plant as of today,

I want to dedicate my life to making this grow and later hand it over to the next generation of

students to carry it forward. This is my vision, this is my purpose, and this is my Sadhana and Se-

va. From the time I decided to dedicate my time and energy to this noble purpose every other

thing has fallen in place. I got a new life a conscious life dedicated to service, I am reborn.”

Panchadasi - Tatva Viveka

Parama Sadgurugalige Namanagalu….

Salutations to Pujaneya Prabhuji…

‘’O Sadgurudeva! Just as the baby is not aware of drinking milk in sleep, we are not aware of

our true nature, baby is unaware because of innocence and we are unaware because of igno-

rance. With the grace of Sadgurudeva - Pure awareness, which is your true Nature, shines out.

O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet’’.

तपः�धान�कत�त दोगाय�वरा�या |

�वय�पवनतजो �बभवो भता�न ज �र || १८ || For the experience of Jiva, the tamoguna aspect of Prakriti creates, by the will of Ishwara, the

five elements viz. space, air, fire, water and earth. ||18||

Tat bhogya:

For the enjoyment of this Jiva who is prajna associated with ignorance avidya; from the prakriti

which is predominantly of tamo guna; by the Lord’s will, the five elements namely the space, air,

fire, water and the earth are created. The truth is Sat-Chit-Ananda. But Jiva does not realize it

because of prathibandha of Vyamoha – obstacle of the delusion which is caused by ignorance –

avidya or maya. Ignorance is the nature of three gunas. When these gunas are under the control

of Chidananda Brahman though functioning through maya, it is Ishwara. When the Chidananda

Brahman comes under the influence of maya and these three gunas are disturbed, it becomes

Jiva. The pancha maha bhutas are created by Lord from the tamo guna aspect of prakriti for

the bhoga of the Jiva. Lord also provides the instrument to experience. This instrument is the

P a g e 9


Abide as That

in which there

are neither

thoughts nor a

thinker, nei-

ther the arising

nor the preser-

vation nor the

dissolution of

the world,

nothing what-

soever at any

time

subtle bodies, which is protected by the case called annamaya kosha.

Here we can again reminisce the cause and effect principle that Gurudeva said earlier. The

cause is the ignorance and the effect of the ignorance is the obstacle of delusion - prathibandha

of Vyamoha. This Vyamoha is obstacle of delusion here. Moha, is confusion of thought, distrac-

tion of the mind. One who is with body & mind concept gets attached. They are attached with

"I" ness. They are possessive about everything that they think is owned by them like money,

power, people and other materialistic objects. This makes them cling to those objects. So, attach-

ment means clinging to a person, thing etc. When the attachment starts, the fear of losing it agi-

tates the mind. The first disturbance of the mind is desire for an object. The desire is the seed,

which grows into tree with different branches like name, form, thing, and activities to which we

cling. We cling to the objects physically, emotionally and intellectually.

Attachment or Vyamoha means that you depend upon an object or being. If you lose that ob-

ject, you feel as if a part of you is lost. You feel that you are not complete without that object.

You cannot function without that. This is maha moha which is also called maha maya!

Arjuna was so confused because of his attachment towards his relatives that he could not fight in

the battlefield. Arjuna surrendered himself to Sri Krishna. Arjuna was the means to impart the

knowledge of wisdom to millions of millions of human beings by Sri Krishna. This is the grace

showered on Arjuna. Arjuna is not just a person in Mahabharata or Srimad Bhagavadgita, Arju-

na is the state of mind, Arjuna is the way of living in our daily life. Sri Krishna is in the form of

Sadguru.

This does not mean that you have to disassociate from the objects, being or activities. Just root

out the dependencies on that which is "not yours or not you". Be independent so that you can

associate freely without being attached. Every interaction with the world we start with 'I am’.

When we ask somebody, ‘Who are you?’ or ‘What are you doing’ they reply back starting with

'I am'. We identify ourselves with the material existence and start saying ' I am so and so’ telling

them our name and position. We identify with the names given by our parents and after mar-

riage, women add their husband’s name and extend their identity by extending their name. In

old age, we say we are somebody’s parents.

In childhood, we are children of our parents, at young age we are wife/husband of somebody,

in old age we are parents of somebody. What are we without them? Without parents we are

not children, without husband/wife we are not wife/husband, and without children we are not

parents. Than who are we? On the other hand, who am ‘I’? This is the ignorance and the effect

of this ignorance is the attachment – obstacle of delusion – Vyamoha.

Jiva - Body, Mind and intellect are the characteristics of 'I'. When we identify with the body,

mind & intellect, the conditions apply (limitations). This is presence of 'I' (ego). This is Jiva. For

Ishwara there is neither characteristic nor condition, nor association with body, mind & intellect.

i.e., the absence of these qualities or without separateness is Ishwara-Brahman. The presence of

P a g e 1 0


Abide as That

in which,

when the mind

is absorbed in

It, one remains

without a sec-

ond, nothing

other than one-

self is seen to

exist and in-

comparable

bliss is experi-

enced

these qualities is 'I' ness, which is the cause of ignorance and the cause of ignorance, is the attach-

ment. This is the only difference between Individual - Jiva and Universal - Ishwara. Even after

Atma Jnana all the conditions & limitations for 'I' will continue to exist but with the awareness of

"SELF".

For the enjoyment of Jiva, Lord created five gross elements space, air, fire, water and earth. The

instrument to experience these, Lord provided subtle bodies like ears, skin, eyes, tongue and nose.

To protect these subtle bodies Lord created a case called Annamaya kosha. The nature of the

subtle bodies will be seen in the next shloka.

Shirasa Namisuva,

Tamma Pada sevaki

Paramananda

Parama Sadgurugalige Namanagalu....

Salutations to Pujaneya Prabhuji…

O Sadgurudeva! Guru Bhakti is not a mere idea, it is an expression. The expression of Guru

Bhakti is in the endless acceptance and dedication; and our attitude towards Guru must be - 'at

your service My Lord' ceaseless and unending. O Gurudeva! O Pujaneya! Please bless me to

merge in Your Lotus Feet’’

‘From bliss all beings have come, by bliss they all live, and unto bliss they all return.’ - Taittiriya

Upanishad

Sanatana Dharma is the source of Bliss. Sanatana Dharma is the eternal knowledge. The

knowledge of Truth; the knowledge of your Natural State – Bliss.

As Gurudeva says, all knowledge obtained by the mind acquired from external world during

waking state is needed for survival. Dream state is characterized by knowledge when mind is not

in contact with external world. Deep sleep is a state of unawareness of both the internal and ex-

ternal world. One who has assimilated all the three states of Consciousness in the Super Conscious

state is the Courageous One.

Sanatana Dharma

P a g e 1 1


Abide as That

which is truly

the Supreme

Absolute Reali-

ty, the Su-

preme Formless

God, the abso-

lutely pure Be-

ing, the Su-

preme State,

Absolute Con-

sciousness, the

Supreme Truth

Waking, dreaming and deep sleep are normal states of consciousness. These are called jagrat,

swapn and sushupti respectively. All these states arise and merge back into super conscious

awareness called Turiya. Super consciousness is not a different state at all, but the background

for all these states. The relationship between super conscious state and the other three states is

like the relationship between ocean and the waves or sky and the clouds. Waves rise and fall in

the ocean but ocean is ever unchanging. Waves have the same quality as that of the ocean. Simi-

larly, clouds appear and disappear in the sky. But sky itself never undergoes changes.

The states of waking, dreaming and deep sleep are very different. It appears as though the per-

son who is in waking is different from the one who is going through dreaming or deep sleep. But

because of the substratum of super conscious state, in spite of the different experiences in differ-

ent states of consciousness, the experiencer appears to remain same.

Super consciousness is not another state like waking, dreaming and deep sleep. It is called Turiya

which means beyond three states of waking, dreaming and deep sleep. It is a background for all

the three states of consciousness being in state of awareness and total bliss.

Turiyatita is a state in which one transcends the state of turiya. In Turiyatita state, the state of

waking, dreaming, dreamless sleep and even turiya is realized as nothing but the expressions of

pure consciousness. This is a state of non-duality. One who has this realization experiences su-

preme bliss.

He sees every manifest and unmanifest thing in the universe as glory of his own Self. Path of Self

Realization is path of joy. As one starts exploring his inner consciousness he gets filled with won-

der. As the intuition develops, leading him closer and closer to the nature of Self he starts acquir-

ing the latent power, loosening up the bondages caused by Maya. As he starts coming out of the

bondages, he gets filled with bliss. Bliss is the Natural state which has to be realized; recognized.

This is the Eternal knowledge and Sanatana Dharma is the source of this knowledge.

Shirasa Namisuva,

Gurudeva Pada sevaki

P a g e 1 2


Abide as That

in which there

are no concepts

or anything

else whatsoev-

er, the ego ceas-

es to exist, all

desires disap-

pear, the mind

becomes extinct

and all confu-

sions come to an

end

अि%नय&ा'भम)यत वायय*&ा+ध,-यत

सोमो य&ा�त/र0यत त& सजायत मनः || 6 ||

Where there is fire getting generated, where wind is getting blocked, where the heavenly liquor

called ‘soma’ is drunk, there the mind attains the fullness. This is the meaning of this Shloka.

Now if you take the literal meaning of this shloka, people will find it meaningless. And that is

what many of the foreigners had done. They did a literal translation of the Vedas and Veda

mantras. So, some of the foreigners, who translated the Veda mantras, said that in the earlier

days there was no fire and because there was no fire, man discovered fire and then they started

worshipping the fire. This is a total meaningless interpretation of the fire and the Veda mantras.

In this Shloka, it is said that fire is getting generated. In earlier days there were no match boxes,

they used to generate fire by rubbing two wooden sticks. Secondly, it is said in the Shloka that

where the wind is getting blocked. Now, how can the wind be stopped or blocked? So, please

understand that all these are not the literal meanings, there is a different deeper level of mean-

ing. When two wooden sticks are rubbed, you get fire. This fire actually means ‘aarani’. Aarani is

something which is used for preparing the homa. So, this aarani or the fire making process is done

for a symbolic meaning. The Master and the student, the Guru and the Sishya are the two wood-

en sticks and when the Realized Master is teaching the student, the Realized Master is the upper

stick and the student is the lower stick and the rubbing happens. Fire will be generated internally;

it is not a physical fire. The fire of intellect, the fire of wisdom, the fire of intent is generated in

the student. And this insight is what opens up the Self Realization. This fire of teaching, this rub-

bing represents the Master to the student teaching, the student wrong understanding about the

life, wrong beliefs of life are questioned by the Master. In this questioning there is a burning

which happens and the fire is generated.

So, this dialogue between the student and the master is called Upanishad. Upanishad means

‘uplifting thought process’. Our thought process can be downward moving, stagnant or uplifting.

So what is downward moving thought process? Thoughts like, “Why am I suffering? Why is my life

like this? Before marriage I was suffering and after marriage I was suffering, life is a suffering,

etc.”. So this is downward going thought process. They are depressing thoughts. ‘Whys should this

happen to me, why only me?’ These thoughts will not take you upward in life. There are some

stagnant thought processes like, “Whatever I do, nothing changes in my life. Whatever is happen-

ing, we cannot do anything about it. There is corruption everywhere, so what?” It is accepting the

status quo. Then there is upward moving thought processes like “Yes I have the ability to change

myself. I have the ability to change something which is not right.” Such thoughts will give you cour-

age to operate in life, courage to succeed and attempt in life. Not that by attempting a person

will become successful, sometimes by attempting a person may fail also. But in the process of at-

Swetaswara Upanishad Bhavadhare

P a g e 1 3


Abide as That

which leads to

the complete

cessation of

misery when

the mind is ab-

sorbed in It,

and the extinc-

tion of all ideas

of “I”, “you”

and “another,”

and the disap-

pearance of all

differences

tempting he has learnt someth9ing. He is not stagnant. So, there are downward moving, stagnant

and upward moving thought processes. And beyond these, there is an uplifting thought process.

Upanishad is an uplifting thought process. So upward moving is that you can be successful in life.

Uplifting is transformation in life. An Upanishad thought process awakens the divinity in you,

awakens the God in you. You realize the God in you. There is nothing more uplifting than the

thought process of Upanishads. No scripture in the world can be compared in magnitude the

sheer beauty what Upanishad can give. The Upanishads are uplifting thought processes. This

Upanishad is given with the example of making the fire. The Master has to rub the student. The

Master has to rub the dirt in the Student’s Consciousness. Master has to rub the dirt in the intellect

of the mind of the student. The thought process has to be kindled, the intellect should be stimulat-

ed, the thinking has to be awakened towards the divinity in you. That’s why the Rishi says, where

the fire is generated.

Where the wind is stopped, how can the wind be stopped? There is no way that the wind can be

stopped. The nature of the wind is to move constantly. Wind can be stopped through pranayama,

breathing practices. So various types of yogic techniques for breathing practice helps you to stop

the mind momentarily and when the mind stops momentarily you experience the bliss of the Self.

That is not permanent of course, it is momentary, but it is pure bliss. When the fire is kindled, the

fire of wisdom is kindled by the dialogue between the Master and student, by the teachings of

the Master the wisdom awakens. So, when the wind stops, which means when the pranayama, the

mastery over the breath stops the mind, then you awaken to your divinity.

And third is सोमो य&ा�त/र0यत... Somaha means soma rasa. Actually it is said in the Upanishad that Soma is a plant. They used to

crush that soma and extract the liquid and that liquid is given as an offering o the yagna and

then they used to drink. It is called soma rasa. And soma rasa is supposed to be intoxicant, equiv-

alent to the alcohol. So in Veda mantras, there are many mantras which are dedicated to the So-

ma. Those who do not understand the Veda mantras think that even during the Vedic period, peo-

ple used to consume some intoxicants like alcohol. People can understand that there are so many

mantras in Vedas where liquor is extolled. So they could not understand the soma rasa concept.

In Vedic mantras you have to understand that everything that is an internal happening in you is

explained through external symbols. Agni is the external symbol, but it’s internal representation is

will power. Soma rasa is an intoxicant outside, but internally it is the mind getting purified and

merging with the Self Realization. When the mind merges with the inner Consciousness, the Self,

you experience the extreme state of Bliss and that is explained as soma rasa.

So, the Rishi has given three examples. The first example is the fire generated. The fire is gener-

ated through the teaching by the Master to the student. Second example is the Pranayama. Stu-

dent is doing the breathing practices and third example is the soma rasa. When the mind has

become silent through the meditation, mind merges with the higher Consciousness. So what else

you have to give? There is an external example. The jnana as to come, the pranayama has to

happen dhyana has to be …. This is the way of Self Realization.

P a g e 1 4


Attaining pu-

rity of mind by

constantly

thinking that

everything

that is known

is the Supreme

Being and that

Supreme Being

is oneself, and

thereafter

abiding in the

state of com-

plete identity

with the Abso-

lute Reality,

liberation can

be attained

here and now.

��ೕ�ಾಶ�ತರ ಉಪ ಷ� �ಾವ�ಾ�...

अि%नय&ा'भम)यत वायय*&ा+ध,-यत

सोमो य&ा�त/र0यत त& सजायत मनः || 6 ||

ಅ��ಯು ಎ�� ಉತ�� ಆಗುತ�"ಯೂ, ಎ�� %ಾ&ಯು ಬ(ಂಧ+ಾ�",ೕ, ಎ�� ಸ�ಗ(ದ ಮದ01ಾನ ಎಂದು

ಕ�ಯಲ�ಡುವ ‘7ೂೕಮರಸವನು�’ ಕು9ಯುವ�ೂೕ, ಅ�� ಮನಸು: ಸಂಪ;ಣ(�ಯನು� =ೂಂದುತ�". ಇದು ಈ �@�ೕಕದ

ಅಥ(.

ಈ �@�ೕಕದ +ಾBಾ0ಥ( ಅಥ(ವನು� �%ದುCೂಂಡ�, ಜನE% ಇದು ಅಥ(Fೕನ ಎ �ಸುತ�". CಲವG H"ೕIೕಯರು

Jಾ9ದುK ಇದL�ೕ. +ೕದ ಮತು� +ೕದಮಂತMದ ಅಥ(ವನು� ಪದಗ&% ಅನುಗುಣ+ಾ� �ಾNಾಂತEOದರು. =ಾ%ಾ�,

CಲವG H"ೕIೕಯರು +ೕದ ಮತು� +ೕದಮಂತMವನು� �ಾNಾಂತರ Jಾ9ದವರು ಪ;ವ(ದ�� ಅ��ಯು ಇರ�ಲ�+ಂದು,

ಅ��ಯು ಇಲ�Pರುವ Cಾರಣ ಅ��ಯನು� ಕಂಡುF9ದ ನಂತರ ಅ��ಯನು� ಪ;Qಸಲು 1ಾMರಂROದರು ಎಂದು =ೕ&ದರು.

ಇದು ಅ�� ಮತು� +ೕದ ಮಂತMಗಳ ಬ% T H"ೕIೕಯರು ೕ9ರುವ ಅಥ(Fೕನ +ಾ0Uಾ0ನ.

ಈ �@�ೕಕದ�� ಅ��ಯು ಉತ�� ಆಗುತ��" ಎಂದು =ೕ&". FಂPನ Pನಗಳ�� VಂWXಟZಣ ಇರ�ಲ�. ಜನರು ಎರಡು

ಕ[Z%ಗಳನು� ಒಂದರ ]ೂ� ಒಂದು ಉಜುವGದEಂದ ಅ��ಯನು� ಉತ�� Jಾಡು�ದKರು. ಎರಡLಯ"ಾ� ಈ �@�ೕಕದ��

ಎ�� %ಾ&ಯು ಬ(ಂಧ+ಾ�"ಯೂ ಅ�� ಎಂದು =ೕ&". ಈಗ, %ಾ&ಯನು� ತ_ಯಲು ಅಥವ ಬ(ಂ`ಸಲು =ೕ%

7ಾಧ0? =ಾ%ಾ�, ಅಥ(Jಾ9Cೂ&b ಇ"ಲ�ವ; ಬEೕ ಪದಗಳ ಅಥ(ವನು� �&ಸುವGPಲ�, ಆಳ+ಾದ Vೕ� ಅಥ(ವನು�,

ಸತ0�ಯನು� �&ಸುತ�". ಎರಡು ಕ[Z%ಗಳನ� ಉQ^ದ� ೕವG ಅ��ಯನು� ಪ_ಯು��ೕE. ಅ�� ಎಂದ� ‘ಆರc’.

ಆರcಯನು� ಯdವನು� ಸಜು%ೂ&ಸುವGದCe ಉಪ,ೕ�ಸು�ಾ��. ಅ��ಯನು� ಉತ�� Jಾಡುವ ಕMಮವನು�

7ಾಂCೕ�ಕ ಅಥ(ವನು� �&ಸಲು Jಾಡು�ಾ��.

ಗುರು ಮತು� Iಷ0 ಎರಡು ಕ[Z%ಗಳಂ�, fಾ ಯು Iಷ0 % Vೂೕ`ಸು��ರು+ಾಗ, fಾ ಯು gೕ�ನ ಕ[Z%hಾದ�

Iಷ0ನು Cಳ�ನ ಕ[Z% Jಾತು ಉಜುHC ಸಂಭHಸುತ�". ಅ��ಯು ಆಂತEಕ+ಾ� ಉತ��hಾಗುತ�"; ��ಕ+ಾ�

ಅಲ�. ಬುPl ಶW�ಯ ಅ��; fಾನದ ಅ��; ಅಂತದೃ(nZಯ ಅ�� Iಷ0ನ�� ಉತ��hಾಗುತ�". ಈ ಅಂತದೃ(nZoಂದ

ಆತpfಾನದ Vಾ�ಲು ��ಯುತ�". ಈ ಅ��ಯ VೂೕಧL; ಈ ಉಜುHC ಗುರುಗಳq Iಷ0 % Vೂೕ`ಸುವGದನು�

ಪM� `ಸುತ�"; Iಷ0ನು Qೕವನದ ಬ% T ತಪG� �ಳqವ&Cಯನು� �ೂೕEಸುತ�"; Qೕವನದ ಮೂಢನಂsCಯ ಬ% T Iಷ0ನು

ಗುರುಗಳನು� ಪMI�ಸು�ಾ�L. ಈ 1M��ಯ CೕಳqHCಯ�� ಅ��ಯು ಉತ��hಾಗುತ�". ಈ ಗುರು ಮತು� Iಷ0ರ

ಸಂ�ಾಷtಗಳನು� ಉಪ ಷu ಎಂದು =ೕಳvಾ�". ಉಪ ಷu ಎಂದ� ‘ಆvೂೕಚLಗಳನು� ಉದ�(ಮುಖ+ಾ�

ಎತು�HC’. ನಮp ಆvೂೕಚLಗಳq Cಲಮುಖ+ಾ� ಹ�ಯುವ, ಹರಯ" ಂ�ರುವ ಅಥವ ಉದ�(ಮುಖ+ಾ� =ೂೕಗುವ

=ಾ% ಇರಬಹುದು. Cಳಮುಖ+ಾ� ಹ�ಯುವ ಆvೂೕಚLಗಳq ಎಂದ� ಏನು? ಆvೂೕಚLಗ{ಾದ ‘’ನನ% ಏC +ೕದL?

ನನ� Qೕವನ ಏC ಈ ತರಹ? ಮದು+% ಮುಂB ನನ% ಏC ಈ +ೕದL? ಮದು+ ಆದ gೕv ನನ% ಏC ಈ +ೕದL?

Qೕವನ+ೕ ಒಂದು +ೕದL. Fೕ%...’’

P a g e 1 5


Pure and im-

pure thoughts

are a feature of

the mind. There

are no wander-

ing thoughts in

the Supreme

Being. There-

fore, abide as

That and, free

from the pure

and impure

thoughts of the

mind, remain

still like a

stone or a log of

wood. You will

then be always

happy.

ಇದು ಆvೂೕಚLಗಳq Cಳಮುಖ+ಾ� ಹ�ಯುವ ಕMಮ. ಇವG ಕು�Tಸುವ ಆvೂೕಚLಗಳq. ‘ಇದು ನನ% ಏC ಆಗVೕಕು?

ನನ% JಾತM ಏC ಆಗVೕಕು?’ ಈ ಆvೂೕಚLಗಳq ಮನು� Qೕವನದ�� gೕಲುpಖ+ಾ� �%ದುCೂಂಡು =ೂೕಗುವGPಲ�.

CಲವG ಆvೂೕಚLಗಳq ಹರಯ" ಂತv �ೕ ೕಲು�ವGದು, =ೕ%ಂದ�, ‘’LಾLೕನು Jಾ9ದರು Qೕವನದ�� ಏನು

ಬದvಾ%ೂಲ�. ಏನು ನ_ಯು��",ೕ, ಅದCe LಾವG ಏನು Jಾಡಲು 7ಾಧ0Hಲ�. ಎಲ�_ ಬMNಾZBಾರ ಇ", ಆದ� ಏನು?’’

ಇದು ಯ|ಾO}�ಯನು� O�ೕಕEಸುವ =ಾ%. ನಂತರ ಆvೂೕಚLಗಳq ಊಧ�(+ಾ� =ೂೕಗುವ ಕMಮH", ‘’=ದು, ನನನು�

Lಾನು ಬದvಾoOCೂಳqbವ 7ಾಮಥ0( ನನ% ಇ". ಸEhಾ� ಇಲ�PರುವGದನು� ಸEJಾ_ೂೕ 7ಾಮಥ0( ನನ% ಇ".’’

ಇಂತಹ ಆvೂೕಚLಗಳq Qೕವನದ�� Cಾಯ( ವ(Fಸಲು "ೖಯ(ವನು� ೕಡುತ�", Qೕವನದ�� ಏLಾದರು ಪMಯತ�

ಪಡುವ�� ಮತು� ಯಶಸು: =ೂಂದುವ�� "ೖಯ(ವನು� ೕಡುತ�". ಪMಯತ� ಪಟZ� ಒಬ� ಮನುಷ0 ಯಶಸು: =ೂಂದು�ಾ�L

ಎಂದಲ�, CಲವGVಾE ಪMಯ��Oದರೂ ಫಲCಾE ಆಗPರುವ 7ಾಧ0� ಇ". ಆದ� ಪMಯತ� ಪಡುವ ಕMಮದ�� ಅವನು

ಕv�ದುK ಬಹಳ ಇ". ಅವನು ಂತv �ೕ ಂ�ಲ�. =ಾ%ಾ�, Cಳಮುಖ+ಾ� ಹ�ಯುವ, ಉಧ�(ಮುಖ+ಾ� ಹ�ಯುವ ಮತು�

ಂತv �ೕ ಂ�ರುವ ಆvೂೕಚLಗಳ ಕMಮಗಳq ಇ". ಇ"ಲ�ದWeಂತ ��vಾ� ಆvೂೕಚLಯನು� ಉಧ�(ಮುಖ+ಾ� ಎತು�ವ

ಕMಮH".

ಉಪ ಷu ಆvೂೕಚLಗಳನು� ಉಧ�(ಮುಖ+ಾ� ಎತು�ವ ಕMಮ. gೕಲುpಖ+ಾ� =ೂೕಗುವGದEಂದ Qೕವನದ�� ಯಶಸು:

=ೂಂದಲು 7ಾಧ0. gೕಲುpಖ+ಾ� =ೂೕಗುವGದು ಎಂದ� Qೕವನದ�� ಪEವತ(L ಎಂದು. ಉಪ ಷu ಬ% T ಆvೂೕಚLಯ

ಕMಮ ಮp�� ಇರುವ "ೖವತ�ವನು� ಎಚ�Eಸುತ�", ಮp�� ಇರುವ ಭಗವಂತನನು� ಎಚ�Eಸುತ�". ಮp�� ಇರುವ

ಭಗವಂತತನು� ಅEಯು��ೕE. gೕಲುpಖ+ಾ� =ೂೕಗಲು ಉಪ ಷu ಆvೂೕಚL�ಂತ ��vಾದ ಆvೂೕಚL ಇಲ�.

ಪMಪಂಚದ�� Vೕ� hಾವ ಗMಂಥವ; ಉಪ ಷu 7ಂದಯ(Ce =ೂೕ�ಸುವGದು 7ಾಧ0Hಲ�. ಉಪ ಷu ಆvೂೕಚLಗಳನು�

gೕಲುpಖ+ಾ� ಎತು�ವ ಕMಮ.

ಅ��ಯನು� ಉತ�� Jಾಡುವ ಕMಮವನು� ಉ"ಾಹರthಾ� �%ದುCೂಂಡು ಈ ಉಪ ಷ� ಅನು� Cೂಡvಾ�". ಗುರುವG

Iಷ0ನನು� ಉಜ^vೕVೕಕು. ಗುರುವG Iಷ0ನ ಪMfಯ�� ಇರುವ Cೂ{ಯನು� ಉಜ^vೕVೕಕು. ಗುರುವG Iಷ0ನ ಮನO:ನ ಬುPl

ಶW�ಯ�� ಇರುವ Cೂ{ಯನು� ಉಜ^vೕVೕಕು. ಆvೂೕಚLಗಳ ಕMಮವನು� =ೂ��ಸVೕಕು, ಬುPl ಶW�ಯನು� ಉ� �ೕQಸVೕಕು,

ಆvೂೕಚLಗಳನು� ಮp�� ಇರುವ "ೖವತ�ದ ಕ_% ಎಚ�EಸVೕಕು. =ಾ%ಾ� ಋnಗಳq =ೕಳq�ಾ��, ಎ�� ಅ��ಯು ಉತ��

ಆಗುತ�",ೕ, ಎ�� %ಾ&ಯು ಬ(ಂ`ಸಲ�ಡುವG"ೂೕ, %ಾ&ಯನು� ತ_ಯಲು =ೕ% 7ಾಧ0? %ಾ&ಯನು� ತ_ಯಲು

hಾವ ತರಹದಲೂ� 7ಾಧ0+ೕ ಇಲ�. %ಾ&ಯ ಸ��ಾವ+ೕ ಚ�ಸು��ರುವGದು. %ಾ&ಯನು� 1ಾMಣhಾಮದ ಮೂಲಕ

ಬ(ಂ`ಸಬಹುದು – ಉO�ಾಟದ ಅ�ಾ0ಸ. ಉO�ಾಟದ ಅ�ಾ0ಸCಾe� HHಧ ,ೕಗದ ತಂತMಗ&ಂದ ಮನಸ:ನು�

�ಾ�ಾe�ಕ+ಾ� ��ಸಬಹುದು ಮತು� ಮನಸು: �ಾ�ಾe�ಕ+ಾ� �ಾಂತ+ಾ"ಾಗ ಆತpದ ಆನಂದವನು� ಅನುಭHಸು��ೕE.

ಅದು �ಾಶ�ತ ಅಲ� ಆದ� ಅದು ಶುದl ಆನಂದ. ಅ��ಯನು� ಹ��"ಾಗ, ಗುರು ಮತು� Iಷ0ರ ಸಂ�ಾಷtಯ�� fಾನದ ಅ��ಯು

P a g e 1 6


Abide as That

in which there

is no need for

listening, re-

flecting and

practicing, no

meditation to

be practiced, no

differences of

sameness, oth-

erness or inter-

nal contradic-

tions, no words

or their mean-

ings

ಉEಯುತ�". ಗುರುಗಳ VೂೕಧLoಂದ fಾನವG ಎಚ�ರ+ಾಗುತ�". =ಾ%ಾ� %ಾ&ಯು ಚ�ಸುವGದು ಂ�ಾಗ, ಅಂದ�

1ಾMಣhಾಮPಂದ ಮನಸ:ನು� ��O"ಾಗ, ಮ�� "ೖವತ� ಎಚ�ರ+ಾಗುತ�".

ಮೂರLಯದು सोमो य&ा�त/र0यत……

7ೂೕಮಹ ಎಂದ� 7ೂೕಮ ರಸ. ಉಪ ಷu ಅ�� =ೕ&ರುವ ಪMCಾರ 7ೂೕಮ ಒಂದು �ಡ. ಆ 7ೂೕಮವನು� Fಂ9

ಅದEಂದ ರಸವನು� �%ದು ಆ ರಸವನು� ಯdದ�� ಅ�(ಸು�ದKರು ನಂತರ ಕುPಯು��ದKರು. ಇ" 7ೂೕಮ ರಸ. 7ೂೕಮ

ರಸ ಅಮಲು ಬEಸುವGದEಂದ ಅದನು� ಮದ01ಾನCe =ೂೕ�O". +ೕದಮಂತMಗಳ�� ಇದCಾe� +ೕPOದ CಲವG

ಮಂತMಗಳq ಇ+. +ೕದಮಂತMಗಳನು� ಅಥ(Jಾ9Cೂಳ" ಇರುವವರು, +ೕದದ ಯುಗದಲೂ� ಸಹ ಅಮಲು ಬರುವಂತಹ

1ಾ ೕಯಗಳನು� 7ೕHಸು��ದKರು ಎಂದು =ೕಳq�ಾ��. ಜನE% 7ೂೕಮರಸದ ಪEಕಲ�L ಅಥ(+ಾಗುವGPಲ�. ಮp

ಅಂತರಂಗದ�� ಏನು ಸಂಭHಸುವG"ೂೕ ಅದನು� �ಾಹ0 ಪMಪಂಚದ �L �ಗಳ ಮೂಲಕ �&ಯುವ =ಾ% ಮ%

+ೕದಮಂತMಗಳq ಸಂ"ೕಶವನು� ೕಡುತ�" ಎಂದು ೕವG ಅಥ( Jಾ9CೂಳbVೕಕು. ಅ��ಯು Vಾಹ0 �L � ಆದ� ಮp

ಅಂತ� ಪMಪಂಚದ�� ಅ�� ಎಂದ� ಇBಾ�ಶW�. 7ೂೕಮ ರಸ ಅಂದ� Vಾಹ0 ಪMಪಂಚದ�� ಮದ01ಾನ ಆದ� ಅಂತ�

ಪMಪಂಚದ�� 7ೂೕಮ ರಸ ಎಂದ� ಮನಸು: ಶುದl+ಾ� ಆತpfಾನದ�� ಐಕ0+ಾಗುವGದು ಎಂದು. ಮನಸು: ಅಂತ�ಾತpದ

]ೂ� ಐಕ0�ಯನು� ಪ_"ಾಗ ೕವG ಪರJಾನಂದವನು� ಅನುಭHಸು��ೕE, ಆ ಪರJಾನಂದ+ೕ 7ೂೕಮ ರಸ.

=ಾ%ಾ� ಋnಗಳq ಮೂರು ಉ"ಾಹರtಗಳನು� Cೂ[Z"ಾK�. �ದಲLಯದು ಅ��ಯ ಉತ��. ಅ��ಯು ಗುರುಗಳ

�ೂೕಧLಯ ಮೂಲಕ Iಷ0ನ�� ಉತ��hಾಗುತ�". ಎರಡLಯ ಉ"ಾಹರt 1ಾMtಾhಾಮ. Iಷ0ನು ಉOEನ 7ಾಧL

Jಾಡು�ಾ�L. ಮೂರLಯ ಉ"ಾಹರt 7ೂೕಮ ರಸ. ಮನಸು: �ಾ0ನದ ಮೂಲಕ �ಾಂತ+ಾ"ಾಗ ಪ�ಾ ಪMfಯ��

ಐಕ0+ಾಗುತ�". =ಾ%ಾ� ೕವG ಏನನು� CೂಡVೕಕು? ಇದCe Vಾಹ0 ಉ"ಾಹರt ಒಂದು ಇ". fಾನವG ಬರVೕಕು,

1ಾMtಾhಾಮ JಾಡVೕಕು, �ಾ0ನ ಆಗVೕಕು. ಇ" ಆತpfಾನದ Jಾಗ(.

P a g e 1 7


Abide as That

in which,

when one is

completely

merged with It,

one experiences

pure bliss, nev-

er experiences

misery, sees

nothing, does

not take birth

again, never

thinks oneself

to be a separate

individual,

becomes the

Supreme Being

Soundarya Lahari – The Waves of Beauty

धनः पौ6प मौव7 मधकरमयी प9च �व'शखाः

वस=तः साम=तो मलयम,-दायोधन-रथः ।

तथाBयकः सवC Dहम+ग/रसत काम�प कपा

अपाFगाG लH-वा जगDदद-मनFगो �वजयत ॥ 6 ॥

O Daughter of the snow-capped Mountain! That Ananga,(whose) bow is of flowers, (whose) bow-

string is of (a row of) bees, (who has but) five arrows, (who has as) his feudatory, Vasanta, and

the Malaya-breeze (as his) war-chariot, (he) even though thus equipped, having obtained some

grace from Thy side-glance, conquers all this world single-handed.

Ananga means without a form. Ananga – Kamadeva, who is the God of desire is also called as

Manmatha – the master of our mind who resides in our mind in the form of desire. The desire can

never be described as a form and there can never be one desire or one particular desire. Desires

not only vary from each other, they cannot be satiated also.

The bow of the desire is of flowers – the desires that manifest in our mind are like a bow of col-

ourful flowers which represent our different colourful desires. This is nothing but our dreamland

(Mayaloka).

The bow string is of bees – the desires in our mind are like a row of bees ready to move in

search of nectar. It just needs a media to come out and that media is the arrows. The desire

comes out and keeps on moving like a bee until the desire is fulfilled. The thoughts keep on mov-

ing like the bees until it finds the nectar.

A honeybee starts the honey making process by visiting a flower and gathering some of its nec-

tar. Many plants use nectar as a way of encouraging insects to stop at the flower. In the process

of gathering nectar, the insect transfers pollen grains from one flower to another and pollinates

the flower. Similarly, our desires start storing impressions and vasanas in the sub-conscious mind.

Just as the honey bee is attracted towards the nectar we are also attracted towards the materi-

alistic world. Just as many plants use the nectar as a way to attract and encourage insects, many

of the materialistic objects attracts us and encourages us to achieve them. This is the formless de-

sire ‘Ananga’ of our mind.

The desire has five arrows, which are under its control, and uses them as and when needed. These

five arrows are our five sense organs, which are used by desire when required. When there is a

Soundarya Lahari - Verse 6

P a g e 1 8


Abide as That

which does not,

when scruti-

nized, show

any duality in

the form of

these various

objects or the

least trace of

cause and ef-

fect, That in

which, when

the mind is ab-

sorbed in It,

there is not fear

of duality at

all - and be al-

ways happy,

unshakable

and free the

fear arising

from duality.

desire to see, the eyes are used; when the desire is for feeling, through the skin the touch is felt;

when the desire is for taste, the tongue is used; when the desire is for smell, the nose is used and

when the desire is for hearing, the ears are used. The five sense organs are the five arrows of

desire.

The nature and the spring season are his subordinates. The attraction towards the object is the

subordinate to the desire. The Malaya breeze is the battle chariot – the thoughts which keep on

shifting between the desired object and the mind is the battle-chariot of the desire.

As said in Sri Bhagavad-Gita the desires of the mind are insatiable and are compared to the

fire. Any amount of fuel we give to the fire will not satisfy it. We can throw the whole world into

the fire and at no point will it say, ‘No thank you, I’ve had enough.’ This is the nature of fire. This

is the nature of desire – Kamadeva (Ananga) the desire that has no form or destination. The more

we feed it the more its appetite increases, the higher and wider is its sweep. It is only the grace

of the Universal Mother; the glance of the Universal Mother which has made this Ananga to con-

quer the whole world.

Sri Lalitha Sahasranama 10 & 11

मनो�प� कोद�डा प�चत�म��ासायक

Manorupekshukodanda Panchatanmatrasayaka

Armed with the sugarcane bow of mind and having the arrows of the five subtle elements. Armed

with the sugarcane bow of mind: Mind is like a sugarcane bow in the hands of the Universal

Mother. Just as the sugarcane has the tall stout jointed stems and in each stem, the sugar juice is

extracted, the mind also has jointed stems – the streams of thoughts and from each thought arises

a desire. This desire is like sugar juice, which seems to be sweet. The thoughts are never ending; it

moves on and on and gets stored as impressions. These impressions are the vikalpa of the mind.

The mind in the form of Sugarcane bow is the weapon in the left hand of the Universal Mother by

which she controls the whole Universe.

Vikalpa means ‘Imagining’ - An intellectual process, which leads to the formation of concepts,

judgments, views and opinions. The term usually signifies deluded or erroneous thinking, which is

tainted with emotions and desires and fails to grasp the true nature of things as they are. In this

sense, it is synonymous with the term materialistic world, meaning ‘mental proliferation’, an activity

of the deluded and unenlightened mind.

Vikalpa sets up a false dualistic split that is imposed upon reality, and involves belief in the exist-

ence of a perceiving subject and perceived objects. Both ‘subjectivity’ (grāhaka) and

P a g e 1 9


Abide as That,

on realizing

and experienc-

ing the bliss of

which, all joys

appear to be the

joys of That,

That which,

when clearly

known to be

oneself, shows

there is nothing

apart from one-

self, and,

knowing

which, all

kinds of sepa-

rate souls be-

come liberated

‘objectivity’ (grāhya) is the result of vikalpa of the mind.

Having the arrows of the five subtle elements: The arrows she uses for this sugarcane bow are

five in number. They are called subtle elements – our senses. Sound; touch; form; taste and smell.

The five subtle elements of the five gross elements (earth, water, fire and air, ether) are the ar-

rows in the right hand of the Universal Mother. The arrows are made of bunch of flowers. The

Universal Mother uses the arrows as and when she needs to control the World.

मनो,पJ कोदKडा प9चत=म�&ासायक -

ಮLೂೕರೂ1ೕ�ುCೂೕದಂಡ ಪಂಚತLಾpತM7ಾಯCಾ

ಮLೂೕರೂಪ+ಾದ ಕs�ನ sಲ�ನು� F9Pರುವಳq ಮತು� ಪಂಚತLಾp�MಗಳL�ೕ Vಾಣಗ{ಾ� ಉಳbವಳq.

ಮLೂೕರೂಪ+ಾದ ಕs�ನ sಲ�ನು� F9Pರುವಳq – ಮನಸು: Hಶ�Jಾ�ಯ Cೖಯ�� ಒಂದು ಕs�ನ s��ನಂ� ಇರುವGದು.

ಕs�ನ�� hಾವ ತರಹ ಉದKLಯ ದಪ�+ಾದ ಸಂ,ೕQಸಲ�ಟZ Cಾಂಡ ಇರುವG"ೂೕ ಮತು� ಪM�ೕ Cಾಂಡದ�� ಕs�ಣ

ರಸವನು� ಪ_ಯvಾಗುವG"ೂೕ, ಅ"ೕ ತರಹ ಮನO:ನ�� ಸಹ ಸಂ,ೕQಸಲ�ಟZ Cಾಂಡ ಇರುವGದು – ಅ"ೕ

ಆvೂೕಚLಗಳ =ೂ{ ಮತು� ಒಂ"ೂಂದು ಆvೂೕಚLಗ&ಂದ ಒಂ"ೂಂದು ಬಯC ಹುಟುZತ�". ಬಯCಯು ಕs�ನ

ರಸದಂ� ಬಹಳ OF. ಆvೂೕಚLಗ&% CೂL�ೕ ಇಲ�; ಅದು gೕ�ಂದ gೕv ಚ�ಸುತ� ಸಂ7ಾeರಗ{ಾ�

ಸಂಗMಹ+ಾಗುತ�". ಈ ಸಂ7ಾeರಗ{ ೕ ಮನO:ನ Hಕಲ�. H�ಾ�Jಾ�ಯ ಎಡ%ೖಯ�� ಮನಸು: ಕs�ನ s��ನ ರೂಪದ��

ಅಸ�+ಾ�ದುK ಇ9ೕ Hಶ�ವL�ೕ ಯಂ�Mಸು�ಾ�{ .

Hಕಲ� ಎಂದ� ಕಲ�L – ಬುPlಶW�ಯ ಪMWM�. ಈ ಪMWM� ಪEಕಲ�Lಗಳ ರಚL%, �ೕJಾ(ನಗ&%, ಅR1ಾMಯಗ&%

Cಾರಣ+ಾಗುತ�". Hಕಲ� ಎಂದ� ಸಹಜ+ಾ� ತ1ಾ�ದ ಅಥವ ವಂಚLಯ ಆvೂೕಚL ಎಂದು ಸೂ�ಸುತ�". ಇದು ಬಯC

ಮತು� �ಾವLಗ&ಂದ ಕಲುnತ%ೂಂಡು +ಾಸ�ವ�ಯನು� ಸತ0ವನು� ಅEಯುವ�� Hಫಲ+ಾಗುತ�". 1ಾMಪಂ�ಕ+ಾ�

ಇದನು� ‘JಾನOಕ ಪMಸರಣ’ ಎಂದು, ಒಬ� ಅfಾ ಯ ವಂಚLಯ Cಾಯ( ಎಂಬ ಅಥ(ವನು� �&ಸುತ�".

Hಕಲ�ವG ಸತ0ದ gೕv =ೕEದ ಸುಳqb "�ೖತ �ಾವವನು� 7ಾ��ಸುತ�", ಗMFOದ Hಷಯವ0W� ಮತು� Hಷಯ ವಸು�ಗಳನು�

ನಂಬುವGದCe Cಾರಣ+ಾಗುತ�". ಗMFಸುವ ವ0W� ಮತು� ಗMFOದ ವಸು� ಎರಡು ಮನO:ನ Hಕಲ�ದ ಫಲ.

ಪಂಚತLಾp�MಗಳL�ೕ Vಾಣಗ{ಾ� ವGಲ�ವಳq – ಕs�ಣ s��% Hಶ� Jಾ�ಯು ಐದು Vಾಣಗಳನು� ಬಳಸು�ಾ�{ . ಅ"ೕ

ಪಂಚತLಾp�Mಗಳq – ನಮp ಇಂPMಯಗಳq. ಶಬl, ಸ�ಶ(, ರೂಪ, ರಸ ಮತು� ಗಂಧ. ಐದು ಸೂ}ಲ �ಾತುಗಳ (ಭೂ�, ಜಲ,

ಅ��, +ಾಯು ಮತು� ಆCಾಶ) ಐದು ಸೂ�� ಾತುಗಳನು� Vಾಣಗ{ಾ� �ಾoಯ ಬಲ%ೖಯ�� ಇರುವGದು. Vಾಣಗಳq

ಹೂHನ %ೂಂಚ� ಂದ ತhಾ�ಾ�ರುವGದು. Hಶ�Jಾ�ಯು Vಾಣಗಳನು� Hಶ�ವನು� ಯಂ�MಸVೕಕು ಎನು�+ಾಗvಲ�

ಉಪ,ೕ�ಸು�ಾ�{ .

P a g e 2 0


Abide as That

in which there

are no sense or-

gans or anyone

to use them,

That in which

transcendent

bliss is experi-

enced, That

which is abso-

lutely immedi-

ate, That by

realizing and

attaining

which one be-

comes immor-

tal, That by

becoming

which one does

not return to

this cycle of

births and

deaths

�ೕಗದ ಅದು�ತಗಳ�

,ೕಗದ =ಾPಯ�� ಇರುವ ,ೕ��ೕ ಅದೃಷZ�ಾ�. ಪM�Pನವ; ಅವ % =ೂಸPನ. ಪM��ಣ Qೕವ

ತುಂs". ಒಬ� Hfಾ ಯ ತರಹ, ಆ�ಾpL�ೕಷt =ಾPಯ�� ಇರುವ ,ೕ�ಯು ಅಂತfಾ(ನವನು� ಒಂದು

ಮಗುH% ಇರುವ ಕುತೂಹಲದ ತರಹ ಪE�@ೕ`ಸು�ಾ�L. ಪM�Pನ ಅವರು ಅEHನ ತಳಹPoಂದ ಅಮೂಲ0

ಆHNಾeರಗಳ ]ೂ� =ೂರಬರು�ಾ��. ಆತp7ಾ�ಾ�ಾeರ =ಾPಯ�� ಪ�� ಆದಂತ CಲವG ಸಂಪತು�ಗಳನು�

ಮುಂPನ H�ಾಗಗಳ�� HವEಸvಾ�".

ಇರುವ�ದು ಇದ��ಾ� �ೂೕಡುವ�ದು

7ಾ�ೕ�ಾವದ�� O}ರ+ಾ�ರುವರು Qೕವನದ�� ಎದು�ಾಗುವ ಆ�ತಗಳನು� ಪM�ಾಂತ+ಾ� ತ_ದುCೂಳqbವ

7ಾಮಥ0(ವನು� =ೂಂPರು�ಾ��. ಅವರು =ಚು� +ಾಸ�ವ+ಾ� ಗಮ ಸುವ 7ಾಮಥ0(ವನು� =ೂಂPರು�ಾ��.

ಇದEಂದ tಾ(ಯಕ+ಾ� Cಾಯ( ವ(Fಸಲು 7ಾಧ0+ಾಗುತ�". Vೕ� Eೕ�ಯ�� =ೕಳqವG"ಾದ�, ಅವರು

ಎಲ� Hಷಗಳನು� ಇರುವ=ಾ% Lೂೕಡು�ಾ��. ಸತ0ವನು Lೂೕಡುವ 7ಾಮಥ0(ವG V{ಯುತ�". ಈ 7ಾಮಥ0(

ಅವE% ಪEtಾಮCಾEhಾದ ಶW�ಯನು� ೕಡುತ�".

�ತ�ದ �ಬ�ಂಧ�ಗಳ �ಡುಗ

ಅವರ �ತ�ದ�� ಮತು� ಅEHಲ�" �ೕಕರthಾಗುವ ಆ�ತಗಳ, ದುರಂತಗಳ ಮತು� ಆತಂಕಗಳ ಸಂ7ಾeರಗಳq

ಪMfಯ ತಳದ�� ಮೂ9ಬಂದು hಾವ Vೕಸರದಲು� Oಲುಕ" ಕರ�=ೂಗುವGದನು� Hೕ�ಸುವ 7ಾಮಥ0(ವನು�

=ೂಂPರು�ಾ��. ಇದು �ತ�ವನು� ಶುದl%ೂ&O %ಾಢ+ಾದ �ಾಂ� ಮತು� ಮುW�ಯನು� ೕಡುತ�". ಈ

ಶುದl%ೂ&ಸುವ ಪMWM�oಂದ "ೕಹ ಮತು� ಮನಸು: �ಾಂತ+ಾಗುವ (ಗುಣ+ಾಗುವ) ಅನುಭವ ಆಗುತ�".

ಕೃ#ಯ ಅಮೃತ&ಾ'

ಆಂತEಕ ಶುPlೕಕರಣ �ೕವM�ಯನು� ಪ_"ಾಗ, ಶW�ಯ ರೂಪದ�� ಹ�ಯುವ ಸದುTರುಗಳ ಕೃ1% 1ಾತM+ಾಗುವ

ಒಂದು ಸೂಕ�+ಾದ ಹಡ%ಾಗು�ಾ��. ಈ ಶW�ಪ� ಎಂದು ಕ�ಯಲ�ಡುವ ಶW�ಯ ಚಲLಯು ಅವರ Vನು�ಹುEಯ

ತಳದ�� ಇರುವ ಕುಂಡ� ಶW�ಯನು� ]ಾಗೃತ%ೂ&O ಅವರ Hಕಸನವನು� ತ�Eತ%ೂ&ಸುತ�". ಆಂತEಕ+ಾ�

ಇರುವ ಬ(ಂಧಗಳನು� Vೕ`O Qೕ+ಾತpವನು� ಉನ�ತ ಪMfಯಕ_% ಕ�"ೂಯು0ವ ಶW� ಕುಂಡ� .

Yogadha Adbhutagalu

P a g e 2 1


The concept 'I-

am-the-body' is

the sentient

inner organ

(i.e. the mind).

It is also the

illusory samsa-

ra. It is the

source of all

groundless

fears. If there is

no trace of it at

all, everything

will be found to

be Brahman.

ಊಧ)�ಮುಖ+ಾ, ಶ.�ಯ ಚಲ�

]ಾಗೃತ%ೂಂಡ ಕುಂಡ� ಶW�ಯು Vನು�ಹುEಯ ಸೂ�� CೕಂದMಗಳ ಮೂಲಕ ಉಧ�(ಮುಖ+ಾ� ತನ�

ಪಯಣವನು� 1ಾMರಂRಸುತ�". ಈ ಶW�ಯ ಪಯಣವG Vನು�ಹುEಯ ತಳಹPಯ�� ಇರುವ ಮೂvಾ�ಾರ

ಶW�CೕಂದMPಂದ 1ಾMರಂಭ+ಾ� Iರದ�� ಇರುವ ಸಹ7ಾMರದ�� CೂLhಾಗುತ�". ಈ ಪMWM�ಯ�� ಕುಂಡ�

ಶW�ಯು ಬ(ಂಧ+ಾ�ರುವ ಶW�CಂದMಗಳನು� ��ದು, �ತ�ದ ಮತು� ಅEHಲ�ದ ಸಂ7ಾeರಗಳನು�

ಶುದl%ೂ&ಸುತ�". ಶW�ಯು ಬ(ಂಧಗಳನು� Vೕ`O ಉಧ�(ಮುಖ+ಾ� ಹ�ಯುವ ಈ ಪMWM�ಯ ಪEtಾಮ

,ೕ�ಯ�� OPlಗಳq ಸ�ಷZ+ಾ� Cಾಣುತ�".

Seva / service to others actually makes me feel better. If I think good about others, it makes me

feel good (as explained by you on Thursday talk). I understood it. The more good I think of oth-

ers, heart feels better, and if I really wish others well, and work for others benefit, keeping their

wellness in mind, I can feel the connectedness of sahasrar and heart this I think is twin hearts.

- Atmajyothi Prasad

Seva or Service

Uncertainty gives a thrill, predictability gives a boredom. People try to make future stable and

secure, hence their future becomes predictable and they lose interest in life quickly. The child-

hood enthusiasm is lost by middle years and disillusionment with life begins. Similarly sense of

duty, which gives boredom quickly. I am not saying that one should run away from duties. But,

there is no task that 'I Have to do'.

- Atmajyothi Prasad

Uncertainty and Predictability

P a g e 2 2


Zen Koans

Children of His Majesty

Yamaoka Tesshu was a tutor of the emperor. He was also a master of fencing and a profound

student of Zen.

His home was the abode of vagabonds. He had but one suit of clothes, for they kept him al-

ways poor.

The emperor, observing how worn his garments were, gave Yamaoka some money to buy new

ones. The next time Yamaoka appeared he wore the same old outfit.

"What became of the new clothes, Yamaoka?" asked the emperor.

"I provided clothes for the children of Your Majesty," explained Yamaoka.

The Silent Temple

Shoichi was a one-eyed teacher of Zen, sparkling with enlightenment. He taught his disciples in

Tofuku temple.

Day and night the whole temple stood in silence. There was no sound at all.

Even the reciting of sutras was abolished by the teacher. His pupils had nothing to do but

meditate.

When the master passed away, an old neighbor heard the ringing of bells and the recitation

of sutras. Then she knew Shoichi had gone.

P a g e 2 3


Guru Gita - Shloka 106-108

Everything is a thought in consciousness. Sense of body, sense of mind, sense of intellect, sense of

sensory perceptions, sense of separation, sense of doing, sense of everything is a thought in con-

sciousness. Of which the sense of separation is strongest and recurring thought pattern for an

earth bound soul. Everything rises and falls in consciousness.

Prabhuji's response : Everything is sensation-feeling-emotion-thought

- Atmajyothi Prasad

Everything is a thought

106. People roam in this world like pots in a Persian wheel, full of ego about their education,

tapas, power etc.

107. Without true knowledge of Guru principle, people who perform great sacrifices, yogis,

who perform severe austerities do not get liberated.

108. Those who are averse towards serving Guru, be they gandharvas, yakshas, pitrs, chara-

nas, rishis, siddhas, and devatas (all divine beings), will not get liberated.

Prabhuji's book 'Miracle Of Witness Consciousness' is available as

an e-book

This book is about you. About your inner Self as taught by Enlightened Master Lord Shiva in

the ancient treatise called Shiva Sutras. It is about knowing your Higher Self which is Light of

awareness and discarding your lower self which is born out of darkness of ignorance. You are

not the body, nor the mind nor the memory or the intellect. You are not the doer, nor the enjoy-

er and not the thinker. You are the Eternal Self (Atman), Eternal Witness (Sakshi) – of the dra-

ma of life involving the play of mind and matter. Freedom from suffering by knowing who you

are not, is called Liberation (mukti). Experiencing Eternal Peace (Para Shanti), Eternal Bliss

(Ananda) by realizing who you are, is called Enlightenment. The book can be downloaded for

free from the following link: http://www.smashwords.com/books/view/362416

Announcement

P a g e 2 4


Yogasana STEP – 1 : Introduction of Asana

• Name: Ardha-ustrasana

• Meaning: Half camel

• Justification: Half of camel posture

• Type: Sitting

• Category: Culturative

• Stithi: Dandasana

• Vishranti: Shithila dandasana

• Counts: 4

• Complimentary: Paschimottanasan

For details

please contact

Yogacharya

Prasad

STEP – 2 : Demonstration

• Silent Demonstration: Final posture as shown in figure

• Demonstration with counts, explanation and breathing: Come to Stithi (Dandasana)

• Ekam: Inhale exhale; stand on your knees

• Dve: Inhale and bend backwards, put your palms on the back, fingers pointing towards

body Hold the posture for 1 minute with normal breathing

• Trini: Inhale and release hands and straighten

• Chatvari: Exhale and come to stithi

• Come to sithila dandasana and relax.

STEP – 4 : SUBTLE points

• Knees should be together

• Don’t spread your elbows

• Perform the complementary asana.

STEP – 3 : Benefits and Limitations

Specific Benefits:

• Makes spine flexible

• Increases circulation to head region

• Corrects thyroid glands

Specific Limitations:

• People who undergone recent chest / abdomen surgery should avoid posture

• People with hernia problem should avoid posture

• People with severe hypertension should avoid this posture

P a g e 2 5

Next month Dec

2013 we are

celebrating

Christmas. Please

send your

contributions

based on the same


Participate

Weekly satsangs: At Prabhuji s place over the weekends

and at NR Colony (open to all) 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 xsub-

[email protected] and [email protected]

Spiritual Insights: You can contribute short articles on your spiritual

experience, your love for Sadguru (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 Kannada font. Copy paste

the Kannada font in the body of Gmail and mail the same.

Transcribe: Well 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 contributions can be mailed to [email protected] and ga-

[email protected]

Come Online:

• Atmajyothi Satsang is online at www.atmajyothi-satsang.org.

• Atmajyothi Satsang is also on Facebook and Prabhuji can be

reached at [email protected]

• Listen to Prabhuji's live and recorded talks on YouTube at

http://www.youtube.com/user/atmajyothisatsang

• Atmajyothi Vishwa Gurukulams classes on Gita and Upanishads for

children are broadcast on www.ustream.tv/channel/atmajyothi-

LADS

Page 3: Pictures and short reports of Satsang activities

Divya Jyothi nov 2013

Documents

Transcript of Divya Jyothi nov 2013