Prabhuji Speaks 2

Panchadasi 5

Soundarya Lahari 6

Sri Lalitha Sahasranama 7

Patanjali Yoga Sutra 9

LADS - Chapter 8 10

Sanatana Dharma 3

The monthly ezine from the Light of the Self Foundation

Nigoodam - Hidden Deep inside

You have to make your body as one wooden piece and Omkara as the other wooden piece, rub them together and

create the fire. Dhyana, you have to meditate, and then you will realize nigoodam, hidden deep in you the subtlest of

the subtlest principle of Supreme Reality. So here speaking of Dhyana, the meditation, what is Meditation? Our mind

is constantly looking for objects and seeking satisfaction through objects. The mind has an identity called subject.

When I speak to you, ‘I’ speak, that ‘I’ comes from an identity, I cannot speak without that identity. Now I am speak‐

ing from an identity called a teacher or a Guru. I may speak from an identity called Father or Mother. Whenever we

speak there is an identity and this identity is called ‘I’. ‘Nanu’. So when we say ‘dehamaranim krutva’, the body has to

be made as a wooden piece, but here, it is not the physical body, it is what you consider as your identity and that

should be the lower piece of the two wooden pieces. So what is your identity when you talk or you meditate? That ‘I’

should be rubbed with Omkara. You have to chant and contemplate on Omkara. So, you have to contemplate on

Omkara and there are different ways of contemplation, first you say ‘Om’, then the mind becomes silent. When the

mind becomes silent, there is no ‘you’ and the others. No separation between you and the others. But suddenly identi‐

ty appears again, ‘Oh I am chanting the Omkara’, that identity ‘I’ appears. So, again you chant Omkara, again that

mind becomes silent and that ‘I’ disappears. Now you have to see why this ‘I’ is coming. What is this ‘I’ is about and

which ‘I’ is coming? That ‘I’ is an identity, ‘Oh I am a spiritual seeker, I am meditating, I am a devotee of that God’ will

come. So drop that identity. Then identity comes, “I am meditating’, who is that ‘I am’? Is the body meditating? Body

cannot meditate. Body is a vehicle. Is the mind meditating? Mind is an instrument. Who is this ‘I’? So mind has thou‐

sands of thoughts. By chanting Om you are reducing the thoughts to one thought and that one thought will arise with

the identity of the Self identity. Focus on one thought, make your mind silent and look at your own Self identity. All

false identities should drop and then what remains is your own true Self identity which is nothing but Sakshi, the wit‐

ness, the pure awareness. This is the process of meditation.

~ Prabhuji

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

Satyam Bruyat Priyam Bruyat Na Bruyat Satyam apri‐

yam. Priyam cha nanritam bruyat esha dharmo san‐

atanaha. This is a beautiful teaching of Sanatana Dhar‐

ma ‐ timeless eternal religion. Let us understand the

teaching. There are two realities ‐ Absolute reality and

relative reality. The Self ‐ Atma alone is absolute reali‐

ty and is called Satyam. The world of senses relative

(temporary) reality and is called Ritam. The word Rutu

meaning Season in Sanskrit and Rhythm ‐ periodicity

has come from Sanskrit word Ritam. There is another

word called Priyam in this sloka. There are two ways of

living shreyas and preyas as per Upanishads. Preyas

means immediate good while shreyas means ultimate

good. The sloka says we should speak always Satyam

(absolute reality). We should always speak Priyam. We

should not speak Anritam (false hood) even if it is for

immediate good. So, this small sloka teaches how to

live in truth.

Let us understand the deeper meaning of the above

sloka. Based on above sloka the questions that arise

are as follows:

What is truth (Satyam) and what is fact (Ritam)?

What is the difference between two?

How do you speak truth (Satyam) and how you should

not speak falsehood (anritam). How do you speak pri‐

yam (immediate good) and do not speak apriyam (not

immediate good)? What is Priya and Apriya?

What is the difference between Shreyas and Preyas?

What is satyam ‐Truth? What is ritam – fact?

The Self – Atma is absolute reality. This is satyam.

Knowledge of Atman is the fire that burns the identifi‐

cation with the body and the attachment with the ma‐

terialistic world. Atma Shimhaavalokana is the abso‐

lute reality. We must try to be our true nature ‐ the

subtle form; we should never recognise our self with

our gross form. How can we merge with

the Absolute who is Infinite! Just become a baby, de‐

sert your ego and be as simple as a baby's heart. Be

ready so that the God can flow – can enter you.

It is difficult for you to be HIM. But, for HIM it is very

easy to be you. Just give HIM a chance with full of ded‐

ication, and he will flow in full form and you are com‐

pletely filled with God Consciousness and nothing is

Sanatana Dharma

there. He will be in each and every part of your body.

He washes out your existence with his Infinite Exist‐

ence... than what is left is Just God Para Brahma... He

becomes you and you will become HIM. When you are

aware who you are that is Self‐Realization – this is

satyam.

What is ritam – fact? Because of the force of Pra‐

rabdha, the world and the body appear to the vision of

the Jnani or the Jivanmukta. Just as the potter's wheel

continues to revolve because of the force already given

by the stick of the potter, even after he has removed

the stick, so also the world and body appear for the

Jivanmukta on account of the force of Prarabdha, alt‐

hough in reality they are destroyed by the attainment

of knowledge of the Self. This is ritam ‐ fact.

What is the difference between the two, satyam ‐ real‐

ity and ritam ‐ fact?

Satyam is the reality, witness Consciousness. The reali‐

ty is within you. It is not in the external world. When

you become the witness consciousness, you are there

forever. You become limitless this is the infinity. This

is small ‘i’ becoming big ‘I’ – God and God is infinite in

all the ways. Anything is possible for you. Witnessing

is the happening; this is possible when you become

totally detached from the body mind and intellect.

Rith is the fact that you work, you use your body mind

and intellect. You live with your family, you will be

having responsibilities, you will be performing duties,

but once you are in sakshi bhava, you are doing ev‐

erthing without moving from witness consciousness.

Being in the state of sakshi bhava means that you re‐

main untouched and unperturbed within, under all

circumstances.

Jiva ‐ Body, Mind and intellect are the characteristics

of 'I'. When we identify with the body, mind & intel‐

lect, the conditions apply (limitations). This is pres‐

ence of 'I' (ego). This is Jiva. For Ishwara there is nei‐

ther characteristic nor condition, nor association with

body, mind & intellect. i.e., the absence of these quali‐

ties or without separateness is Ishwara‐Brahman. The

presence of 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 ‐

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

Jiva and Universal ‐ Ishwara. Even after Atma Jnana all

the conditions & limitations for 'I' will continue to ex‐

ist but with the awareness of "SELF".

How do you speak truth (Satyam) and how you should

not speak falsehood (anritam). How do you speak pri‐

yam (immediate good) and do not speak apriyam (not

immediate good)? What is Priya and Apriya?

The conversation between Yajnavalkya and Maitreyi

show us how to speak the truth. Yajnavalkya Said to

Maitreyi, his wife, "O Maitreyi Not indeed for the love

of husband is the husband dear; for the love of the Self

is the husband dear. And so also the wife, sons, prop‐

erty, friends, worlds and even the Devas themselves

are all dear because the one Self abides in all." If you

injure another man, you injure yourself. If you help

another man, you help yourself’’.

The falsehood is thinking that what I am saying is

truth. I love any person, thing because I feel happy.

The ultimate truth is whatever I do is for the sake of

my Self. For example, the deepest form of love is the

love for my children. But, when you analyse you come

to know that the love for our own children is because I

am happy from it. So the truth is even the love for our

own children is falsehood. Is this the selfish love or

love or self. Love for the self is the truth – satyam and

love for our own children is anitam – falsehood. Even

though this is satyam – it is said satyam apriyam na

bruyat.

What is the difference between Shreyas and Preyas?

Shreyas is what is most beneficial for us. Preyas is

what we like. I like junk food, doctor says do not eat

junk food as it is not good for health. What doctor says

is shreyas for me, but what I want is preyas.

To experience the divinity in human birth meeting

Bhagavantha, Atmasakshatkara is shreyas which is

possible in human life. Shreyas for human beings is

self‐realization but most of us struggle in preyas path –

Punarapi jananam , punarapi maranam.

Realizing our own nature – ‘Bliss’ is sreyas. Searching

or saying I want bliss is preyas. Drinking nectar

(amrita) is shreyas drinking alcohol is preyas. Shreyas

needs sadana and the result is permanent, preyas is

shortcut and temporary. Shreyas is the path of light,

preyas is the path of darkness.

Panchadasi - Tatva Viveka

Panchadashi – 26 & 27 Tad bhogāya puna bhogya bhogā yatana janmane, pañcīkaroti bhaga vān prayekam viyadā dikam (26) For the experience of the jiva and also for creating the objects of experience and the houses for living for jiva; the Lord grossifies each of the five elements like space etc. – 26. For the enjoyment of jiva the five great elements are pro‐duced. The gross body, the gross objects and the house for enjoyment are created and are dealt with for the en‐joyment to take place. By the will of Lord, all the five great elements undergo a process of grossification (panchikarana). For example, taking one of the five elements, namely water. The definition of water in Vedanta is ‘’because of which the taste is possible’’. The ‘rasa’ aspect is the tan‐matra of the water. It cannot be seen. The grossification is that process by which the unseen tanmatras of the five great elements are brought to our cognition as objects of knowledge. The Lord after creating the gross body and gross objects has a desire to experience. To experience the creation the Lord grossifies the great five elements. Grossification means the process of panchikarana or quintuplicating of the great elements. This is the tamoguna of the elements. The tamoguna aspect of these five elements is the cause and the effect is grossification takes place to create the gross body and the gross objects for enjoyment. The Tamoguna aspects of these five elements become the gross universe consisting of the Akasa or ether, Vayu or air, Tejas or fire, Apas or water, and Prithvi or earth. The process of Panchikarana or quintuplicating of ele‐ments is as follows: Half of the Tamoguna aspect of an element mixed with one‐eighths of each of the other four elements in their Tamoguna states, become five different elements. Similar is the way of the formation of the re‐maining elements. Ishvara – when the prakriti is sattva guna pradhana means when the sattava guna predominates and the three gunas are in a state of equilibrium it is called pra‐kriti – maya. When the prakriti full of sattva guna pra‐dhana reflects the Chidananda Brahman that reflected Brahman keeps the maya under his control. That reflec‐tion identified with maya is Ishvara. Isvara has mastery over Maya, because the latter is undi‐vided Sattvaguna while Jiva has no control over Avidya.

Jiva, the prakriti contaminated with rajas and tamas and when the three gunas are not in the state of equi‐librium, it is prakriti – avidya. When the prakriti con‐taminated with rajas and tamas reflects the Chidananda Brahman that reflected Brahman has no control over avidya. The reflection identified with avidya is jiva. Ishvara becomes jiva with his own will to enjoy the gross body, gross objects created by himself. dvidhā vidhāya caikaikam caturdhā prathamam punah, svasve tara dvitīyām śaih yojanāt pañca pañca te (27). Each of the element having halved, and the retaining the first part as it is, the second half gets further divided into four equal parts (each 1/8). Then the first half of each element unites with the 1/8 of the other four re‐maining elements to become grossified. (27) By the will of God each great element gets divided into two. The first half remains the same; it is pure and is not mixed up. The second half gets divided into four parts. Each being 1/8. The second half which is divided into four parts i.e. the four elements join the first half and together becomes grossified five elements. This grossification is with reference to tamo guna. The sattva and the rajo guna do not undergo any grossification.

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

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

��तौ ष�पचाश - �वसम�धक-पचाश-ददुके

हुतशे वाषि�ट-�चतुर�धक-पचाश-द�नले ।

#द�व �वः ष� %&शंन ्मन)स च चतुःषि�ट*र�त ये

मयूखा-.तषेा-म/युप*र तव पादा0बुज-युगम ्॥ 14 ॥

ksitau satpañcāśad‐dvisamadhika‐pañcāśa‐dudake hutaśe dvasasti‐ścaturadhika‐pañcāśa‐danile | divi dvih sat trimśan manasi ca catuhsastiriti ye mayūkhā‐stesā‐mapyupari tava pādāmbuja‐yugam || 14 (Avoiding famine, dacoity and epidemic) Your two holy feet are far above, The fifty six rays of the essence of earth of Muladhara, The fifty two rays of the essence of water of Manipura, The sixty two rays of the essence of fire of Swadhishthana, The fifty four rays of the essence of air of Anahatha, The seventy two rays of the essence of ether of Vishud‐dhi, And the sixty four rays of the essence of mind of Ajña Chakra. This verse describes how the Divine Mother Sri Tripura Sundari is both transcendent and immanent. In the cen‐ter of Sahasrara is the Thy transcendent station – pa‐dambuja yugam two holy feet of the Universal Mother. The two holy feet represents the totality of the Cosmos – the Macrocosm (Brahmanda) and the Microcosm (Pindanda) that can be described in terms of Sri Chakra – the symbol of Divine Mother Sri Tripura Sundari. Sa‐hasrara, the center of the thousand petalled Lotus known as Bindu is the seat of the Mother. From here the rays spread throughout Brahmanda and Pindanda. Brah‐manda and Pindanda are as follows.

Highest Chakra (7) ‐ Sahasrar ‐ Adhidevata ‐ Sadguru ‐ Loka Kailasa/Vaikunta/Satya Loka. Chakra (6) ‐ Ajna ‐ Adhidevata ‐ Shiva Shakti ‐ Loka Tapaha. Chakra (5) ‐ Vishuddha ‐ Adhidevata ‐ Shiva ‐ Loka Ja‐naha Chakra (4) ‐ Anahata ‐ Adhidevata ‐ Vishnu ‐ Lokaha Maha Chakra (3) ‐ Manipura ‐ Adhidevata ‐ Surya ‐ Lokaha Suvaha Chakra (2) ‐ Swadistana ‐ Adhidevata ‐ Shakti ‐ Lokha Bhuvaha Chakra (1) ‐ Muladhara ‐ Adhidevata ‐ Ganapati ‐ Lokaha Bhu Three Blocks ‐ Knots a). Brahma Granthi ‐ Binding to gross objects ‐ Karma b). Vishnu Granthi ‐ Binding to subtle objects ‐ Moha. c). Rudra Granthi ‐ Binding to ideas ‐ Ahankara Sri Chakra in human being (Pindanda): Muladhara (root‐support) the foundational chakra in the form of trian‐gular space in the midmost portion of the body at the base of the spinal column (meru‐danda). This is the ba‐sal chakra means 'root support' or foundation its main character is to be the source of physical desires It is a lotus of four petals signifying the earth element. Above Muladhara is Svadhishthana ‐ (own ground) lo‐cated in the region of the organ of generation in the form of a lotus with six petals signifying the water ele‐ment. Third centre is manipura ‐ (jewel filled) located around the navel, it is in the form of lotus with ten petals signi‐fying the fire element. Anahatha (unstruck sound) is the fourth centre located in the heart; it is a lotus of twelve petals representing the air element. Vishuddha (specially purified) is the centre located be‐hind the throat in the form of a lotus with sixteen petals, representing the space (akasha) element. The sixth centre is Ajna (all knowing or command) lo‐cated between the eyebrows in the form of a lotus with two petals. Beyond these six centres that are contained within the individual constitution is the thousand petals Lotus ‐ Sahasrara that is located about four fingerbreadths above the crown of the head, outside the body. This is the citadel without support – Niraalamba puri wherein dwells the primal power ‐ Aadya‐shakti. The six centres are the house of six divinities Brahma, Vishnu, Rudra, Isvara, Sadashiva and Paramashiva and the seventh cen‐tre is the residence of Shiva Shakti Ikya roopa – Pure Consciousness and Energy.

Soundarya Lahari: Verse 13

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

where the Divine Mother resides with Shiva. The tree was the favourite to Lord Krishna, who was playing his flute along with Radha under the tree. This is the play of jivatma (Radha) and Paramatma (Krishna). He also used to plays with his friends under the Kadamb tree using the unique globular flower of the tree. Hence the tree is also known God's favourite. Tatanka yugalibhuta tapanodupa mandala: Who has the orbs of the Sun and Moon as Her pair of ear pen‐dants. Sun and Moon represents the ida and the pinga‐la nadi. As is macrocosm so is microcosm. Human body is a microcosmic representation of the macro‐cosm. It is like seed and tree. Seed has all the proper‐ties of the tree. Human body has three channels called ida pingala sushumna. Ida ‐ means lunar ‐ current in‐fluenced by Moon. Pingala means ‐ solar ‐ current in‐fluenced by Sun. Sushumna means ‐ transcendent ‐ Brahmanadi. Normally state of consciousness involves pranic current flow in ida and pingala. During deep meditation/transcendent state ‐ turiya, current flows in brahmana‐di ‐ called sushumna. During parva kala ‐ auspicious period ‐ solar/lunar eclipse, the pattern of current in ida and pingala are disturbed. Pranic energy starts flowing in Sushumna. This will give an experience of Transcendence ‐ deep meditative state. These two nadis have become ornaments of the Uni‐versal Mother’s ears.

Kadamba manjari

ॐ कद0बमजर89/तकण;पूरमनोहरायै नमः ।

ॐ ताट>कयुगल8भूततपनोडुपमAडलायै नमः । om kadambamañjarīklptakarnapūramanoharāyai namah | om tātankayugalībhūtatapanodupamandalāyai namah | Kadamba manjari klupta karnapura manohara: Who is radiant and charming with a bunch of Kadamba flowers over her ears Tatanka yugalibhuta tapanodupa mandala: Who has the orbs of the Sun and Moon as Her pair of ear pendants. Kadamba manjari klupta karnapura manohara: Who is radiant and charming with a bunch of Kadamba flowers over her ears. Above the ears of the Universal Mother is the Sahasrara. Kadamba flower represents the Sahasrara

Lalitha Sahasranama

Sri Chakra in entire Cosmos – Brahmanda – Bhupura the outer most enclosure is the gateway for spiritual accomplishment where the powers of ten spirits are acquired for self‐protection along the spiritual journey. Anima, mahima, lagima, garima etc. The surrounding square (bhupura) and the triple girdle (tri‐vritta) repre‐sent the Muladhara center (emanation – Srsihti). The sixteen petals lotus ‐ Shodasha patrika and the eight petals lotus ashta‐dala that are outside the main pattern correspond to the Svadhisthana centre (presentation – sthiti) The fourteen‐cornered figure Chaturdasara – the outer and the inner ten cornered figures bahir dasara and antar dasara represent the Ma‐nipura center (absorption –samhriti‐laya) The eight‐cornered figure Ashtara and the primary tri‐angle trikona together correspond with Anahata centre at the heart. The central point bindu in its visible aspect represents the Vishuddha centre and its invisible aspect the Ajna centre. The transcendental import of the entire Yantra is be‐yond the Ajna centre stretching till the mystical thou‐sand petals lotus Sahasrara on the crown of the head which is the seat of The Universal Mother Goddess Sri Lalitambika – Shiva and Shakti Ikya Roopa.

Zen Koans

Source: http://www.ashidakim.com/zenkoans/zenindex.html

The First Principle

When one goes to Obaku temple in Kyoto he sees carved over the gate the words "The First Prin‐

ciple". The letters are unusually large, and those who appreciate calligraphy always admire them

as being a masterpiece. They were drawn by Kosen two hundred years ago.

When the master drew them he did so on paper, from which the workmen made the large carving

in wood. As Kosen sketched the letters a bold pupil was with him who had made several gallons

of ink for the calligraphy and who never failed to criticise his master's work.

"That is not good," he told Kosen after his first effort.

"How is this one?"

"Poor. Worse than before," pronounced the pupil.

Kosen patiently wrote one sheet after another until eighty‐four First Principles had accumulated,

still without the approval of the pupil.

Then when the young man stepped outside for a few moments, Kosen thought: "Now this is my

chance to escape his keen eye," and he wrote hurriedly, with a mind free from distraction: "The

First Principle."

"A masterpiece," pronounced the pupil.

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

Patanjali Yoga Sutras

Satsanga

Chapter 2 Sutra 41 (2.41), 12th October, 2012

सBवशु �धः सौमन.यैकाCयेिDEयजयाFमदश;न योGयFवा�न च

॥४१॥

Sattva‐śuddhihi saumanasya‐ikāgry‐endriyajaya‐

ātmadarśana yogyatvāni ca ||41||

My humble pranams to all Atmajyothis, the Divine

Light of the Self. Today, let us contemplate further on

growing in purity. One can grow in purity with Satsan‐

ga, the company of people who are focused on Enlight‐

enment, liberation, who work on uplifting and purify‐

ing themselves for Self Realization and study of Shas‐

thra which are the sayings and teachings of Enlight‐

ened Masters. In the presence of a Spiritual Master, in

the talks of a Spiritual Master, one finds glimpses of

truth and peace of mind. Listening and contemplating

on what is told by a Spiritual master purifies the mind.

When one performs Seva, service, the mind becomes

purified, silent and peaceful and increases the qualities

of Sattva. Sadhana, the spiritual practices which we

teach in Atma Darshana Yoga, involving yoga for body,

mind and spirit, purifies the mind. Sharanagati, sur‐

render to the Universal Consciousness is the highest

practice for purification of the mind. All these practic‐

es together bring serenity, peace and purity in the

mind called Shaucha. With Shaucha or Sattva shuddhi,

the individual blooms. Purity can be understood as

doing or as being. It is a spiritual quality, a person’s

inner nature is imbued in Sattva, he becomes a Satvik

being, a purified being. A purified being has a Satvik

mind – which clearly reflects the pure consciousness.

He/She is happy and has focused mind with which one

can realize the Self. For example, sunlight reflects on

water, on a stone and on a mirror. Reflection of sun‐

light in mirror is very clear. Similarly, in Rajo guna or

Tamo guna the consciousness is reflected, but the

quality is very poor, whereas in Satva guna the con‐

sciousness is reflected fully and one gets close to con‐

sciousness, divinity or the inner Self. When one engag‐

es in Atma Darshana Yoga meditation practices, the

mind becomes silent, Satvik and moves closer to the

inner Self, and Self Realization dawns.

The moment you have in your heart this

extraordinary thing called love and feel the

depth, the delight, the ecstasy of it, you

will discover that for you the world is

transformed.

Jiddu Krishnamurti

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

God can only be touched with devotion

Shloka 2. 23

nainam chindanti sastrani

nainam dahati pavakah

na cainam kledayanty apo

na sosayati marutah

Paramatma(God) can never be cut to pieces by any weapon,

nor burned by fire, nor moistened by water, nor withered

by the wind.

It was a Saturday evening and Grandpa Hari searching for

something in his bag. Kishan’s mother asked if she could

help him search. Grandpa Hari said, “I had got a movie

DVD to watch with the children, but I’m not able to find it.

Ah, here it is!”

He found the DVD in his bag. Kishan’s mother asked him

which movie it was. “Bhakta Prahlada”, he said.

Kishan’s mother was delighted as she recollected the time

when she had watched the movie. She told Grandpa Hari

that her father used to tell the story of Prahlada beautifully.

She then went into the living room and called out, “Kishan,

Chetana come down here. We are going to watch a movie

that Grandpa Hari has brought.”

Kishan and Chetana were excited and they sat to watch TV

with Grandpa Hari and their mother. Kishan liked Prahla‐

da. He started feeling the same devotion and faith in God

which Prahlada experienced. Kishan was thrilled when he

saw how Hiranyakashyap's soldiers tried different methods

to kill Prahlada but Prahlada was protected by God every

single time. When they took a break for tea Kishan asked

Grandpa Hari, "How it is possible that none of the weapons

could kill Prahlada?”

Grandpa Hari said, "Kishu, Prahlada has great love for God.

He was constantly thinking about God and talking about

God. Pleased with his devotion, God was ever with him.

That is why he could not be killed by any of the weapons

nor by the fire, water etc. God cannot be reached by any

other means other than true devotion, true love for him.

The same thing was told by Lord Krishna to Arjuna in Bha‐

gavad Gita. Let us together chant that Shloka from Gita."

nainam chindanti sastrani

nainam dahati pavakah

na cainam kledayanty apo

na sosayati marutah

After they all finished chanting Grandpa Hari contin‐

ued, “Now do you understand why Prahlada could not

be killed by any of the methods that were used to kill

him?”

“The Shloka says that God cannot be killed through

weapons or burnt through fire, but here Prahlada is

not getting harmed, is Prahlada God?” asked Chetana

Grandpa Hari replied, “My dear Chetana, Prahlada has

become very very close to God because of his devotion,

he has given his entire heart and mind to God and God

is seated in his heart. God loves him back that is why

he is safe.”

“Does God love me?” Chetana asked.

Grandpa Hari hugged Chetana and said, “Yes he does,

and the more you love him the more he will love you

and always protect you.”

LADS ‐ Chapter 9

Purpose of Life

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