From the editors desk

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

Prabhuji Speaks 3

Panchadasi - Tatva

Viveka 4

Patanjali Yoga Sutra 6

Swetasvara Upanishad

Bhavadhare 9

The Hidden Treasures

of the Self 29

Baba Explains 30

Prabhuji’s articles in

Bodhi Vruksha 31

Sanatana Dharma 34

Thoughts 35

Mundaka Upanishad 36

Sakshibhavada

Adbhutagalu 39

Lalitha Sahasranama 41

Yogasana 43

Divya Jyothi J U N E 2 0 1 3 I S S U E 1 8

Hari Om,

Vidyaranya is one of the important preceptors of Advaita phi-

losophy in the history of Sanatana Dharma. To the discriminative

student, His work Panchadasi stands as an invaluable guide and

testament assisting in the search of truth. This month we are cele-

brating Vidyaranya Jayanthi and have featured quotes from

Panchadasi. We are also celebrating the teachings of Meher

Baba and have a couple of articles based on his teachings.

Hope you enjoy this edition.

- In Guruseva.

P a g e 3

D i v y a J y o t h i

Prabhuji Speaks - Illusion of time

Dear Atmajyothis,

Let us contemplate of the principle of Time. All of us per-

ceive 3 aspects of Time – the past, the present and the

future. Time seems to be ceaselessly flowing from past to

the future. Past is fixed and dead. Is this true ? Time

seems to be driving us towards a destiny of our own mak-

ing.

Many philosophers are of the opinion that time is an illu-

sion . Look at our own states of being. We go through 3

states everyday ( waking dreaming, and deep sleep).

We have different sense of timing in each of these states.

In waking state, we experience the world though physical

body. In dream state we experience with a dream body. Finally in deep sleep the passage of

time stops. When someone is happy time flies off. On the other hand, if someone is unhappy,

time appears to be slowing down drastically. For the same person, time appears to be different

in different circumstances. Process of Time seems to be different for different people.

What is time in reality ? Many people confuse the clock with time. Clock is a measurement of

time . Clock is just measuring instrument but clock itself is not time. How do you experience time.

You observe an object and then shift your attention to any other object. The shifting of aware-

ness from one point to the other seems to be giving rise to experience of time. Is it possible to

travel back in time ? Is it possible to travel to the future. For both the answer seems to be yes.

Science does not discount the possibility of travel into the future/ past. If we analyze our expe-

rience carefully, memory seems to be the prime cause of feeling of time. Children have no past

memory and hence there is no passage of time.

The goal of spiritual practice is to move from time to timeless.

P a g e 4

D i v y a J y o t h i

Salutation to the

lotus feet of my

Guru Sri Sanka-

rananda whose

only work is to

destroy the mon-

ster of primal

nescience togeth-

er with its effect,

the phenomenal

universe.

Parama Sadgurugalige Namanagalu, Salutations to Pujaneya Prabhuji.

''O Sadgurudeva! Gurudeva is the Light of Self - Atmajyothi, the Light of the Universe - Brahma-

jyothi, Light to the world – Jagatjyothi, Light of Love- Premajyothi, Light of Compassion - Karuna-

jyothi, Light of Wisdom - Jnanajyothi. Sadgurudeva is the Light of Pure Consciousness - Shudda

Prajnaajyothi. O Gurudeva! O Pujaneya! Please bless me to Merge in Your Lotus Feet'.

14 तःय हतः समानािभहारः पऽ�िनौतौ |

इहाना�दर�व�व �यमोहकिनब धनम || १४ ||

The cause of hiding the voice of the son is the concealment in the simultaneous chanting by all stu-

dents; and here in the present topic, that although the Atman is abundantly present, is concealed

by intense delusion alone. (14)

Commentary: What is it that is that causes such a contrary knowledge? It is Pratibandha. And how

can this Pratibandha be removed? Pratibandha means obstacle. Here he is unable to hear his sons

voice because all the other students were chanting along with his son. If the master has to hear his

sons voice alone, all the other students should stop chanting, then his sons voice which was hidden

in the many voices can be clearly audible. Therefore, the obstacle here is not only the collective

voices of the students but that 'I'ness and 'My'ness.

One with body & mind concept is attached. They are attached with I ness. What all they think it to

be theirs, like their things, their power, their subject, their fame, their people; they are very much

possessive about it. This makes them cling to it. Therefore, attachment means clinging to a person,

thing etc., when you cling to a particular thing or a person, the fear of losing it agitates the mind.

The first disturbance of the mind is desire for something. The desire is the seed which grows into

tree with different branches like name, form, thing and activities to which we cling to. We not only

cling to the objects but we cling physically, emotionally and intellectually. That obstacle has to be

removed or made silent.

In the same way, although the Atman is of the nature of Sat-Chit-Ananda, we are not able to un-

derstand or experience it because of wrong or opposite understanding. This is nothing but igno-

rance. The remedy is to understand in the correct way or remove the ignorance. Ignorance is the

obstacle here in the form of Vyamoha.

The obstacle is the confused state due to the attachment or Vyamoha. Vyamoha is the special at-

tachment or attachment with blindness. In Vyamoha the confusion is deep rooted. Vyamoha is not

only responsible for wrong perception but it is also inability to understand the right thing. We can

see this Moha and Vyamoha in Sri Bhagavadgita where Arjuna was against the war in the begin-

ning as his angle in perceiving was wrong. He was in utter confusion because he could not fight

against his own ones, this is Moha. Moha is confusion of thought, distraction of the mind. Sri Krish-

na, by imparting the knowledge of Unity (yoga) to Arjuna destroyed the confusion of thoughts, the

mind became silent. When he imparts the knowledge of Unity, where is the bewilderment or what

Panchadasi - Tatva Viveka

P a g e 5

D i v y a J y o t h i

This discussion

about the discrim-

ination of Truth

(Brahman) (from

untruth) is being

initiated for the

easy understand-

ing of those

whose hearts

have been puri-

fied by service to

the pair of lotus

feet of the Teach-

er.

sorrow can one have! If this is Moha let us see what Vyamoha means!

Vyamoha means blind attachment. This we can see with King Dhrutarashtra. He was not only blind

physically, but he was blind emotionally. He could never see his sons greatest mistakes also. His

blind love towards his son was the greatest obstacle. Arjunas attachment was due to ignorance

but Dhrutarashtras was a blind attachment. He could never come out of it. It was like a blind per-

son leading another blind person. Vyamoha means blind attachment that you depend upon an

object or being. If that object or person is taken away from you, you feel as if a part of you has

been taken away. You feel you are not a whole person without that. You cannot function without

that. This is Maha Moha which is also called Vyamoha.

The obstacle is removed with the knowledge of Unity. Arjuna was so much confused and attached

towards his relatives that he could not fight in the battle field. Arjuna surrendered himself to Sri

Krishna. Arjuna was the means to impart the knowledge of Unity to millions of millions of human

beings by Sri Krishna. This was the grace showered on Arjuna. Arjuna is not just a person in Maha-

bharata or Srimad Bhagavadgita, Arjuna is the state of mind, Arjuna is the way of living in our

daily life. Sri Krishna is in the form of Sadguru showering grace on his devotees or disciple who

has surrendered to him. By the grace of Gurudeva, the ignorance which is the root cause of at-

tachment is destroyed with the weapon called the knowledge of Wisdom.

This does not mean disassociating from the objects, being or activities. You have to just root out

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

ate freely without being attached. Thus, Vyamoha is a combination of wrong perception and the

absence of knowledge which is nothing but Avidya. Avidya again is the combination of non-

existence and ignorance resulting in wrong knowledge.

The Atman is beginningless – Anadi. The ignorance can end at some point but Atman is eternal –

never ends – Na astameti. We will see in next sloka the nature of this Avidya, and how it can be

removed.

Shirasa Namisuva,

Tamma Pada sevaki

P a g e 6

D i v y a J y o t h i

The objects of

knowledge, viz.,

sound, touch, etc.,

which are per-

ceived in the

waking state, are

different from

each other be-

cause of their

peculiarities; but

the consciousness

of these, which is

different from

them, does not

differ because of

its homogeneity.

Talk by Sadguru Prabhuji on Patanjali Yoga Sutra – Aparigraha

Chapter 2 Sutra 39

13th October, 2012

My humble Pranams to all Atmajyothis, the divine lights of the Self. Today, we shall discuss about

one of the Patanjali Yoga Sutra, Aparigraha, non possessiveness. We have spoken so far dis-

cussed about the five yamas, Ahimsa, Astheya, Sathya, Brhamacharya and now Aparigraha,

which means non possessiveness. Mind wants to grasp, hold on to something, and possess some-

thing. Non possession is called Aparigraha.

Let me tell a story. There was a monk who lived on the top of the Himalayas meditating for en-

lightenment. He had very few possessions, only a loin cloth. He lived an austere life. There was a

rat in his hut, which used to cut his loin cloth into pieces. That was a big problem for him. To pro-

tect the loin clothes from the rat, he brought a cat. Once the cat came, the problem of the rat was

solved, but a new problem started. The cat had to be fed milk. He now, brought a cow to feed

the cat. The cow had to be fed and maintained. He had no choice but to get married. After mar-

riage he had children and to take care of them he came down from Himalayas and started work-

ing. This is how our life possessions begin too. We start with a small need and to fulfill that we

acquire something and the acquisitions become a problem and it goes on. Need becomes greed,

and greed becomes possessiveness and this cycle continues. Patanjali Yoga Sutra addresses this

nature of human beings, grasping and possessiveness is dealt with in this sutra on Aparigraha.

अप&रमहःथय) ज मकथता सबोधः ॥३९॥

aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ ||39||

When one is steadfast in non-possessiveness or non-grasping with the senses (aparigraha), there

arises knowledge of the why and wherefore of past and future incarnations. For one who is es-

tablished in non possessiveness, the origin of life becomes clear. He becomes aware of his origin

of birth and life. Let us understand how these are related. The minds nature is to hold onto some-

thing. We hold on because there is inherent fear in us. The fear of being limited, vulnerable, fear

of death, loss of reputation, fear of losing something makes us desire, aspire for something more.

The root of human existence is fear because we identify with the body, mind and intellect and

when we do so, we have a limited identity, the Self which is infinite, boundless, peace and bliss.

Instead of identifying with our infinite nature, we identify with the finite nature which is the mortal

body. The moment we do so, fear grips us and this identification is called Avidya or ignorance.

When ignorance takes possession of us, we feel separate from existence. This separation causes

fear, deep rotted fear, even though one does not express it, there is a fear inside and this gives

rise to desires, survival instincts. I have to grow, become bigger, larger, so that I am protected

from the existence. This fear is the cause of our birth. Now, the human being starts accumulating

Patanjali Yoga Sutra - Talk 9

P a g e 7

D i v y a J y o t h i

Similar is the case

in the dream

state. Here the

perceived objects

are transient and

in the waking

state they seem

permanent. So

there is differ-

ence between

them. But the

(perceiving) con-

sciousness in both

the states does

not differ. It is

homogeneous.

more and more to overcome this fear. I have heard of people having a wardrobe full of clothes

and shoes which they will never use, all these possessions are born out of greed, not need.

Aparigraha means identifying out need clearly and acquiring what is required for our need and

dropping greed. With greed, we are snatching from someone; we are eating into somebody

else's requirement and need. At the physical level, Aparigraha mean non possession of objects

beyond our needs. Mahatma Gandhi had only two pieces of cloth. He lived a life of simplicity

and brought awakening of the masses in India, gave them courage and strength for gaining free-

dom from colonial rule. Mother Theresa lived a life of simplicity and brought peace and love to

millions. Mata Amritanandamayi lives so and brings peace to millions. Light luggage for a com-

fortable journey. We know this with respect to travel. In the journey of life too, we have to learn

how to have light luggage. Aparigraha, means going through the journey of life with light lug-

gage. What to do with excess possessions? Try to see somebody who needs it. Keep what is re-

quired and give the rest to someone who can use it. If you have 100 pairs of shoes, you will not

use 90 pairs. Probably, if you donate those, some people can be helped. When you waste food,

your leftover can give life to somebody. There are many who do not even have one meal a day.

When you waste, see if you can donate it to somebody who can survive on that. Non possessive-

ness is living with minimum and doing service with excess.

At the psychological level we have possessions; we get stuck to ideas, concepts, and memories.

When you are stuck, you either live in the past or future, memories are dead past, unreal, and we

live in that. Dropping identification with memory, good or bad, dropping our projection of past

into future is psychological Aparigraha. Living in the eternity of the present is called Aparigraha.

As you meditate and contemplate, your true nature becomes more evident. Bliss, infinity, non pos-

sessiveness are the true nature of the Self. Self does not hold on to anything. The true nature of

Self is complete freedom from all kinds of possessiveness. Once we really understand this, then

Janma khatham, the origin of life becomes very clear. What is that origin? It is ignorance, which

leads to desire, to greed, to possessiveness and to misery, because the more you possess, the

more you have to hold onto. There is no threat perception. Think over, who is more worried, an

emperor or a monk? Emperor is more tensed as he has to protect, guard so many things, whereas

a monk is relaxed as he has less possessions. Less luggage, light luggage, journey becomes more

comfortable. Aparigraha means traveling light in life, having less baggage, using surplus bag-

gage for the benefit of someone who needs it. In true sense, Aparigraha means dropping all

mental identities, thoughts, memories, feelings and projections onto the future and living in the

present moment.

P a g e 8

D i v y a J y o t h i

A person awak-

ing from deep

sleep consciously

remembers his

lack of percep-

tion during that

state. Remem-

brance consists of

objects experi-

enced earlier. It is

therefore clear

that even in deep

sleep 'want of

knowledge' is

perceived.

Zen Koans The Living Buddha & the Tubmaker

Zen masters give personal guidance in a secluded room. No one enters while teacher and pu-

pil are together.

Mokurai, the Zen master of Kennin temple in Kyoto, used to enjoy talking with merchants and

newspapermen as well as with his pupils. A certain tubmaker was almost illiterate. He would

ask foolish questions of Mokurai, have tea, and then go away.

One day while the tubmaker was there Mokurai wished to give personal guidance to a disci-

ple, so he asked the tubmaker to wait in another room.

"I understand you are a living Buddha," the man protested. "Even the stone Buddhas in the

temple never refuse the numerous persons who come together before them. Why then should I

be excluded?"

Mokurai had to go outside to see his disciple.

The Thief Who Became a Disciple

One evening as Shichiri Kojun was reciting sutras a thief with a sharp sword entered, demand-

ing wither his money or his life.

Shichiri told him: "Do not disturb me. You can find the money in that drawer." Then he resumed

his recitation.

A little while afterwards he stopped and called: "Don't take it all. I need some to pay taxes

with tomorrow."

The intruder gathered up most of the money and started to leave. "Thank a person when you

receive a gift," Shichiri added. The man thanked him and made off.

A few days afterwards the fellow was caught and confessed, among others, the offense

against Shichiri. When Shichiri was called as a witness he said: "This man is no thief, at least as

far as I am concerned. I gave him the money and he thanked me for it."

After he had finished his prison term, the man went to Shichiri and became his disciple.

P a g e 9

D i v y a J y o t h i

This consciousness

(in the deep sleep

state) is indeed

distinct from the

object (here, ig-

norance), but not

from itself, as is

the consciousness

in the state of

dream. Thus in all

the three states

the consciousness

(being homoge-

neous) is the

same. It is so in

other days too.

Swetaswara Upanishad Bhavadhare

We will continue with the chapter one and shloka number 9 of the Swetaswara Upanishad.

/ा/ौ �ावजावीशनीशा-

वाजा 3का भो4 भो6याथ7य4ा |

अन त8ा9मा �व:;पो 3कता7

ऽय यदा �व दत = मतत || ९ ||

Eshwara, the Lord is all knowing. The jiva, which is the individual Consciousness, is ignorant,

ajnani. The prakriti, nature is there for the enjoyment of the individual Consciousness. When one

realizes all these three as brahma swarupa or of the nature of the Consciousness, then he/she

will be completely fulfilled with life, Krutakritya, means nothing else to be done. Once he/she

realizes that jiva (the individual Consciousness ),Eshwara ( the Lord) and the prakriti (the nature),

all these three are nothing but that pure Consciousness, Paramatma, then he/she who realizes this

will become free from all the bondages.

There are two things which are spoken here. One is Eshwara, the Lord and the other is jiva, the

individual Consciousness. The lord is all knowing. He knows everything because whatever is re-

quired in the Universe for creation, sustenance and destruction, everything is to be known by the

Lord. There is nothing which Lord doesn't know. Every aspect of creation, whether it is molecular

level or at the galaxy level or at the level of the human beings is known by the Lord. He is all

knowing. All pervading and all-knowing Lord is called Eshwara.

Then there is jivatma, the individual Consciousness, what we are. Individual Consciousness is igno-

rant, ajnani. There is ignorance for the Individual and there is no trace of ignorance for the Lord.

The individual cant even see what is beyond this door. The individual cant see what is there to-

morrow. Individual cannot remember what happened in the past life or even what happened a

couple of months ago. The past, present and the future is clearly visible to the Lord. It is like a

mountain, somebody who is sitting on the top of mountain can see everything that is happening

below the mountain. Suppose a vehicle is coming very fast and there is a pit on the road, the

person who is sitting on the top of the mountain can very well see that this person driving the ve-

hicle can meet with an accident. Whereas the driver cannot see the pit and he gets trapped. So,

what is your future is the present for the Lord. What is your past is also the present for the Lord.

Whereas for you there is a future as you don't know what is coming, But for the Lord, your past,

present and the future is the present which is visible now. He is sarvajna, mean he knows every-

thing. Whereas individual has very limited sense organs, limited ability. For the enjoyment of the

jiva, this nature, prakriti is there. It is very beautiful; there is sun, moon, earth, wind, trees, moun-

tains, rivers, ocean etc. there are living and non-living beings. This whole universe is there for the

experience of the individual Consciousness, jivatma.

P a g e 1 0

D i v y a J y o t h i

Through the

many months,

years, ages and

world cycles, past

and future, con-

sciousness is the

same; it neither

rises nor sets

(unlike the sun); it

is self-revealing.

Now, one aspect of the jivatma, the individual Consciousness, is you and another aspect is the

Lord and you have to understand that both jivatma and the Lord are unborn, ajaaha. They are

not born and they have no death also. Then how come I am born and I have a date of birth. That

has nothing to do with your birth. That is the birth of the body. You have nothing to do with the

birth of the body. Because of the ignorance, jivatma thinks that I am the body, mind and the intel-

lect and because of this, jivatma has the concept that I have a birth and I am going to die.

Whereas, the Lord has no such concept. The Lord is free from such concepts. Lord is free from

ignorance. Both Lord and the jivatma are unborn in reality. They are neither born nor do they

die. Neither there is bondage nor there is liberation for him. Of course there is no question of

liberation for the Lord; there is liberation for the jivatma. Then what is Enlightenment, what is lib-

eration? The wrong understanding that I am the body, mind and the intellect has to go. This

wrong identification comes with ignorance, ajnana. That has to drop. The jivatma realizes that I

am unborn, ajaaha. The jivatma, Eshwara and prakriti are also unborn. Paramatma is also un-

born only. But what is there is only manifestation. Manifestation is imperfect. In the morning state

you see the world. In the dream state you see some other world and in the deep sleep state the

world disappears. Nothing is remaining. So which was reality? What you saw in the morning or

dream or deep sleep state, which was reality? Everything what you see is temporary, it is a man-

ifestation. Now behind the manifestation, there is atma, the Self. One sishya, was sitting in front

of an ashram near Ganga river. He asked his Master, “Master, they say everything is in the Self,

how is it possible?” Master asked the question, “Where are you?” Sishya replied, “I am sitting

near the Ganga River.” Master asked, “Where is Ganga river?” Sishya replied, “Ganga River is

flowing from the Himalayas.” Master asked, “Where are Himalayas?” Sishya replied,

“Himalayas are on the earth.” Master asked, “Where is earth?” Sishya says, “Earth is in the

space.” And when asked where is space? Sishya replied, “Space is in my mind.” Master asked,

“Where is the mind and Sishya said, “It is in my body.” Then Master asked, “Where is the mind

and the body?” For that Sishya replied, “That is in my Self, Atman, Consciousness.”

The whole universe is in you. When I say, you, it means not in the mind, it is in the Consciousness.

Now it appears as separate to us. The world is separate, I am separate, and the Consciousness is

separate. In reality everything is Consciousness only, sat-chit-ananda swarupa. Everything is of

the nature of existence, Consciousness and bliss. So, one who realizes the true nature of this exist-

ence, becomes free.

That ananda, the Supreme Lord is anantha, which means infinite. He takes the form of the Uni-

verse, but he is the non doer. The Lord is non doer. He is not doing anything. All this is an appear-

ance in the Consciousness. Appearance is not doing, appearance is the manifestation in Con-

sciousness. One who realizes the oneness of the jivatma, Eshwara and the prakriti (prakriti is the

result of maya, appearance) that all this is nothing but one Consciousness, the sat-chit-ananda,

Existence-Bliss-Ananda. He becomes free from all suffering. All our suffering is because we see

something else other than us, something else existing other than God. The God or Consciousness is

only there. Everything is of the nature of Consciousness. How is that? Like all the ornaments which

are made up of Gold, whether it is ring, necklace, bangle or chain are nothing but gold only. The

basis of all ornaments is only gold. The gold itself has taken various forms, but still it is only gold.

Similarly the whole universe is nothing but the form of Consciousness only. So if you look at the

gold as bangle and forget that it is gold or you may look at the ring and forget that it is gold,

P a g e 1 1

D i v y a J y o t h i

This consciousness,

which is our Self,

is of the nature of

supreme bliss, for

it is the object of

greatest love,

and love for the

Self is seen in

every man, who

wishes, 'May I

never cease to

be', 'May I exist

forever'.

you are stuck to the form. Similarly everything in the universe is of the nature of pure Conscious-

ness only. Form is an appearance in the Consciousness and one who realizes this will realize the

Brahman, the God and he becomes free from all sufferings.

You have to understand the difference between Eshwara and the Parabrahma. Parabrahma is

nirguna and niraakara. He has no qualities and he is of formless nature. Our mind cannot under-

stand the formless nature of the nirguna and the niraakara Brahma. Our mind cannot experi-

ence it. Because jiva is identified with the body, mind and the intellect, what he experiences this

Paramatma or Universe, he experiences that as Saguna Brahma, the form of the Lord. Because I

have a body, I experience the Universe as the body of the Lord, Eshwara. When you realize

that you are not the body, mind and the intellect, then you experience or realize the nirguna

brahma or Parabrahma. As long as you identify with the body, the Lord, Eshwara has a form or

body. The moment you identify with the formless nature of yourself which is Consciousness, and

then you experience the Lord as formless reality which is called Nirguna Brahma. It is like, when

I wear the color glasses, the world appears in that color. Similarly when I wear the body, identi-

fy with the body, everything in the world appears to have embodied including the Lord. So that

is why we say Shiva is in Kailasa. We start thinking and experiencing the Lord as a body. And

that is because you have forgotten that you are wearing the glasses called body, mind and the

intellect. Because of our ignorance of our identification with the body, mind and the intellect, we

also identify the infinite formless reality called Parabrahma as the form. But that is fine, be-

cause that is required for worship, for mind purification and when mind becomes purified you

will be able to realize that you are not the body, mind and the intellect.

Then you experience the niraakara, the nirguna aspect of the Lord which is Supreme Reality.

Here the individual Consciousness, the jivatma, has the first level of experience of God-

Realization, experiences oneness with the Universe. The universe is experienced as one living

being. It is called as Savikalpa Samadhi. The oneness is experienced at the deepest level. This

has once happened to an Astronaut. Three astronauts were sent to moon by the Americans. Two

of them landed on the moon and one Astronaut was orbiting around the moon in the lunar vehi-

cle. So suddenly that particular Astronaut realized that everything is oneness only. The universe

is one and the moment he experienced that his life changed totally. The other two Astronauts

who went with him, they collected some samples and came back to the module. The person who

was sitting in the module was experiencing the oneness of the universe. That is called Savikalpa

Samadhi. Everything in this Universe is from one single thread, flows from one Consciousness. It is

like all the waves in the ocean are nothing but the ocean only. Similarly all the living beings and

non livings beings are nothing but the manifestation or an aspect of the pure Consciousness

called the Paramatma. He had that realization and after coming back to the earth, he left his

Astronaut job and he opened a Research Center – A Research into Human Consciousness and

spent rest of his life on that. This experience is called Savikalpa Samadhi, it is experiencing the

Lord. The Lord has physical form called Vishwarupa, the subtle aspect of the Lord is called

Hiranyagarbha. So, these two are experienced as oneness which is called Savikalpa Samadhi.

Then there is a Nirvikalpa Samadhi, there is an experience of the formless aspect of reality. So,

P a g e 1 2

D i v y a J y o t h i

Others are loved

for the sake of

the Self, but the

Self is loved for

none other.

Therefore the

love for the Self

is the highest.

Hence the Self is

of the nature of

the highest bliss.

here in this shloka, he is speaking of the Saguna realization. Once you realize that the prakriti

or nature, the jivatma and the E or Lord are one manifestation, you become free from all suffer-

ings. This is about the realization called Saguna Brahma realization. In the Vedas, in yogic terms

it is called Savikalpa Samadhi. This is not a final state of liberation, but this is state of experi-

ence of oneness.

>र दानममता>र हरः

@शरा9मनावीशत दव एकः |

तःयािभBानाBोजनाCDवा भावा-

दछय8ा त �व:मायािनव�Cः || १० ||

Here, in this shloka the path of liberation is told. How do you become free from maya. Maya

means Ya Ma Iti maya. What is not there appears to be there. There is a world that appears to

be there. The livings beings, non- living beings, the stars, planets, galaxies appear to be there.

They are nothing but a super imposition of a Supreme Reality, Brahman, the Consciousness. How

is that possible? What happened in your dream? Suddenly a snake comes or a girl may come or

a boy comes and sometimes a nightmare can also come. Where are they? What was there in

your dream? There was nothing but mind only. The mind itself starts experiencing as a snake or

a building, the mind itself starts experiencing as the starts, moon, planets etc. That is about the

individual dream and you should see the cosmic dream, the Lords dream, the same Consciousness

of Lord appears as the stars, galaxies, planets, human beings, livings beings, non living beings.

And that dream of the Lord, the cosmic Consciousness is called maya. So there are two dreams,

the dream of the Lord called maya where the creation is there and in that you are also a dream

object and this dream object has its own dream called the individual dream. Don't have the im-

pression that the dream object is having the dream when it is sleeping. Your waking state is also

a dream. In the waking state dream, you are experiencing yourself as the body, mind and the

intellect. It is not a reality, it is only an appearance. The dream of the Lord is called maya which

is universal in nature and your own dream is called avidya, ignorance. You start experiencing

the I am body, mind and the intellect. Somebody says, “You look very good today” and you

will be very happy because look is about the body. You are not the body which you have for-

gotten and that is your individual dream. And not only that, you are not only forgetting that you

are dreaming, you start thinking that other people also. Whenever you use the word we, all the

problems you start with the word, we. You say, “We are in ignorance”, you will never say, “I am

in ignorance.” Why are you including all the people in your ignorance? So there are two

dreams, maya and avidya. avidya is individual dream, so when you come out of this individual

dream you will realize that maya is nothing but Paramatma only. Universe is nothing but Con-

sciousness, sat-chit-ananda swarupa only. Till this happens there is a trouble, suffering. So what

you have to do to come out of this suffering, this maya? It is very difficult to come out of this ma-

ya, extremely difficult. The maya or Lords power is spell binding.

There is a story. Once, Sage Narada became very egoistic. He started thinking, I am always

with Narayana, I always constantly think of Narayana and more over I am a Brahmachari, the

P a g e 1 3

D i v y a J y o t h i

In this way, it is

established by

reasoning that the

individual Self is

of the nature of

existence, con-

sciousness and

bliss. Similar is the

supreme Brah-

man. The identity

of the two is

taught in the

Upanishads.

maya can never touch me. I don't even know the meaning of maya. He started thinking like that.

And of course Narayana knows what is going on in the mind of Narada. Don't think that Nara-

yana knows the mind of Narada as he is very close to Narayana, He knows everybody's mind.

He is the knower in you. You think you know something. The lord knows through you. He is the

seer in you. He is the one who hears through your ears. He is the one who tastes through your

tongue. But then you are in a dream that you are doing something. So, Narada was very egois-

tic. Then Narayana said, “Enough of this milky ocean, let us go for a walk.” And they come to the

Goa beach. So they are enjoying on the sands of Goa beach. There are so many people

around and they are watching. Then Narayana takes the form of Vishnu, whenever Narayana

has to do creation he takes the form of Vishnu. When he is taking rest he is Narayana and when

he doing creation he is Vishnu. Then he says, “Narada, can you please get me a glass of water? I

am thirsty.” Narada says, “Yes my Lord, I will go and get you water.” He rushes to a nearby

village and there is a fisherman community there and you know that in Goa there are very

beautiful girls. So what happens is that a beautiful girl opens the door and looking at her Nara-

da is stunned. So, looking at her, he forgot about the water and he says, “Will you marry me?”

He was on his knees pleading her. He forgot about Narayana and the glass of water. Then the

girl said, “Why not?” Narada marries her. He forgets Narayana. They have six children. Nara-

da started working in the agricultural fields. One day there was heavy rains and the whole vil-

lage gets flooded. All the six children and the wife of Narada are washed away in those floods.

Narada starts crying, “My God! Everything is gone.” Suddenly he realizes that he had come to

get one glass of water. He rushes back to Vishnu. Vishnu is still sitting there near the ocean. See-

ing Narada, Vishnu says, “Narada, how come? You went 15 minutes back for water, have you

forgot about the water? Where is my glass of water? Narada then gives a glass of water to

Vishnu. So, in that 15 minutes of time, several years have passed for Narada, he got married,

he had six children. This is the trick of maya. The time appears to be very different. When you

go to sleep, you will have dreams and in those dreams suddenly you go to childhood you play

and then you become old, so the time has become different. The time scale changes in maya. The

place also changes in maya. Vishnu's Vaikunta is gone, now Narada is in the Fisherman communi-

ty, married and having family life. And all that he did was he went to get one glass of water.

What is the moral of story? Remember maya when you go to get a glass of water. You may go

into a different world. Time and space everything gets changed. That is what maya is. So, it is

very difficult to come out of maya including for Narada.

But is there a way to come out of this maya? What meditation should I do? What spiritual sadha-

na should I do to come out of this maya? You have to remember constantly what is the purpose

of life. Purpose of life is Atmano mokshartham jagat hithayacha. To realize your own Self which

is free from this illusion which is free from maya, and do service to the world as service to the

Lord to purify your mind. By doing this mind gets purified. Always you have to remember the

Lord , the Eshwara , is Aksharam, means imperishable, he has no birth , no death. Prakriti, the

nature is Kshara, perishable, means everything in the nature creation keeps on changing and

changing. There is nothing which is constant. The sun keeps moving. Do you know how fast we are

moving now? We appear to be sitting here, but we are moving at 25000 miles/hour. Because of

the speed of the earth we appear to be stationary. Atoms and the molecules in our body are

constantly moving. And of course I know the mind is moving and the intellect is moving. The body

P a g e 1 4

D i v y a J y o t h i

If the supreme

bliss of the Self is

not known, there

cannot be the

highest love for it.

(But it is there). If

it is known, there

cannot be attrac-

tion for worldly

objects. (That too

is there). So we

say, this blissful

nature of the Self,

though revealed,

is not (strictly

speaking) re-

vealed.

is changing, every minute thousands and thousands of cells are dying and new cells are born.

For every aspect of creation only thing which is constant is called change. The why do we suffer

in life? Because we want something permanent in life, we want to hold onto something perma-

nent in life. How is it possible to have everything permanent in life? Because everything is

changing, nothing is permanent. For understanding this, you have to get married. Morning your

wife is in one mood, afternoon another mood, evening in a different mood. The mood changes

and is the wife the same? The one whom you married a couple of years back, is she the same

wife? Every cell in your body is dying and new cells are born. Do you know that every time you

breathe out a couple of lakhs of cells are thrown out and when you breathe in new cells are

generated in your body. This process goes on constantly. So every six months you have a new

liver. Once in every one and half years you have a new brain. The brain is completely re-

placed with a new brain internally. Not a single part of your body is the same in the next 2-3

years. Then whom did you marry? If you know this you should be happy because every day you

have a new wife/husband. But because you don't know this fundamental principle of the uni-

verse, you think, How did I marry this girl? after ten years of your marriage. Know the truth;

everything in the universe is changing. So every morning you have a new wife/husband. So live

happily. Everything is constantly changing, but our problem is what is constantly changing you

try to hold on to that. It is like holding the air, how can you hold the air, it keeps on moving. I

want something permanent in life. It is not possible. Because we are craving for what not is pos-

sible we suffer.

There is an old man in the village. One day morning he found a horse in his horse. A horse was

standing in the front of his gate. It was a new Arabian horse, standing in front of his house. Dur-

ing those days, getting a horse is like getting a lottery. So, people were congratulating him.

They said, “Old man! You are very lucky.” The old man says, “Thank you; it is all Gods will.” His

son, a young man starts riding the horse. People say, “Your son is learning how to a ride a horse

very beautifully.” The old man says, “Thank you; it is all Gods will. Everything is for good.” One

day his son falls from the horse and breaks his leg. People say “Old man, your son has broken

his leg. We feel very sorry for you.” The old man says, “This is also Gods will and whatever

happens is for good only.” Next couple days, there was news that the country is at war with

another country. So, all young men are recruited for army. But this old mans son is not taken as

his leg is broken. Everything what happens in our life is for good only. Every change happening

in our life is for good only. And change is the only constant thing in life. Without understanding

that constant change, we try to hold onto something and then get hurt, because your expecta-

tions are unrealistic in nature. It cannot be so. So, everything in nature is kshara, means chang-

ing.

Pradhanam, means prakriti , haraha means consciousness is shaaswatha. The Consciousness,

your Inner Self, the Lord, the Paramatma is the only unchanging. Your body is constantly is

changing, your mind, intellect is constantly changing. Because of this change, you are not the

person who you were yesterday. It is a different person now. But still, you are feeling the same.

You say that I came from his village, I am married, I am going to office etc.” You see that I is

constant. That constant I is not your body, mind or intellect. There is something constant in you,

P a g e 1 5

D i v y a J y o t h i

A father may

distinguish the

voice of his son

chanting (the Ve-

das) in chorus

with a number of

pupils but may

fail to note its

peculiarities, due

to an obstruction

viz., its having

been mingled

with other voices.

Similar is the case

with bliss. Be-

cause of observa-

tion, it is proper

to say that the

bliss 'is known yet

unknown'.

that is called sakshi, that is called Paramatma. Because of that you feel as if you are the same.

But you are not the same, the body, mind and intellect has changed. Within the last half an hour

itself your body, mind and intellect has changed. But still you feel that I have not changed. That

unchanging part in you is called God, the Chethana, Consciousness and that is eternal, akshara,

deathless.

So that unchanging Consciousness, the unchanging reality rules the prakriti (nature), and jivatma,

the individual consciousness and the Universe. That principle is called Brahma or Paramatma. So,

your question, “Where is my mind? Is my mind looking for something that is changing, trying to

hold on to something that is changing or my mind should be diverted or go back, go inwards to

the unchanging?” The more we try to cling on to changing, the mind gets hurt. The more the mind

clings onto the eternal principle in you, the sakshi in you, the witness in you, and the mind be-

comes free. You have to constantly think. Whatever you think you become that. The principle of

life is whatever you think you become that. So what are you thinking all the time? Are you think-

ing, “That person is good, that person is better than me?” The person will constantly become

better than you. Are you thinking, “I am stupid”, then you will become that. Whatever you think,

you become that reality. So thats why, you should see, after 10-15 years of marriage, the pho-

tos of Husband and Wife. At the time of marriage they look different, after 15 years of mar-

riage their faces look alike. They look like copies of each other. They both will be looking like

mirror images. This is because the Husband will be constantly thinking about the Wife and the

Wife will be constantly thinking about the Husband.

So, whatever you think you become that. So, why not think that I am part of the god, I am one

with Paramatma. Why don't you think that? Constantly you have to think that I am nothing but

the Supreme Truth, part of it and an amsha of the Supreme Truth. I am one with Paramatma, if

you think like that constantly, you will become purified. Otherwise you think that you are a

Wife, Husband, Daughter, Mother-in-law, father, Son etc. All nonsense you keep on thinking and

what non sense you think, you become that. Think of the sense, think of the reality. Take your

mind again and again back to God. And where is God? You think God is sitting in Kailasa?

Then God will be sitting in Kailasa and you will be here only. Because whatever you think will

become real for you. And of course, now a days, the serials on television are very nice. They

show God sitting somewhere in kailasa. Constantly think that the God is in me, I am one with the

God. That is the thinking which you should have. That is the reality. What is Consciousness? All

powerful, present everywhere, how come God is sitting only there and not sitting in you as if

you are a black hole? So you become more powerful than the God as the God cannot enter

inside you. How is that possible that you become more powerful than the god? The God is eve-

rywhere, the Consciousness is everywhere. If you start thinking that God is somewhere and not

inside you, then you are missing the point. Then you are thinking that you are more powerful

than the God, the Consciousness, because the God cannot in this head. So, you have to think of

reality, you have to think that God is everywhere. And most importantly, the God is in me. I am

not different from God. I am one with the God like the waves are one with the ocean. That con-

stant thinking is required. And any other thinking is erroneous. And erroneous thinking will lead

to disaster. One who think that I am one with God , I am not the BMI, I am one with the pure

P a g e 1 6

D i v y a J y o t h i

Our experience

of the articles of

everyday use is

that they 'exist',

they 'reveal'.

Now an obstruc-

tion is that which

stultifies this ex-

perience of exist-

ence and revela-

tion and produces

the counter-

experience that

they are not ex-

isting, they are

not revealing.

spirit, Paramatma. He only becomes free from maya. So what you have to think? What is the

big Mantra?

Nanu nanembudhu nanalla

ee deha manah buddhi nanalla

sacchidanandaatma shiva naanu naane

shivoham shivoham

I am not the body, I am not the mind and I am not the Intellect. I am the Pure Consciousness, one

with the Supreme Reality. This is the only right thinking that is possible. Everything else is errone-

ous. The more erroneous thinking you have, your life will be on the path of a roller coaster, go-

ing up and down in the mood swings. Why do I have boredom? Why do I have mood swings?

Why do I suffer in life? When your thinking is wrong what else can happen?

/ा9वा दव सव7पाशापहािनः

>ीण @लशज7 म9यहािनK

तःयािभLयानात ततीय दहभद

�व:ःवय7म कवल आNकामः

Jna tva devam, knowing such reality which is your own Inner Self. Your inner Self is the sakshi,

witness, Lord Paramatma in you. So knowing the Paramatma is being Paramatma, knowing God

is being God. The Lord is not an object to be known, Lord is the subject. One who sees through

your eyes, hears through your ears, tastes through your tongue, how can you see that Lord as an

object? He is your Self, He is your subject. Knowing God is being God. You cannot see God as

an object. It all looks nice in a Television serial, where they show suddenly, somebody appear-

ing in front of you with light coming up and saying, “My dear child, what do you want?” When-

ever you see God separate from you, God is an object. The God, Consciousness can never be

an object. There is no doubt that there will be light at the time of God-Realization, but the light

is inner light. The intellect becomes purified. There is so much of clarity about God. That inner

clarity is called light and that is called Enlightenment. Otherwise, our mind is cluttered and con-

fused. There are thousands of questions in our mind, for every question we ask, another question

arises in the mind. So this is because of the clutter or confusion in the intellect. So, when the intel-

lect becomes purified, that purified intellect is called enlightened intellect. That is the light. Un-

fortunately the artists cannot show the inside light, so they show the light outside. And we also

mistake that.

There was this great man called Mullah Naseeruddin. He was a searching for something in the

street. His friends came and asked him, “What are you searching?” Mullah replied, “I lost my

ring.” His friends ask him, “What is so important about the ring?” Mullah says, “Oh! That ring

was given by my fourth wife during the marriage. It is very important for me.” So, all his friends

also start searching for that ring. The ring is not found. Then the friends ask Mullah, “Mullah,

P a g e 1 7

D i v y a J y o t h i

In the above il-

lustration the

cause of the ob-

struction to the

voice of the son

being fully recog-

nized is the chorus

of voices of all

the boys. Hence

the one cause of

all contrary ex-

periences is in-

deed the begin-

ningless Avidya.

where did you lose the ring?” Mullah says, “I lost the ring in my house.” His friends ask him,

“Then why are you searching here?” Mullah says, “In my house there is no light. Here there is

light.” So, that is the fate of us. Our light is absent in the intellect. The intellect has become tube

light and we are searching for the light outside. Intellect becoming purified and illuminated is

called Enlightenment. Knowing God is being God. One who knows God he becomes God. Our

concept of God is somebody in a fancy dress. One who realizes God becomes one with the

God. He cannot exist separately apart from the God.

Ramakrishna Paramahamsa gives an example. There is salt doll. The salt doll is very depressed,

“Everybody cooks me and kills me.” Then the Salt Dolls Guru comes and says, “Don't worry, you

have a very big family history. You have a great ancestry. Your family ancestors are very

great. You come from something called Salt. The salt comes from ocean and ocean is full of salt.

All your great Grandfathers have come from ocean only. It is of infinite nature and do not think

that you are small. Then the salt doll wants to see the ocean, wants to meet its Grandfathers,

relatives etc. It gets into the ocean and what remains there now? Nothing. Not a drop of salt

doll remains; it becomes one with the ocean. Similarly, one who is seeking God, becomes one

with Paramatma. The one who is seeking the God inside, will become one with the God. No

trace of the individual will be left and if a small trace of that individual is left then it means that

he has not realized God. The wave has to merge with the ocean. That is called realization.

Your tiny little mind is creating lots of noise. If it is creating noise for only you, it is ok, but if it is

creating noise for your husband/wife also. So, then there is a problem. So, this tiny little mind

has to be made silent and this silent mind has to merge with the Consciousness. Then there will

be no trace of the individual will be left, only the universal Consciousness, the Paramatma will

be operating through that body, mind complex and that is called realization.

So, one who is constantly thinking that I am one with the Paramatma, I am not the body, mind

and intellect, I am one with the Supreme Reality, then what happens is, sarva papa haarihi, all

the sins committed by that Individual will be erased. So there is something called confession for

dropping your sins. You can confess with whoever is there and that is the way to drop your sins.

But our Upanishads, Vedas say that do not worry about the sins, do not worry that you are a

sinner, and do not have any guilt feeling or negative feeling. You are pure already and the

only thing you have to do is that you have to remember your original nature. You original na-

ture is Supreme Reality, Consciousness. Think of it and then you will be purified of the sin. If you

think of the sin or confess or confuse, the sin will not go. The guilt will not go. You have to realize

your true nature.

This is like the story of one prince. In olden days there were no Aeroplanes. They used to travel

by ships. Their ship meets with an accident and this prince, a young boy is washed away and he

lands up in an Island. The lord of that Island, a Fisherman there will take care of the boy. Boy

starts growing up in that fisherman community. He starts catching fish and lives with them. He has

forgotten that he is the son of the King, But the kind has not forgotten, he sends his messengers,

his spies to locate his son. And they come and locate this boy in the fisher island. Same situation

has happened to you. You are also in the same situation. Just like the boy met with an accident

in the sea and got mixed up with the fisherman community and forgot that he is the son of a

P a g e 1 8

D i v y a J y o t h i

Prakriti (i.e. pri-

mordial sub-

stance) is that in

which there is the

reflection of

Brahman, that is

pure conscious-

ness and bliss and

is composed of

sattva, rajas and

tamas (in a state

of homogeneity).

It is of two kinds.

King, you have also forgotten that you are the Divine children, Amruthasya Putrah. The true na-

ture is Godliness. You father is God and your mother is god because father and mother are not

body and flesh. Whom are you calling your father and mother? Somebody who gave you the

body is your mother and your father. But what about the one who has given you the Conscious-

ness? The one who has given you the Consciousness is the real father who is the Paramatma. You

forgot your real father and identify with the flesh and blood as the mother and father. That is

the suffering. Just like the boy forgot the King as his father and identified with the fisherman as

his father and mother, you have forgot your father and mother which is the Consciousness and

started identifying with the father and mother who gave you the body. Body is given to you but

nobody can give you the Consciousness, the Consciousness has to come to you only from the Par-

amatma. You have forgot the real father and mother and caught hold of body and mind as

father and mother. But God has not forgotten, he sends the spies to locate where you are. He

will come to your house and bring the message that you are not the fisherman's son, you are the

son of divinity. These people are called Gurus, Sadgurus and messengers of Gurus. Where ever

you seek God, the messenger of God, the Guru will come to your life to make you remember

your true nature, to come back to original Self. And this will remove all your sins. You are not a

sinner. You are pure by nature. Only you have forgotten your true nature which is pure Con-

sciousness.

>ीण @लशज7 म9य हािनK..... Ksheenaihi - All this papas will become weakened after death. There are two types of Libera-

tion, one is called krama mukthi and other is called jeevan mukthi. Jeevan mukthi means, a per-

son becomes enlightened when he is alive. When the body and the mind complex is intact, the

person will get enlightened. He realizes his oneness with the Supreme Reality. That is called

jeevan mukthi. But there are people who are not able to attain jeevan mukthi. They are doing

sadhana. They are constantly thinking that I am one with the God; I am one with the Supreme

Reality. But their identification with the body, mind has not gone completely. So what happened

to them, when their body drops, no longer can they identify with the body, now they will identi-

fy with the Eshwara, the Lord, Consciousness. That is after death and that is called krama mukthi.

The Liberation has not happened fully, so the experience, the higher Consciousness and gradu-

ally, they will come out of that Consciousness and they realize the nirvikara, nirvikalpa Supreme

Reality, the formless Supreme Reality. This is called krama mukthi. Krama mukthi happens in

gradual stages. They are called, Salokya, Sarupya, Sameepya, Sayudhya. So, that is called

krama mukthi. So, there is jeevan mukthi. Jeevan mukthi happens through clarity, illumination of

the intellect and krama mukthi happens gradually because the intellect is not fully illuminated,

there is still impurity. But all the sins and all the karmas are dropped. Once the body drops, the

person identifies with the Universal Consciousness and he becomes Aartha kaamath, whatever

the person desires will come true. He/she are not liberated as still some desires are left. So

once you identify that you are used by the Consciousness, all the desires, all those cosmic desires

get fulfilled. So this is called krama mukthi.

Hari Om

P a g e 1 9

D i v y a J y o t h i

Dividing each

element into two

equal halves and

one half of each

again into four

(equal parts) the

Lord mixed the

subtle elements so

that each gross

element thus

formed should

contain one half

of its own peculi-

ar nature and

one eighth of that

of each of the

other four.

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ఇ6" ఎరడు 8షయగళ బOR Hత డు� ��, ఒందు ఈశ�ర మ�ూ�ందు �BతD. ఎల"వను% బల"వ భగవంత Ð సవ23.

8శ�ద6" సృTU, VW� Mగు లయ; ఇవ@గKO IX>ల" ూడువవను భగవంత. భగవంత�O Oూ��ల"> ఇరువ@దు ఏను ఇల".

సృTUయ ప��Pందు, అణుగళ, నYత� సమూహగళ Mగు Hనవర బOR భగవంత బల". సవ23, సవ2BZ[యను% ఈశ�ర ఎందు

క�యు� ��.

నంతర �BతD ఇ>. ప��Zక ప�5. అదు వ@. ప��Zక ప�5 అంద� �BతD అ5�. �8O అ5న ఇ> ఆద�,

పరHతD�O అ5నద సుKవ@ సM ఇల". �8యు ఈ I\ల ]ం> ఏ�> ఎందు సM ూడలు ఆగువ@Lల". �8యు ^

ఏను ఎందు ూడలు ఆగువ@Lల". �8యు ]ంLన జనDద6" అథవ Xలవ@ �ంగళ ]ం> ఏ `తు ఎందు 5[VXూళaళ:

ఆగువ@Lల". భూతXలద, వత2HనXలద Mగు భ8షZద Xలద బOR భగవంత�O సbషUB\ Xణుత�>. ఇదు ఒందు

పవ2తదం�, పవ2తద c= కుK�రువ�O IటUద XళO ఏను ఆగుత�6> ఎందు చ %\ Xణుత�>. ఉ>హరfO ఒందు

Bహన బహళ BగB\ బరు�దN� అ6" ఒందు హళa ఇదN�, IటUద c= కుKతవ�O Oూతు� ఇవ�O అపgత XL> ఎందు.

ఆద� hలక�O ఈ హళa Xణువ@Lల", MO\ బ=O iళ:� � . MO\, భ8షZ Xలద6" ఆగువ@>ల" భగవంత�O

వత2Hన. �మD భూతXల సహ భగవంత�O వత2Hన. �మO భ8షZద Xల ఇరువ@దEంద, �మO ఏను బరుత�6> ఎందు

Oూ� �గువ@Lల". ఆద� భగవంత�O �మD భూత, వత2Hన Mగు భ8షZ , ఎల"వ� అవ�O Xణు��రువ వత2HనB.

అవను సవ23, అంద� ఎ= " బల"వను. ఆద� �8O VjతBద ఇంL�యగళ:, VjతBద )మథZ2. �8యు ఆనంLసలు

ఈ ప�కృ� ఇ>. అదు బహళ సుందర; సూయ2, చంద�, భూj, OK, మర, IటU, నL, సముద�, �వ Mగు ��2వద వసు�గళ:

సM ఇ>. ఈ సంప�ణ2 8శ�వ@ �8O, �BతD అనుభ8స=ం> ఇ>.

ఈగ �BతDద ఒందు అంశ ప��Zక ప�5 అంద� �ను, Mగు మ�ూ�ందు అంశ భగవంత. �ను అథ2HkXూళa IXద

అంశ ఏ ంద� �BతD Mగు పరHతD ఇబlరు అజనDరు, అmహ. అవEO హుటుU ఇల" )వ@ ఇల". MOద� ను MO

P a g e 2 0

D i v y a J y o t h i

From these com-

posite elements

the cosmic egg

arose, and from it

evolved all the

worlds as well as

all the objects of

experience and

the bodies in

which the experi-

ence take place.

When Hiran-

yagarbha identi-

fies himself with

the totality of

gross bodies he is

known as

Vaisvanara; when

Taijasas do so

with individual

gross bodies

(e.g.) of the de-

vas, men or lower

animals, they are

known as Visvas.

జనD �K>, ననO జనD Lన ఇ>యల". హుnUద �న% >హLంద �ను HడIXదు ఏను ఇల". Xరణ �BతD అ5నద6"

>హ, మనసుo బుLp ఎందు �Kయు� � , ఈ తప@b �ళ:వKX`ంద, �BతD తనO ననO హుటుU ఇ> ను )యు��

ఎందు అందుXూళ:a� � . ఆద� భగవంత�O ఈ అంశగ^ ఇల". �జVW�య6" �BతD Mగు పరHతD ఇబlEగు హుటుU ఇల".

అవరు హుటుU ఇల", అవEO )వ@ ఇల". అవEO బంధన8ల" అథవ qY8ల". ఇన% భగవంత�O qYద ప��%r ఇల";

�BతD�O ముs� ఇ>. MOద� )t�uర ఎంద� ఏను? ముs� ఎంద� ఏను? ను >హ, మనసుo, బుLp అ ూ% తప@b

కలb MూగIకు. తప@b కలb అ5నLంద బరుత�>. అదను% iటుUiడIకు. ఆగ �BతD�O ననO హుటుU ఇల" అ ూ% అEవ@

బరుత�>, అmహ. �BతD, ప�కృ� Mగు ఈశ�ర సM అజనD. పరHతD సM అజనD. ఇరువ@>ల" ఎ= " ప�కటf.

ప�కటOూంkరువ@>ల" అప�ణ2. IళOR ఒందు ప�పంచవను% Xణు��ర, స�ప%ద6" I� ప�పంచవను% Xణు��ర, Oడ�>�య6"

ప�పంచB ఇరువ@Lల". ఏను ఉKయువ@Lల". MO\ Aవ@దు సతZ? IళOR ూkదN అథవ స�ప% అథవ Oడ�>�, Aవ@దు

సతZ? ూడువ@>ల" అ�శ�త, అదు ప�కటOూంkరువ@దు. ప�కటfయ ]ం> ఆతD ఇ>. ఒబl wషZ గంOనL �రద6" కుK�దN.

అవను అవర గురుగళను% XKద, గురుగ^ ఎల"వ� ఆతD ఎందు Mళ:� ��, ఇదు MO )ధZ? గురుగళ: అవనను% XKదరు,

�ను ఎ6" ఇLNయ? wషZ MKద. ను గంOనL �రద6" కుK�>N . గురుగళ: Xళ:� ��. గంO నL ఎ6">? wషZ MKద,

గంO నL ]HలయLంద హ�యు��>. గురుగళ: Xళ:� ��, ]Hలయ ఎ6">? wషZ MKద, ]Hలయ భూjయc=

ఇ>. గురుగళ: Xళ:� ��, భూj ఎ6">? wషZ MKద, భూj అంతEYద6" ఇ>. అంతEY ఎ6">? wషZ MKద, అంతEY

మనVoన6" ఇ>. గురుగళ: XKదరు, మనసుo ఎ6">?. wషZ MKద, అదు నన% >హ, గురుగళ: XKదరు, మనసుo మతు� >హ

ఎ6">? wషZ MKద, అదు స�యం, ఆతD, ప�5.

ఇk 8శ� �న6" ఇ>. ను �ను ఎందు MK>గ, అదు మనVoన6" ఎందు అల", అదు అE8న6" ఎందు.ఈగ అదు నమO

ప��ZకB\ Xణుత�>. ప�పంచ I�, ను I�, అEవ@ (ప�5) I�. Bస�వద6" ఎల"వ� ప�5r, స -{ -ఆనంద

స�రూప. ఎల"వ� అV�త�ద, అE8న Mగు ఆనందద మూల తత�. MO\, Aరు ఈ అV�త�ద మూల తత�వను% అEయు� ��ూ ,

అవరు ముక��గు� ��.

ఆ ఆనంద, అతుZన%త, భగవంత అనంత, అంద� అపEjత. అవను 8శ�ద రూపవను% �ళ:� � , ఆద� అవను Hడువవను

అల". భగవంత ఏను Hడువ@Lల". ఇ>ల"వ� ప�5య6" మూk బరువ {త�గళ:. OూచరBగు>ల" ఏను Hడువ@Lల", ప�5య6"

ప�కటBగువ వసు�గ^ నమO OూచరBగువ వసు�గళ:. Aరు �BతD, ఈశ�ర మతు� ప�కృ� (HA ప�పంచద ఫలB

ప�కృ�, OూచEసువ ఎ= " వసు�గళ:) ఎల"వ� ప�5r, స -{ -ఆనంద ఎందు అEయు� ��ూ అవరు ఎల" Bద గKంద

ముక��గు� ��. నమD Bద O Xరణ, వ@ నమను% iటుU I� ూడువ@దEంద, భగవంత iటుU I� ఏ ూ అV�త�ద6"

ఇ> ఎందు Xణువ@దEంద. భగవంత అథవ ప�5 Hత� ఇరువ@దు. ఎల"వ� ప�5య మూల తత�B. ఇదు MO? ఎ= "

వడBగళన% Hkరువ@దు బంOరLంద, అదు ఉంగుర, X"}, బ^ అథవ సర, Aవ@>దరు అదు బంOర iటుU I� ఏను

అల". వడBగళ మూల తత� బంOర. బంOర I� I� రూప �Oదు Xూళ:aత�> ఆద� అదు ఇను% బంOరB. ఇ> తరహ ఇk

8శ� ప�5య రూపగ^ . MO\, బంOరవను% బ^A\ ూk>గ అదు బంOర ఎందు మ�`��ర అథవ ఉంగురవను%

ూk బంOరవను% మ�యు��ర, వడBగళ ఆXరXu Vలుకు��ర. ఇ> తరహ 8శ�ద6" ఎల"వ� ప�5య మూల తత�B. ఆXర

ప�5య6" OూచరBగువ వసు�, Aరు ఇదను% అEయు� ��ూ, అవరు బ�హDనను% అEతు, ఎ= " Bద గKంద ముక��గు� ��.

P a g e 2 1

D i v y a J y o t h i

They see only

external things

and are devoid

of the knowledge

of their true inner

nature. They per-

form actions for

enjoyment, and

again they enjoy

for performing

action.

పరబ�హD Mగు ఈశ�రన బOR వZ�Zసవను% �వ@ �KయIకు. పరబ�హD �గు2ణ Mగు ��Xర. అవ�O Aవ గుణగళ: ఇల"

Mగు అవ�O Aవ రూపవ@ ఇల". నమD మనసుo బ�హDన �గు2ణ Mగు ��Xరద తత�వను% అథ2HkXూళaలు ఆగదు.

నమD మనసుo అదను% అనుభ8సలు ఆగదు. �8యు >హ, మనసుo Mగు బుLpయ mూ� గురు�VXూళ:aవ@దEంద, అవను

8శ�వను%, పరHతDనను% సగుణ రూపద6" అనుభ8సు� � , అ> >వర రూప. ననO >హ ఇరువ@దEంద ను 8శ�వను%

>వర >హవ %\ ఈశ�రన %\ Xణు�� . �ను >హ, మనసుo Mగు బుLp అల" ఎందు అEB>గ, �ను �గు2ణ

బ�హDనను%, పరబ�హDనను% అEయు��య. �ను >హద mూ� గురు�VXూళ:aవవ�గూ, భగవంత�O రూపవ@ ఇరుత�>.

��XరBద �మD ప�5య mూ� గురు�VXూండ మరుYణLంద, �వ@ భగవంతనను% ��XరB\ అEయు��ర, అవ

�గు2ణ బ�హD. భగవంతన సతZ స�రూపBద �గు2ణ బ�హDనను% అనుభ8V. ఇదు MO అంద�, ను బణ~ద కన%డక

MsXూం�గ ప�పంచ బణ~ బణ~B\ Xణుత�>. ఇ> తరహ, ను >హవను% ధEV>గ, >హద mూ� గురు�VXూం�గ,

8శ�ద6" ఎల"వ� >హ>రణ ఆ\> ఎందు Xరుత�>, భగవంత సహ. ఈ XరణXu\ 8 wవనను% X=సద6" ఇ> N ఎందు

Mళ:త�B. భగవంతనను% >హ ఎంబ కలb ఇంద అనుభవXu ఒళOగు��B. ఇదు �ను కన%డక ఎంబ >హ, మనసుo Mగు

బుLpయను% MsXూంkరువ@దను% మ��రువ@దXu. నమD అ5నLంద, >హ మనసుo Mగు బుLpయ mూ� గురు�VXూండు,

అపEjత ద, ���Xర ద పరబ�హDనను% ఆXరద6" Xణు��B. అదEంద �ూంద� ఏను ఇల", Xరణ ఆXర ప��సలు

Iకు, మనసుo శుదNBగలు Iకు. మనసుo శుదNB>గ, �ను >హ, మనసుo బుLp అల" ఎంబ అE8O బరు��య.

నంతర భగవంతన సతZ స�రూపBద ��Xర, �గు2ణ తత�వను% అనుభ8సు��య.ఇ6" ప��Zక ప�5 ఆద �ను, qదల

హంతద6" 8శ�ద mూ� ఒం>గువ �వ య6" భగవంతనను% అEయువ అనుభవవను% ప�యు��య. ఇk 8శ�వ@ ఒందు

అV�త�ద MO అనుభవ ఆగుత�>. ఇదను% స8కలb సH� ఎందు Mళ=\>. ఈ ఏకత�వను% బహళ ఆళB\ అనుభ8సు��ర.

ఇదు ఒcD ఒబl గగన A��O ఆ\తు�. మూరు జన గగన A��గళను% చంద� =ూకXu అcEకదవరు కళ:]VదNరు. ఇబlరు

చంద� =ూకద6" ఇKదరు, ఒబl గగన A�� గగన Xయ6" చంద�న సుత� సుతు��దNను. ఆ Yణద6" ఆ గగన A��యు ఎల"వ�

ఒం> అ ూ% అనుభవXu ఒళOదను. ఇk 8శ�వ@ ఒం> అ ూ% అనుభవXu ఒళOద తYణ అవన �వనB సంప�ణ2B\

బద=`తు. అవన mూ� Mూద ఇన% ఇబlరు గగన A��గళ: Xలవ@ నమూ గళను% �OదుXూండు Bప} గగన XO

బందరు. గగన Xయ6" కుK�దNవ ఇk 8శ�ద mూ�య6" ఏకత�వను%అనుభ8సు��దN. ఇదను% స8కలb సH� ఎందు

Mళ=\>. 8శ�ద6" ఇరువ@>ల" ఒం> >రLంద, ఒం> అE8�ంద Ð ఏక ప�5`ంద హ�యుత�>. ఇదు సముద�ద6" ఇరువ

అ=గ^ల" సముద�B అ ూ% సతZ�. ఇ> తరహ, ఎల" చర Mగు ఆచరBద వసు�గళ: పరHతDన అంశB, అవన

ప�కట గ^ . ఈ అనుభవ ఆ గగన A��O ఆ\తు�. అవను భూjO బంద c=, గగన A��య Xలసవను% iటుU, ఒందు

సం�!ద య Xంద�వను% ��ద Ð Hనవన అంతప�25య సం�!ద . అవన ఉKద �వనవను% అదర=" క^ద. ఈ

అనుభవవను% స8కలb సH� ఎందు Mళ=\>, ఇదు భగవంతన అనుభవ. భగవంత�O ��క రూప ఇ>, అ> 8శ�రూప,

భగవంతన సూY� అంశవను% ]రణZగభ2 ఎందు Mళ=\>. MO\, ఈ ఎరడర ఏకత�ద అనుభవవను% స8కలb సH�

ఎందు Mళ=\>.

�82కలb సH� ఎందు మ�ూ�ందు ఇ>, ఇదర6" ��Xరద అంశద సతZద అEవ@ ఆగుత�>. MO\, ఈ �!"కద6" సగుణ

రూపద బOR Mళ:��దNరు. ప�కృ�, �BతD, ఈశ�ర ఎల"వ� ఒం> ప�కటf ఎందు అEB>గ, Bద `ంద ముక��గు��ర

P a g e 2 2

D i v y a J y o t h i

They go from

birth to birth, as

worms that have

slipped into a

river are swept

from one whirl-

pool to another

and never attain

peace.

ఇదను% సగుణ I�హDణ )t�uర ఎందు Mళ=\>. Bదద6", Pగద I�య6" ఇదను% స8కలb సH� ఎందు

Mళ=\>. ఇదు ముs�య Xూ య అల", ఆద� ఏకత�ద అనుభవద VW�.

>र दानममता>र हरः

@शरा9मनावीशत दव एकः |

तःयािभBानाBोजनाCDवा भावा-

दछय8ा त �व:मायािनव�Cः || १० || ఇ6" ముs�య Hగ2వను% MK>. Hr`ంద Mూరబరువ@దు MO. Hr ఎంద� య H ఇ� HA. Aవ@దు

ఇల"� ఇరువ MO Xణువ@> HA. ప�పంచవ@ ఇరువ MO Xణుత�>. �8గళ:, అచరBద వసు�గళ:, నYత�గళ:,

గ�హగళ:, ఇరువ MO Xణుత�>. ఇ>ల"వ� బ�హDన�ంద Mూర ప�పంచద c= MEరువ@దు. ఇదు�O )ధZ? కనVన6" �నO

ఏ `తు? తYణ ఒందు Mవ@ బరబహుదు, ఒందు హుడు\ బందళ:, అథవ ఒందు సల XటుU కనసు iటుU. అ>ల"వ� ఎ6"? �న%

కనVన6" ఏను ఇతు�? అ6" మనసుo iటుU I� ఏను ఇర6ల". మన)o Mవను%, చంద�నను%, నYత�వను%, గ�హగళను%

అనుభ8సలు శురు ఆగుత�>. ఇదు ఒబl �8య కన)ద�, �వ@ బ�MDండద కనసను% ూడIకు, భగవంతన కనసు,

భగవంతన అ> అEవ@ నYత�గ^\, గ�హగ^\, HనB�\, చర అచర వసు�గ^\ Xణుత�>. ఆ భగవంతన బ�MDండద

కనసను% Hr ఎందు Mళ=\>, భగవంతన కనVన Hrయ6" �ను సహ ఒందు కనVన వసు�, ఈ కనVన వసు�8O

అదర> ఆద కనసు ఇ>, ఆ కనసన% ప��Zక �8య కనసు ఎందు Mళ=\>. ఈ కనVన వసు� �>� HడుBగ కనసు

Xణుత�> ఎంబ బ�cయ6" ఇరIడ. �న% ఎచ�ర VW�యు ఒందు కనసు. ఎచ�ర VW�య కనVన6", �ను �న% >హ, మనసుo

Mగు బుLpయ mూ�య6" ఇరు��య.అదు సతZవల", అదు OూచEసుత�> అ�U. భగవంతన కన)ద 8శ� తత�వను% Hr

ఎందు Mళ=\> Mగు �న% కనసను% అ8>Z ఎందు, అ5న ఎందు Mళ=\>. �ను >హ, మనసుo Mగు బుLN ఎందు

�Kయలు శురుHడు��య. A�దరు �ను ఇందు బహళ చ %\ Xణు� � ఇLNయ ఎంద� �నO బహళ సం�ూష

ఆగుత�>, Xరణ చ %\ Xణువ@దు ఎంద� >హXu సంబంధపటU 8షయ. �ను >హ అల" ఎందు మ��రువ@> �న% ప��Zక

కనసు. �ను కనసు Xణు��రువ@దు అల"> I�యవరు కనసుXణు��> N� ఎందుXూళ:a��య. వ@ ఎందు MK>Oల" వ@;

అ ూ% పదLంద సమ)Z శురుBగుత�>. �ను Mళ:��య, వ@ అ5�గళ:, �ను ఎంLగూ ను అ5� ఎందు

Mళ:వ@Lల". �న% అ5నద6" I�యవరను% ఏX )EXూళ:a��య. MO\, ఎరడు తరహ కనసుగళ: ఇB, Hయ Mగు

అ8>Z. అ8>Z ప��Zక కనసు, �ను ప��Zక కనV�ంద Mూర బం>గ, Hr అంద� పరHతD iటుU I� ఏను అల"

అ ూ% అEవ@ బరుత�>. 8శ�వ@ ప�5 iటుU I� ఏను అల", స -{ -ఆనంద స�రూప Hత�. ఇదు ఆగువవ�గూ Bద ఇ>N

ఇ>. MOద� ఈ Bద , Hr ఇంద Mూర బరలు ఏను HడIకు? ఈ Hr ఇంద Mూర బరువ@దు బహళ కషU.

భగవంతన Hr అథవ శs� Yణ Xల బంLసుత�>.

రద ము�యు బహళ అహంXరవ@ళaవ ద. అవను, �ను ABగలు �యణన mూ�య=" ఇరుBను ఎందు �KLదN,

ను ABగలు �యణన {ంత య=" ఇరు��� అందు XూంkదN, ఎ= "దsuంత j\=\ ను బ�హDhE, నన%ను%

Hయ ముటUళ: సహ ఆగువ@Lల" ఎందు �KLదN. ననO HA అంద� అథ2 సహ Oూ��ల" అందుXూంkదN. అవను ]O

P{సు��దN. రదన మనVoన6" న�యు��రువ 8షయ �యణ�O Oూతు�. రద �యణ�O బహళ హ��రBదNEంద

P a g e 2 3

D i v y a J y o t h i

When the good

deeds performed

by them in past

births bear fruit,

the worms enjoy

rest being lifted

from the river by

a compassionate

person and

placed under the

shade of a tree

on the bank.

అవన మనVoన6" న�యువ@దు �యణ�O Oూతు� ఎందు �KయIk, �యణ ఎల"ర మనసoను% బల"వను. �మ6"య

అEB అవను. �నO ఏ ూ Oూ��> ఎందుXూంkరు��య. భగవంత �మD మూలక అEయు� � . �మ6" ూడువవను అవ .

�మD s8గళ మూలక Xళ:వవను అవ . �మD 6Oయ మూలక రు{ ూడువవను అవ . ఆద� ఎల"వ� �ను

Hడు��రుB అ ూ% కనVన6" �ను ఇరుB. MO\, రద బహళ అహంXరవ@ళaవ \దN.

�యణ MKద, ఈ �ర)గర )కు, ఓ�డలు MూOూణ, అవరు Oూవ సముద� �రద హ��ర బరు� ��. అవరు అ6"

మరKన c= ఆనందLంద ఇ> N�. సుత�లు బహళ జనరు ఇదNరు, అవరను% గమ�సుత�6దNరు. ఆగ �యణ 8షు~8న

రూపవను% �ళ:� � , సృTU HడIX>గ �యణ 8షు~8న రూప �ళ:� � . అవను 8శ�jసుBగ �యణ మతు�

అవను సృTU H�ూBగ 8షు~. ఆగ 8షు~ Mళ:� � , రద ననO ఒందు =ూట �రు తరు��య. అవను అ=" హ��రద

హKaO Mూగు� � , అ6" Hరువ జ ంగదవరు ఇరు� ��. అ6" సుందరBద హుడు\యరు ఇదNరు. ఆగ అ6" ఏను ఆగుత�>

అంద�, అ6" ఒందు సుందర హుడు\ I\లను% ��యు� �^ . అవళను% ూk రద�O Lగl�c ఆగుత�>. అవళను%

ూడుత�=, �రను% మ�తు అవను Mళ:� � , నన%ను% HడుB ఆగు��య? అవను అవళను% Iడుత�= ఇదN. అవను

�యణనను%, ఒందు =ూట �రను% మ�తుiటU. ఆగ ఆ హుడు\ MKదళ:, AX ఆగల"? రద అవళను% HడుB

ఆగు� � . అవను �యణనను% మ�యు� � . అవEO ఆరు జన మకuళ:. రద జj�న6" Xలస Hడలు ��రం�Vద.

ఒందు Lన అ6" బహళ mూ�\ మ^ సుEదు ఇk హKa ప�Bహsu�గుత�>. రదన ఆరు జన మకuళ:, అవన Mండ� ఆ

ప�Bహద6" Xూ{�Mూగు� ��. రద అళలు శురుHడు� � , నన% >వ� !

ఎల"వ� Mూ`తు, తYణ అవ�O 5 ూదయ ఆగుత�>, అవను ఒందు =ూట �రు తరలు బంLదN ందు. అవను 8షు~8న

బK ఓదు� � , 8షు~ సముద�ద �రద6" ఇను% కుK�రు� � . రదనను% ూk 8షు~ Mళ:� � , రద, �రు తరలు

Mూ\ ౧౫ �jషB`తు, �Eన బOR మ�తయ? నన% ఒందు =ూట �రు ఎ6"? రద 8షు~8O ఒందు =ూట �రను%

Xూడు� � . MO\, ఆ ౧౫ �jషగళ6", రద�O ఎ�ూU వష2గళ: క^Lరుత�>, అవను HడుB ఆద, అవ�O ఆరు

మకu^దరు. ఇదు Hrయ mల. సమయ I�AO Xణుత�>. �వ@ మలగలు Mూ>గ, �మO కనసు iళ:త�>, ఆ

కనVన6" తYణ �మD IలZXu Mూగు��ర, అ6" ఆటBk వృదNరు ఆగు��ర, సమయ I� ఆగుత�>. Hrయ6" Xల

సమయ బద=గుత�>. సWళ సహ బద=గుత�>. 8షు~8న Bకుంట ఈగ ఇల". రద jను జ ంగద mూ�య6" మదుBA\

�వన )\సు� � ఇ> N . అవను HkదుN ఒం>, �రు తరలు Mూ\దుN. ఈ క�య )�ంశ ఏను? �రను% తరలు

Mూ>గ Hrయను% 5[VXూKa. �వ@ I� ప�పంచXu Mూగబహుదు. Xల mగ ఎల"వ� బద=గుత�>. ఇ> Hr.

MO\, Hr`ంద Mూర బరలు బహళ కషU, రద�గు అ�U. ఆద� ఈ Hr ఇంద Mూర బరలు >E ఇదయ? Aవ

�Zనవను% HడIకు? Aవ ఆ�Z�Dక )ధ Hkద� ఈ Hr`ంద Mూర బరలు )ధZ? �వ@ �వనద ఉ>Nశ

ఏను ఎందు స> [న6" ఇటుUXూళaIకు. �వనద ఉ>Nశ ఆతD ూ qtథ2� జగ ]�యచ Ð ఈ Hr`ంద

ముక�B\రువ ఆతD, అ> �మD మూలతత�, అదను% అEతు; ప�పంచXu Hడువ )Bయను% భగవంత�O Hడువ )B

ఎను%వ �వ యను% IళVXూళ:aవ@దEంద మనసుo శుదNBగుత�>. ABగలు భగవంతనను% యIకు, అవ ఈశ�ర Ð

అYర అంద� అ8 w. అవ�O హుటుU ఇల", )వ@ ఇల". ప�కృ� Yర అంద� అదు శBగుత�>, ప�కృ�య6" ఇరువ సృTUయు

బద=గుత�= ఇరుత�>. �శ�తBదదుN Aవ@దు ఇల". సూయ2 సుతు�త�= ఇరు� � . వ@ ఎషుU BగB\ Mూగుత�6>NB

P a g e 2 4

D i v y a J y o t h i

Similarly, the

Jivas (finding

themselves in the

whirlpool of sam-

sara), receive the

appropriate initi-

ation from a

teacher who him-

self has realized

Brahman, and

differentiating

the Self from its

five sheaths at-

tain the supreme

bliss of release.

Oూత�? వ@ ఇ6" కుK�రువ MO Xణుత�>, ఆద� వ@ ఒందు ఘం�O ౨౫,౦౦౦ c6 ముం> Mూగు��B. భూjయు

సుతు�వ BగLంద వ@ ఇ=" ఇ>NB ఎందు Xరుత�>. నమD >హద6" అణు Mగు పరHణుగళ: స> చ6సుత�=

ఇరుత�>. ఇన% మనసుo మతు� బుLpయంతు Oూ��`> చ6సుత�= ఇ>. >హ బద=గుత�>, >హద6" ప��Yణవ� )8�రు

�వXూశగళ: )యుత�B మతు� Mూసదు హుటుUత�>. సృTUయ ప��Pందు అంశదలు" �శ�తB\రువ@దు ఎంద� బద=వf.

MOద� �వనద6" వ@ Bద ఏX అనుభ8సIకు? Xరణ నమO �శ�తB\ ఇరువంతహుదు Iకు, �శ�తB\

ఇరువ@వంతహుదను% వ@ ]kదుXూళaలు. �వనద6" ఎల"వ� �శ�తB\రలు MO )ధZ? ఎల"వ� బద=గుత�= ఇరుత�>;

Aవ@దు �శ�తవల". ఇదను% అథ2 HkXూళaలు �వ@ మదుB ఆగIకు. Mండ� IళOR ఒందు మనVWతయ6" ఇదN�,

మ>Zహ% I� మనVW�, )యంXల I� మనVW�. మనVW� బద=గుత�= ఇరుత�>, Mండ�ను బద=గుత�= ఇరు� �^ .

�వ@ HడుB ఆ>గ ఇదN Mండ� ఇవ^ న? >హద ఆXర బద=గుత�>, ముం{న MO అథవ ఒం> తరహ ఇరలు

)ధZ8ల". ప��Yణవ� �వ@ ఉVరు MూరO Ms>గ ఎ�ూU లY �వXూశగళ: MూరO Mకు��ర మతు� ఉVరు ఒళO

�OదుXూం�గ Mూస �వXూశగళ: >హద6" ఉతb�� ఆగుత�>. ఈ ప��s�rగళ: సతతB\ ఆగుత�= ఇరుత�>. ప�� ఆరు

�ంగKO Mూస [త�జనXంగ (6వ�) Mూందు8E. ప�� ఒందూవ� వష2Xu Mూస jదుళను% Mూందు8E. >హద ఒళO

jదుళ: సంప�ణ2B\ బద=గుత�>. �మD >హద Aవ �గవ@ ౨-౩ వష2గళవ�గూ అ> ఇరలు )ధZ8ల". MOద�

�వ@ Aరను% HడుB ఆ\దుN? ఇదు �మO Oూ��దN� ప��Lనవ� Mూస Mండ�/గండ ఎందు సం�ూషLంద ఇరు��ర.

�మO 8శ�ద మూలతత� Oూ��ల"> ఇరువ@దEంద, మదుBA\ హతు� వష2Xu ను Aరన% మదుBA> ఎందు

P{సు��ర. సతZవను% �K; 8శ�ద6" ఎల"వ� బద=గుత�>. MO\ ప��Lనవ� �మO Mూస Mండ�/గండ. MO\

సం�ూషLంద ఇE. ఎల"వ� సతతB\ బద=గుత�= ఇ>, బద=గుత�= ఇరువ@దను% వ@ ]kదుXూళaలు Mూగువ@>

నమO బంLరువ �ూంద�. ఇదు OKయను% ]kయువ MO, OKయను% ]kదుXూళaలు MO )ధZ, అదు చ6సుత�=

ఇరుత�>, అదు అ)ధZ. ఆగ> ఇరువ@దXu\ వ@ హంబ6సువ@దEంద వ@ Bద పడు��B. ఒందు హKaయ6" ఒబl వృదN

ఇ> N , ఒందు Lన అవను ఒందు కుదు� అవన మ ముం> �ం�రువ@దను% ూkద. అదు Mూస అ�iయ� కుదు� ఆ\తు�.

ఆ\న Lనగళ6", కుదు� Vగువ@దు ఎంద� =టE Mూ�ద MO. MO\ జన�= " అవ�O శుభ XూEదరు. అవరు MKదరు,

అయZ ముదుక ! �ను అదృషUవంత, ఆ ముదుక MKద, ధనZBదగళ:, ఎల" భగవంతన ఇh�, అవన మగ కు>�యను% ఓkసలు

శురుHkద. జనరు MKదరు, �న% మగ కుదు� సBEయను% చ %\ క6యు� � ఇ> N . ముదుక MKద, ధనZBదగళ:,

ఎ= " భగవంతన ఇh�. ఎల"వ@ ఒ^ aయదXu\. ఒందు Lన అవన మగ కుదు�`ంద iదుN Xలు ముEదుXూళ:a� � . జనరు

Mళ:� ��, ముదుక, �న% మగ Xలు ముEదుXూండ, వ@ 8�Lసు��B. ముదుక MKద, ఇదు సహ భగవంతన ఇh�,

ఆగువ@>ల" ఒ^ aయదXu\.

స�లbLన క^ద నంతర, ఈ>శ I� >శద mూ� యుదN Hడు��> ఎందు సుLN హరkతు. MO\, ఎ= " యువకరను% ) O

మక Hkదరు. ఆద�, ఈ ముదుకన మగనను% Xలు ముELరువ XరణXu\ ) O �Oదు Xూళ:aవ@Lల". నమD

�వనద6" ఆగువ@>ల" ఒ^ aయదXu\. �వనద6" ఆగువ ఎ= " బద=వfగళ: ఒ^ aయదXu\. బద=వf ఒం> �వనద6"

�శ�త. ఆ సతతBద బద=వfయను% అథ2 HkXూళa>, అదను% ]kదుXూళaలు Mూ\ Bద పడు��B, �మD �Et

)��8కB\r సుళ:a. ప�కృ�య6" ఎల"వ� Yర అంద� బద=వf.

P a g e 2 5

D i v y a J y o t h i

The five sheaths

of the Self are

those of the food,

the vital air, the

mind, the intellect

and bliss. Envel-

oped in them, it

forgets its real

nature and be-

comes subject to

transmigration.

ప�>నం, అంద� ప�కృ�, హరః అంద� ప�5 అ> �శ�త. �మD అంతప�25, భగవంత ఒబl అYర. �మD >హ

బద=గుత�= ఇరుత�>; �మD మనసుo, బుLp బద=గుత�= ఇరుత�>. ఈ బద=వfగKంద % ఇదN �న% వZs�త� ఇందు

ఇరువ@Lల". �ను I� వZs�. ఆదరు �నO �ను అ> వZs� అనూ% �వ . �ను Mళ:��య, ను ఈ హKa`ంద బం>,

ననO మదుB ఆ\>, ను కhEO Mూగు�� ఎందు. �ను ూడIXదు అదర6" ఇరువ ను �శ�త. ఆ �శ�తBద

ను �న% >హ, మనసుo, బుLN అల". �న%6" �శ�తBదదుN ఇ>, అ> )�, అద % పరHతD ఎందు Mళ:వ@దు. అదEంద

�నO � ఆ వZs� ఎను%వ అనభవ ఆగుత�>. ఆద� �ను అ> వZs� అల", �న% >హ, మనసుo, బుLp బద=\>. అధ2

ఘం�య6" �న% >హ, మనసుo, బుLp బద=\>. ఆదరు �ను బద=\ల" ఎందు �6యు��య. �న%6" బద=గద ఆ �గవను%

భగవంత ఎందు Mళ=\>, అ> hతన, ప�5 మతు� అనంతBద అYర, అమృతుZ. MO\, బద=గద ఆ ప�5, బద=గద

ఆ సతZ ప�కృ�యను%, �8యను% మతు� 8శ�వను% ఆళ:త�>. ఆ తత�వను% బ�హD ఎందు, పరHతD ఎందు Mళ=\>. MO\,

�న% ���%, నన% మనసుo ఎ6"? నన% మనసుo బద=గు��రువ@దను% హుడుకు��>య, బద=గు��రువ@దను% ]kదుXూళaలు

Mూగు��>య అథవ నన% మనసoను% I� క�O �రు\సIక అథవ Bప} MూగIక, బద=గద అంతరంగXu MూగIక?

వ@ ఎషుU బద=గు��రువ@దXu అంnXూళ:aత�B, అషుU నమD మనVoO Bద . మనసుo ఎషుU �మD ఒళ\రువ �శ�తBద

తత�వను%, )�యను% అంnXూళ:aత�>P, మనసుo ముక�Bగుత�>. �వ@ సతతB\ {ంత HడIకు, �వ@ Aవ@దర

బOR {ంత Hడు���ూ అదు �వ@ ఆగు��ర. �వనద తత�B అషుU, �వ@ ఏను {ం�సు���ూ అదు ఆగు��ర. MO\,

�వ@ స> Aవ@దర బOR {ం�సు��E? �వ@, ఆ వZs� ఒ^ aయవను, అవను/అవళ: నన\ంత ఉత�మ ఎందు {ం�సు��రు8ర?

ఆ వZs� ఖంkతB\ �మ\ంత ఉత�మ ఆగు� ��. �వ@, ను అ8Bs, ఎందు {ం�Vద� �వ@ అ> ఆగు��ర. �వ@ ఏను

{ం�సు���ూ అ> ఆగు��ర. �వ@ ౧౦-౧౫ వష2Bదc= గండ Mండ�య ��ూ ూడIకు, మదుBయ సమయద6"

ఇబlరు I�A\ Xణు� ��, ౧౫ వష2Bదc= అవర ముఖ ఒం> తరహ Xణుత�>. అవరు ఒబlర అచు� ఇ ూ%బlర MO

Xణు� ��. అవEబlరూ కన%kయ6"న �rయం� Xణు� ��. Xరణ గండ సతతB\ Mండ�య బOR, Mగు Mండ�

సతతB\ గండన బOR {ం�సు� ��. MO\ �వ@ ఏను {ం�సు���ూ అ> ఆగు��ర. MO\, ను భగవంతన ఒందు

�గ, ను భగవంతన mూ� ఒం>\>N ఎందు ఏX {�)ూల"? సతతB\ ను పరమ సతZ, సతZద ఒందు �గ,

పరHతDన అంశ ఎందు {ం�సIకు. ]O {ం�V>గ �వ@ శుదNBగు��ర. ఇల"LదN�, ను Mండ�, ను గండ,

మగళ:, అ��, తం>, మగ ఎందు {ం�సు��ర. ఎ= " IడBదదుN (అ8Bక) {ం�సు��E, అ> ఆగు��E. IXదను%

8BకBదదNను% {ం�V, సతZద బOR {ం�V. �మD మనసoను% ప@నః ప@నః భగవంతన క�O �OదుXూండుMూ\. మ��

భగవంత ఎ6" ఇ> N ? �వ@ భగవంత X=స పవ2తద6" కు6��> N ఎందు �KLLNE. MO �Kదు Xూండ� భగవంత

X=సద=" ఇరు� � �వ@ ఇ=" ఇరు��E. Xరణ �వ@ ఏను అందుXూళ:a��E అ> �మD సతZBగుత�>. ఈ నడుB

దూరదశ2నద6" బరువ >రB]గ^ల" బహళ చ %\>. అవరు భగవంత ఎ=ూ" X=సద6" కుK�రువ MO �ూEసు� ��.

స> భగవంత నమ=" ఇ> N , ను భగవంతన6" ఒం>\>N ఎందు {ం�V. ఈ {ంత �మO ఇరIXదు. అ> సతZ.

ప�5 అంద� ఏను? సవ23, సవ2BZ[, సవ2శs�. భగవంత సవ2BZ[.ప�5 సవ2BZ[. భగవంత X=సద6" Hత� ఇ> N

�మD6" ఇల"వ? MOద� �వ@ భగవంత�\ంత శs�వంత�? భగవంతనను% �మD ఒళO ప�Bwసలు )ధZ8ల"B? �వ@

భగవంత�\ంత శs�వంత�గలు MO )ధZ? భగవంత ఎ=ూ" ఇ> N , �మD6" ఇల" ఎందు �Kద� �వ@ ఏ ూ

క^దుXూళ:aవ )ధZ� ఇ>. �వ@ సతZద బOR {ం�సIకు. భగవంత సవ2BZ[ ఎందు అEయIకు. ముఖZB\ భగవంత

నన%6" ఇ> N , ను భగవంత�ంద I� ఇల", ను భగవంతన6" ఒం>\>N ఎందు �K. సముద�ద6" అ=గళ MO ను

P a g e 2 6

D i v y a J y o t h i

The gross body

which is the prod-

uct of the quintu-

plicated elements

is known as the

food sheath. That

portion of the

subtle body which

is composed of

the five vital airs

and the five or-

gans of action,

and which is the

effect of the ra-

jas aspect of Pra-

kriti is called the

vital sheath.

భగవంతన6" ఒందు. సతతBద {ంత అవశZక� ఇ>. I� ఎ= " {ం� త�bద {ంత . త�bద {ంత M�

ఉంటుHడుత�> . Aరు ను భగవంతన6" ఒం>\>N , ను >హ, మనసుo, బుLp అల", ను శుదN hతన, పరHతD

ఎందు అEయు� ��ూ, అవరు Hr`ంద ముక��గు� ��, MO\, �వ@ {ం�సIXదు ఏను? ఉన%తBద మంత�

Aవ@దు?

ను ంబుదు నల"; ఈ >హ, మన, బుLp నల"; స{�>నం>తD wవ ను ; w�హం, w�హం, w�హం.

ను >హ అల"; ను మనసుo అల"; ను బుLpయు అల". ను శుదN అEవ@, ప� సతZ>ూ౦LO ఒందు. ఇ>ూం>

సEAద {ంత . I� ఎ= " తప@b {ంత . తప@b {ంత Mh�ద�, �మD �వన ఒందు �Zయr ఇల"> సుతు�వ చక�ద

MLయం�, మనసుo బంద MO c=రు� � XళO ఇKయు� �, తూగు ఉAZ=య MO ఆగుత�>. ననO ఏX Imరు?

ననO ఏX మనVoన MూA Nట? �వనద6" ను ఏX Bద పడు�� ? �మD {ంత త�b>గ మ�� ఏను ఆగలు )ధZ?

/ा9वा दव सव7पाशापहािनः

>ीण @लशज7 म9यहािनK |

तःयािभLयानात ततीय दहभद

�व:ःवय7म कवल आNकामः || ११ ||

5త� >వం, �న%=" ఇరువంతహ సతZవను%, �న% అంత�తD )�యను%, �న%=" ఇరువంతహ పరHతDనను% అEయువ@దు.

పరHతDనను% అEయువ@దు ఎంద� పరHతDనం� ఆగువ@దు. భగవంత �Kయువ వసు�వల", భగవంత పరతత�. �మD

కణు~గళ మూలక ూడువవను, �మD s8గళ మూలక Xళ:వవను, �మD 6Oయ మూలక రు{ ూడువవను,

భగవంతనను% వసు�B\ MO ూడలు )ధZ? అవను �న% అంత�తD, అవను �న% పరతత�. భగవంతనను% అEయువ@దు

ఎంద� భగవంతనం� ఆగువ@దు. భగవంతనను% వసు�వ %\ ూడలు అ)ధZ. దూరదశ2నద6" �ూEసువ ఎ= "

చ %\రుత�>, తYణ c= Iళక X�VXూండు A�ూ ప�తZYBగువ@దు, నన% [��య మగు, �నO ఏను Iకు?

భగవంతనను% ��%ంద I�A\ ూk>గ, అవను ఒందు వసు�Bగు� � . భగవంత, ప�5 ఎంLగూ వసు�Bగలు )ధZ8ల".

భగవంతన )t�uర ఆ>గ Iళకు మూడుత�> �జ, ఆద� అదు ఒళ\న Iళకు. బుLpయు శుదNBగుత�>. భగవంతన బOR

సbషU� ఇ>.

ఆ ఒళ\న సbషU�r Iళకు, ఆ IళX )t�uర. ఇ= " అంద�, నమD మనసుo చ= "[6"A\ OూందలమయBగుత�>.

నమD మనVoన6" )8ర ప��%గళ: ఇB, ఒందు ���% XKద� మ�ూ�ందు హుటుUత�>. ఇదXu బుLpయ6"న OూందలB Xరణ.

బుLpయు శుదNB>గ, శుదNBద బుLpయను% ప�బుదp బుLprందు Mళ=\>. అ> Iళకు. దురదృషUవ� {త�Xరరు

ఒళ\న Iళకను% �ూEసలు )ధZ8ల", MO\ అవరు Mూర\న Iళకను% �ూEసు� ��. వ@ అదను త�b\ �Kయు��B.

ము= " VరుLN� అ ూ% ఒబl మM� వZs� ఇదN. అవను iLయ6" ఏన ూ% హుడుకు��దN. అవన )%]తరు బందు అవనను%

XKదరు, ఏను హుడుకు� � ఇLNయ? ము= " MKద, ను ఉంగురవను% క^దుXూం�. అవన )%]తరు XKదరు, ఆ

ఉంగురద బOR ఏను 8�ష? ము= " MKద, ఒMూ ! ఆ ఉంగుర నన% లu య Mండ� మదుBయ6" XూnUదుN, అదు ననO

బహళ ముఖZBదదుN. MO\, ఎల" )%]తరు హుడుకలు శురుHkదరు. ఉంగుర Vగ6ల". నంతర )%]తరు ము= "నను%

XKదరు, �ను ఉంగురవను% ఎ6" క^దుXూం�? మ= " MKద, ను ఉంగురవను% మ PళO క^దుXూం�. అవన

P a g e 2 7

D i v y a J y o t h i

The doubting

mind and the five

sensory organs,

which are the

effect of Sattva,

make up the mind

sheath. The deter-

mining intellect

and the sensory

organs make up

the intellect

sheath.

)%]తరు XKదరు, MOద� ఇ6" ఏX హుడుకు� � ఇLNయ? ము= " MKద, నన% మ ఒళO Iళsల", MO\ ఇ6" హుడుకు� �

ఇ>N . ఇదు, నమD 8� బరహ. నమD బుLpయ Iళకు ఇల"B\>. నమD బుLp మందB\>, వ@ Iళకను% MూరO హుడుకు� �

ఇ>NB. బుLpయు శుదNB\, ప�XశమయB>గ అదను% ప�బుదp బుLN అథవ 5 ూదయ ఎందు Mళ=\>. భగవంతనను%

అEయువ@దు ఎంద�, భగవంతనం� ఆగువ@దు ఎందు. భగవంతన బOR నమO ఇరువ పEకలb Aవ@>ూ Bషభూషణ.

భగవంతనను% అEతవరు భగవంతనం� ఆగు� ��, భగవంతన6" ఒం>గు� ��. అవరు భగవంత�ంద I�A\ ఇరలు

)ధZ8ల".

�మకృష~ పరమహంస ఒందు ఉ>హరf Xూడు� ��. ఒందు ఉ[bన IూంI ఇ>. ఆ ఉ[bన IూంI బహళ �న%�O

ఒళO\>, ఎ= " నన%ను% I`V )`సు� ��. నంతర ఆ ఉ[bన IూంIయ గురుగళ: బందు Mళ:� ��, P{సIడ,

�నO బహళ >ూడ� సం)రద ఇ�Mస ఇ>. �నO >ూడ� మ తన ఇ>. �న% ప�82కరు మM� వZs�గళ:. �ను ఉప@b

ఎను%వ వంశLంద బంLరుB. ఉప@b సముద�Lంద బంL> సముద�ద6" ప�ణ2 ఉప@b ఇ>. �న% �త, ము� �త ఎ= "

సముద�Lంద బంLరువ@దు. అదు అపEjతBద తత�, �ను సణ~వ ఎందుXూళaIడ. నంతర ఉ[bన IూంI సముద�వను%

ూడబయసుత�>, అదు తన% �త Mగు బంధుగళను% ూడబయసుత�>. అదు సముద�ద6" Mూగుత�> అ�U. అ6" ఈగ ఏను

ఉKL>? ఏను ఇల". ఉ[bన OూంIయ ఒందు అంశసహ ఉKLల"; అదు సముద�దmూ� ఒం>గుత�>.

ఇ> తరహ, భగవంతనను% బయసువవరు, భగవంతన6" ఒం>గు� ��. �8య ఒందు అంశ సహ ఉKయువ@Lల", �8య

కురుహు ఏ దరు ఉKLదN�, అవను భగవంతనను% అE�ల". అ=యు సముద�ద6" ఐకZBగ=Iకు. అదను% )t�uర ఎందు

Mళ=\>. �న% అ� సణ~>ద మనసుo ఎ= " తరహ శబNవను% Hడుత�>. అదు �మOూబlEO శబN Hkద� పరB\ల",

ఆద� అదు �మD గండ/Mండ�O సహ శబN Hడుత�>. MO\, �ూంద�. ఈ సణ~ మనసoను% �శబNB\సIకు, �శబNBద

మనసుo అE8న6" (ప�5) ఐకZBగ=Iకు. ఆగ అ6" �8య కురుహు సహ ఉKయువ@Lల", అ6" బE 8��తD, 8శ� ప�5

ఇరుత�>, పరHతD >హ, మనసుo Mగు బుLpయ మూలక Xయ2 �వ2]సు� � , ఇదను% )t�uర ఎందు Mళ=\>.

MO\, Aరు ను >హ, మన, బుLp అల" ఎందు ను శుదN hతన ఎందు స> భగవంతన బOR {ంత Hడు� ��ూ

ఆగ ఏను ఆగుత�> అంద�, సవ2 �ప హEః, �8యు Hkదంతహ ఎ= " �పగళ: అళVMూగుత�>. �మD �పగళను%

తZ\సలు ఏ ూ Oూందల ఇ>. �వ@ Aరన% IXదరూ Xళబహుదు, �పగళను% తZ\సలు ఇరువ@దు ఇ>ూం> Hగ2.

ఆద� నమD ఉప�షతు�గళ:, Bదగళ: ఏను Mళ:త�B అంద�, �మD �పద బOR ఆగ6, �వ@ �[ అను%వ బOR ఆగ6 అథవ

నX�తDక గుణద బOR ఆగ6 P{సIk. �వ@ ఈOగ= శుదN, �వ@ HడIXదుL�U, �మD మూలతత�వను%

`E. �మD మూలతత� ప� సతZ, ప�5. అదను% {ం�V>గ �మD �పగ^ల" అKVMూగువ@దు. �వ@ �పద బOR

P{Vద�, Oూందల పటU�, �ప Mూగువ@Lల". అప��త� Mూగువ@Lల". �మD మూలతత�వను% అEయ=Iకు. ఇదు ఒబl

�జకుHరన క� ఇదN MO. ]ంLన Xలద6" 8Hన ఇర6ల". హడ\న మూలక ప�Aణ Hడు�దNరు. అవర హడగు

అపgతXu ఇ�`తు, ఈ �జకుHర �Eన6" Xూ{�Mూ\ ఒందు L�పద6" ఇKయు� � . ఆ L�పద యజHన, ఒబl

jనుOర అవనను% �6సు� � . ఆ హుడుగ jను జ ంగద mూ�య6" I^యు� � , అవను jనుగళను% ]kదు అవర

తరహ �వన )\సు� � . అవను ఒబl �జన మగ ఎందు మ�తుMూగు� � , ఆద� మM�జ మ��ల", అవను మగనను%

హుడుకలు తన% ఆళ:గళను%, )వకరను%, గూఢhEగళను% కKసు� � . అవరు �జకుHరనను% ఈ j�న L�పద6"

P a g e 2 8

D i v y a J y o t h i

The impure Satt-

va which is in the

causal body,

along with joy

and other Vrittis

(mental modifica-

tions), is called

the bliss sheath.

Due to identifica-

tion with the dif-

ferent sheaths,

the Self assumes

their respective

natures.

ూడు� ��. �మగూ ఆ\రువ@దు ఇ> . ఆ హుడుగ అపgతXu ఒళO\ ఈ j�న జ ంగదవర mూ� Iరతు

�జకుHర ఎను%వ@దను% మ��రువ MO, �వ@ >వర మకuళ: ఎందు మ�తు Mూ\>, అమృతసZ ప@త�ః.

�జBద స��వ >వభs�. �మD తం> �` >వరు Xరణ �మD తం> �` Hంస అ� ¢గు >హ అల". Aరను% తం>

�` ఎందు క�యు��E? �మO >హవను% XూటU �మD తం> Mగు �`న, ఆద� �మO ప�5యను% XూటUవర బOR? �మO

ప�5యను% XూటUవ� �జBద తం>, అవ పరHతD. �మD �జBద తం>యను% మ�తు >హ Mగు Hంసద mూ�

తం> �` ఎందు గురు�VXూళ:a��ర. ఇదు Bద . ఆ హుడుగ తన% తం>Aద మM�జనను% మ�తు, jనుOరరను%

తన% తం> �` ఎందు గురు�VXూండ MO, �వ@ �మD తం> �`Aద ప�5యను% మ�తు >హవను% XూటUవరను%

తం> �`A\ గురు�VXూళ:a��ర. �మO >హవను% Xూడబల"రు ఆద� ప�5యను% Xూడలు AEందలూ ఆగదు, ప�5

భగవంత�ంద Hత� బరలు )ధZ. �వ@ మ�తరు భగవంత మ��ల", అవను �మDను% హుడుకలు గూఢhEగళను%

కKసు� � . అవను �మD మ O సుLNయను% తరు� � , �ను jనుOరన మగనల" ఎందు Mళ:� � , �ను >వర మగ

ఎందు Mళ:� � . ఇవరను% గురుగళ:, సదుRరుగళ: Mగు గురుగళ దూతరు ఎందు Mళ=\>. �వ@ >వరను% ఎ="

బయVదరు, గురుగళ: �మD �వనద6" బందు �మD మూలతత�వను% నప@ Hk, �మDను% Bప} మూలతత�ద బK

Mూగలు ప@ Hడు� ��. ఇదు �మD ఎ= " �పగళను% అKసుత�>. �వ@ అప�� అల". �వ@ )��8కB\ శుదN. �మD

మూల తత�Bద ప�5యను% మ��రు8E అ�U.

>ीण @लशज7 म9यहािनK....

�fః Ð ఈ �పగ^ల" సత�c= ��సు��>. ఎరడు తరహ ముs� ఇ>, ఒందు కమ2 ముs�; మ�ూ�ందు �వనుDs�. �వనుDs�

అంద� �8యు బదుsరుBగ= 5 ూదయB\, )t�uర ప�దు �వనుDక� గు� � . >హ Mగు మనసుo

ఇరుBగ= )t�uర ప�యు� � . అవను ప� సతZద6" ఏకత�వను% అEయు� � . ఇ> �వనుDs�. ఆద� XలవEO

�వనుDక��గలు ఆగువ@Lల", అవరు )ధ Hడు� ��. అవరు సతతB\ ను భగవంతన6" ఒందు ఎందు {ం�సు� ��,

ఆద� అవEO ఇను% >హ Mగు మనVoన mూ� కలb ప�ణ2B\ ఇను% Mూ\రువ@Lల". MO\, అవరు మరణ MూంL>గ

>హద mూ� కలb HkXూళaలు )ధZ8ల", ఆగ అవరు ఈశ�రన mూ�, ప�5య mూ�, భగవంతన mూ�

గురు�VXూళ:a� ��. ఇదు సత�c= ఆగువ@దు, ఇదను% కమ2 ముs� ఎందు Mళ:� ��. ప�ణ2 ముs� ఇను% ఆ\ల", అవరు

ప�5నవను% అనుభ8సు� ��, క�cణ అదEంద Mూరబందు �82Xర, �82కలbద అEవ@ మూడుత�>. ఇదను% కమ2 ముs�

ఎందు Mళ:� ��. కమ2 ముs� క�cణB\ ఆగుత�>. క�మ ముs�యను% )=ూకZ, )రూప, )jపZ,)యుజZ ఎందు

Mళ=\>. MO\ ఇదను% క�మ ముs� ఎందు MK>. �వనుDs� సbషU�`ంద ఆగుత�>, 5 ూదయ. కమ2 ముs�

క�cణB\ ఆగుత�>, Xరణ ఇను% బుLpయు ప�ణ2B\ అEవ@ ఉం�\రువ@Lల", అ6" ఇను% ప�ణ2 శుదNBగIకు. ఆద�

ఎ= " కమ2గళ: Mగు �పగళ: ఇరువ@Lల". >హ తZ�Vద తYణ �8యు 8��తDనను% అEయు� � Mగు అహ2త XH

ఆగు� � . అవను బయసువ@>ల" సతZBగుత�>. అవను/అవళ: ఇను% ముక��\రువ@Lల", Xరణ అవర6" ఇను% Xలవ@ ఆ)గళ:

ఇరుత�>. ఒందు సల �మO, �మను% భగవంత ఉపP\సు� � ఇ> N ఎందు అEB>గ, ఎ= " ఆ)గళ:, బ�MDండద

ఆ)గళ: ప�ణ2Bగుత�>. ఇదను% కమ2 ముs� ఎందు Mళ=\>.

P a g e 2 9

D i v y a J y o t h i

When the ele-

ment of sattva is

pure, Prakriti is

known as Maya;

when impure

(being mixed up

with rajas and

tamas) it is called

Avidya. Brahman,

reflected in Ma-

ya, is known as

the omniscient

Isvara, who con-

trols Maya.

The hidden treasure of the Self

HERE IS NOT A CREATURE, but is destined for the Supreme Goal,

even as there is not a river, but is on its winding way to the ocean;

but, in the human form alone, is consciousness so developed, that it is

capable of reflecting and expressing the glory and perfection of his

own True and Highest Self, which is, at the same time, the Self of All

Man is kept away from inheriting the Hidden Treasure of the ineffa-

ble Fulfillment and Plentitude, by his own self-accumulated

and sanskaric ignorance. Sanskaras or impressions are the inevitable

deposits left by the arduous evolutionary descent into the human

form and human consciousness; they are like the dust that gathers on

the pilgrim as he treads The Path. In the human form, which is the highest, the Divine Life is still

enmeshed in these sanskaric deposits in the mind. Its expression is, therefore, necessarily cur-

tailed and distorted through the diverse and distracting moments of the sanskaras, which keep

consciousness pinned down to the enticing panorama of that which is false and phenomenal.

One by one, the multicolored attachments to the false have to be relinquished; and one by one,

the sanskaric faggots that feed the deceptive fires of the separative ego, have to be surren-

dered in favor of the imperative claims of the invincible Flame of the Truth. Thus and thus only

can man ascend to the pinnacle of Divine Attainment which is the endless beginning of Life Eter-

nal.

The Life in Eternity knows no bondage, decay or sorrow, and it is the everlasting and ever-

renewing self-affirmation of conscious and illimitable Divinity. The clouds of sanskaras have to

disappear completely before the sky of consciousness is illumined by the Inextinguishable Light

of God; Who is the Real Self of All. My mission is to help you to inherit this hidden Treasure of

the Self, and all, who earnestly seek it, have my blessings.

P a g e 3 0

D i v y a J y o t h i

But the other (i.e.

the Jiva, which is

Brahman reflect-

ed in Avidya) is

subjected to

Avidya (impure

sattva). The Jiva

is of different

grades due to

(degrees of) ad-

mixture (of rajas

and tamas with

sattva). The

Avidya

(nescience) is the

causal body.

When the Jiva

identifies himself

with this causal

body he is called

Prajna.

About Miracles . . .

"WHY should we produce petty imitation illusions in the already created mighty Infinite Illusion?

UNLESS absolutely necessary, for the spiritual purpose of a general collective drawing of man-

kind towards Self-realization, miracles performed unnaturally or supernaturally can interfere with

GOD's ordained evolutionary process."

About Healing . . .

"REAL HEALING IS SPIRITUAL HEALING, whereby the soul, becoming free from desires, doubts and

hallucinations, enjoys the eternal bliss of GOD. UNTIMELY physical healing might retard the spiritu-

al healing. If borne willingly, physical and mental suffering can make one worthy of receiving spir-

itual healing. Consider mental and physical suffering as gifts from GOD, which, if accepted grace-

fully, lead to everlasting happiness."

About Silence . . .

"GOD HAS BEEN everlasting working in silence, unobserved, unheard, except by those who expe-

rience His Infinite Silence. IF MY SILENCE CANNOT SPEAK, of what avail would be speeches made

by the tongue? THE VERY MOMENT when HE thinks my speaking would be heard universally,

GOD will make me break my Silence."

Baba Explains

Soundarya Lahari - verse 2

Lord Brahma ,the creator of yore,

Selects a dust from your feet,

And creates he this world,

The great Adisesha with his thousand heads,

Some how carries a dust of your feet,

With effort great,

And the great Lord Rudra,

Takes it and powders it nice,

And uses it as the holy ash.

- http://shankaracharya.org/soundarya_lahari.php

P a g e 3 1

D i v y a J y o t h i

Prabhuji’s articles in Bodhi Vruksha

P a g e 3 2

D i v y a J y o t h i

P a g e 3 3

D i v y a J y o t h i

P a g e 3 4

D i v y a J y o t h i

At the command

of Isvara (and)

for the experi-

ence of Prajna

the five subtle

elements, ether,

air, fire, water

and earth, arose

from the part of

Prakriti in which

tamas predomi-

nates.

Parama Sadgurugalige Namanagalu.

Salutations to Pujaneya Prabhuji

O Sadgurudeva! You are the cause of my new birth; You are the Creator of my new life. The

effect of new birth and new life is what I am now. This real birth and real life is dedicated to

Your service at your Lotus feet My Lord. O Gurudeva! O Pujaneya! Please bless me to merge in

Your Lotus Feet.

The Cause and Effect as said in Sanatana Dharma.

The belief, shradda that we have from Adi Kala, which is from the time of creation, is that there is

a creator of this Universe. He creates the Universe, sustains it, dissolves it, and takes it back to the

source. We believe that great creator exists. We call him with different names Eswara, Sadashi-

va, Narayana. When we think, where is the Lord? The very next moment we have to put up a

question, where is he not? Our Sanatana Dharma says there is no place, where God is not there.

He is everywhere, he is in each and every particles of Nature, in fact he only exists. He is Sarva

Vyapi. Sarva means all over, Vyapi means spread throughout the Universe. If that Creator – The

Lord were not there, where would this Universe be? Who would have given the fruits for our ac-

tions – Karma Phala. There can never be an answer for this question and the question remains a

question!

What we experience in our life, whether happiness or sad there must be a cause for that and the

effect of that is what we are today. There will be a cause for every action; there can never be

any action without a cause. Whatever happens in each and every persons life, there is a cause

for that. For example, we can never say that enlightenment happened to one person on its own

and enlightenment never happened to another on its own. It happened to one person because he

was a real seeker and it did not happen to another person because he was not a real seeker.

Who is it who decides who it ready for enlightenment and who is not? It is Parabrahma, The

Sadguru.

It is not enough if one is a real seeker and does Sadana, he must be blessed with Sadguru krupa.

It is the real seeking, sadana and Sadguru krupa which enables one to be enlightened. If one is

doing sadana and he has an ego that he doing sadana and he will get enlightened and he does

not need Sadguru krupa, then even after births and births of sadana he can never be liberated

and he can never be enlightened. It is The Lord, Parabrahman who comes in the form of Sadguru

to liberate us by imparting the knowledge, the Knowledge of Supreme Reality.

A real seeker recognizes Sadguru but a common person recognizes him as a common teacher.

One can see many teachers in many fields and this spirituality becomes a field where they come

to understand what spirituality is and not to seek liberation.

Sanatana Dharma

P a g e 3 5

D i v y a J y o t h i

From the sattva

part of the five

subtle elements of

Prakriti arose in

turn the five sub-

tle sensory or-

gans of hearing,

touch, sight, taste

and smell.

There is a cause for each and every aspect of life. Every joy and sorrow in ones life has a cause

for it. When we perform good actions, the result will be good and when we perform bad actions,

the result will be bad. Who will decide what we are doing is right or wrong? There must be a Su-

preme person who decides what is right and what is wrong, we cannot do it on our own, because

what is right for us may be wrong for others and what is wrong for us may be right for others. So,

there must be a Supreme Personality who decides what is right and what is wrong and that Su-

preme Personality is The Lord – Parabrahman, Eshwara, Narayana, Sadashiva and Sadguru.

The one who created this Universe, the One who is giving the fruits of actions according to their

Karmic impressions is Parabrahman. We have sraddha in him, we believe him, we do puja or we

worship him.

What we need is sraddha, bhakti to get the grace of God. The cause of Bhakti is belief in God

and the effect of this Shradda and Bhakti is the Darshana of Sadgurudeva.

Shirasa Namisuva,

Gurudeva Pada sevaki.

Gita : At the time of death, the predominant thought determines the next life.

This is true even while alive and in daily life. Mind keeps on generating many thoughts. Follow-

ing a thought , takes one to live and experience that thought, for that period of time, as we

hold on to that thought, and come back to follow another thought. The practice that one should

do lifelong is to observe all thoughts and not to follow any of them. So, at the time of death

also, many thoughts bombard the consciousness, but due to the lifelong practice of vairagya

(dispassion), none of the thoughts are followed and one avoids the samsara.

- Atmajyothi Prasad

Thoughts

P a g e 3 6

D i v y a J y o t h i

From a combina-

tion of them all

(i.e. sattva por-

tions of the five

subtle elements)

arose the organ

of inner concep-

tion called

antahkarana. Due

to difference of

function it is di-

vided into two.

Manas (mind) is

that aspect whose

function is doubt-

ing and buddhi

(intellect) is that

whose functions

are discrimination

and determina-

tion.

Mundaka Upanishad: Chapter 9

Para Vidya (Spiritual Knowledge)

Shubha (Auspiciousness)

Shubha is not something which brings you luck like getting a job, or getting married, or what you

call good news. What makes us auspicious is called Shubha! I am the body, I am the mind, I am

the intellect – it is what makes us inauspicious, because body dies, mind gets bad, intellect runs

everywhere. Real auspiciousness is to understand that I am not the body, I am not the mind, I am

not the intellect. I am consciousness, Atma, the Self which is immortal. I don't have birth and

death, I am Shiva. Shiva means pure. This is the only shubha, this is the only auspiciousness. Any-

thing other than this is not really auspicious in the ultimate sense, it may be temporary. Some-

thing which teaches you about your real nature as pure Consciousness beyond the body, mind

and intellect is called as Upanishad.

Bhadram Karnevihi shrunyamadevaha- may we listen to the auspicious.

Bhadram pashchema akshavir yajathaha - May we see the auspicious!

Whatever we see, if we are able to see the whole universe as the glory of the Divine, as the

light of the Lord, it is called auspiciousness. Otherwise we see them as stone, mud, water, rains

and forests. But when we see them as glory of the Lord, as a glory of the Self, glory of Atman,

then it is called auspiciousness. So the first Prayer is to let our ears hear auspicious things and see

auspicious things. When we understand what we see, whatever we see becomes auspicious.

Sthiraihi anghaihi thushtuvagham sasthanobhihi - let our body and mind be strong and stable,

because good body and health is a gift of God, a very great gift. If our health is not good we

cant sit for meditation, we cant realize the Self. If we desire good health to be able to see our

children getting married and play with our grandchildren, there is nothing auspicious about it.

Whatever body, mind and intellect vehicle is given to you, if this vehicle is in good condition and

with this vehicle, you are doing loka kalyana (service to the world) that is called auspiciousness.

That is why Ayushya (life) is given to you, to see Bhagawan. To see God in the Universe and to

do service is called Ayush.

Atmano mokshartham jagad hitayacha – for realization of the self and for service to the world,

not for the world, but to see the world as the Divine glory and to do the service this Ayush (Life)

is given. To see my children, to see my grand children, to see their marriage, they are all desires.

The Ayush is given so that you can spend it properly.

May we hear the auspicious, may we experience the auspicious, may we see the auspicious and

may we lead our life auspiciously. This is the Prayer of Mundaka Upanishad.

Now we are taking second chapter of Mundaka Upanishad. What happened in the first chapter,

the first chapter told there are two types of Vidya, Para Vidya and Apara Vidya, there are two

types of Knowledge Apara and Para, the lower and the higher, whatever that is required for the

P a g e 3 7

D i v y a J y o t h i

From the rajas

portion of the five

elements arose in

turn the organs of

actions known as

the organ of

speech, the

hands, the feet,

and the organs of

excretion and

generation.

living in the world, is called Apara Vidya. I have to work, become engineer, medical, doctor,

lawyer, whatever is required for your survival in the world is called Apara Vidya. So pooja,

mantra, Yajna, homa... is also Apara Vidya. That is for your goodness. Right, I do this homa, that

homa, Veda Mantras, I know this mantra, I know that mantra even that is called Apara. Whatev-

er that is required for you survival, whatever required for your wellbeing, in this world or next

world, which includes the Vedas, is called Apara Vidya, the lower level Knowledge. The Para

Vidya is the higher level Knowledge.

What is that Para Vidya?

Which uplifts you, which makes you Divine, which brings out Divinity in you, that is called

Atmajnan, to know your-Self. I am not the body, I am not the mind, I am not the intellect, I am

Atma, Satchitananda Atma. Other than this, all are Apara Vidya. I am the amsha (part) of

Lord; I am one with Lord, to understand that is Para Vidya. Leaving this, all others are Apara

Vidya! Vedas, Mantras, japa, pooja, homa all are Apara Vidya, lower level Knowledge. Same

what you do will become, will prepare you for the Para Vidya.

Whatever work you do, whether it is secular, whether it is home, whether it is pooja, whether it is

Yajna, homa, if you do it as service to Lord, the same becomes means for your liberation (Mukti).

I, me, mine, with that thought, if we do anything then the same becomes cause for your bondage.

Whatever may be the work, be it that of home, office, it may be Yajna, it may be homa, if that

is done with an attitude of mine, for myself, that becomes Apara Vidya. I am doing it as a ser-

vice to the Lord, so that I will become purified, with that attitude if you do that, mind gets puri-

fied, and helps Apara Vidya. Doing is same; it is nothing different in what you do, but what

your attitude towards the doing is? I am doing social service. What you will do, I take care of

children, I go to orphanage, very good, Apara Vidya. I am doing service, by seeing Narayana

in Nara; I see the Divine in human, than the same work leads to Mukti.

So the difference between Para and Apara Vidya is, whatever small things you do, whatever

you do, if you have an attitude that God alone is the doer, this body and mind are instruments

of God, I am doing this for my purification of inner self, so that I become closer to Lord, with that

attitude whatever you do, it becomes means for Para Vidya.

Story of Father and Bus Driver

There was a father in the church and there is a bus driver. Both die, and when they go to the

heaven, in the heaven, the gate keeper says to the father, you go to hell. For the bus driver, he

says you go into heaven. Then the father protests, why you are sending me to hell, I have spent

my whole life to teach about the lord. Then the gatekeeper of the heaven says when you talked

about Lord all the people went to sleep. When the bus driver drives you know, everyone was

thinking of God! What you do doesn't matter, with what attitude you do, matters and what is

the impact on the society matters.

Story of Gambler and Devotee

Right, there were two friends, one of them is a gambler and the other one is a devotee. Now

whenever the devotee goes to the temple and pravachana, this gambler goes to gambling den.

P a g e 3 8

D i v y a J y o t h i

From a combina-

tion of them all

(i.e. the rajas por-

tions of the five

subtle elements)

arose the vital air

(Prana). Again,

due to difference

of function it is

divided into five.

They are Prana,

Apana, Samana,

Udana and

Vyana.

When one day both of them die, the gatekeeper of the heaven says, gambler you come inside

and tells devotee to go to hell. Then the devotee protests, all my life I was spending time in wor-

ship and doing pooja and the gambler was wasting his time in gambling. Right, what is this jus-

tice, then the gatekeeper of the heaven says, what you do doesn't matter, what your mental

attitude does matters. What were you doing during pooja, always you were thinking that your

friend is enjoying there. That gambler friend always thinks, oh my God, I am wasting my time

and my friend is thinking of God.

Attitude towards Work (Karma)

So what you do is not very important, what is your attitude to doing makes the difference in

Spiritual life. The same sweeping of the flour can be a pooja for lord. If you think, if you do

with the attitude that lord is the doer, and this body mind is just an instrument, I am doing it for

bhagawan, that same work becomes path for liberation. If you do anything with the attitude

that I am doing, then the feeling comes that I am the body, I am the mind, I am the intellect, I am

separate from the Lord.

The difference between Para and Apara Vidya is being explained to Shaunaka Rishi by Angi-

rasa Rishi, in the second Adhyaya. What he explains, whatever you do, with what attitude you

do, you will be liberated is being explained. And many books which are available, ok, many

books on this chapter, they have a somewhat a wrong interpretations of the meaning of this

chapter. So we have to be careful when we read this chapter from printed text. So they don't

understand the overall intensions of this chapter. The overall intention of this chapter is to change

your attitude towards work. Whether it is Karma, whatever Karma you do, if you do it as a of-

fering to the Lord then it becomes purifier.

P a g e 3 9

D i v y a J y o t h i

The five sensory

organs, the five

organs of action,

the five vital airs,

mind and intel-

lect, all the seven-

teen together

from the subtle

body, which is

called the Suksma

or linga sarira.

5� గురు 5� గురు 5� గురు 5� గురు ÐÐÐÐ సదుRరుసదుRరుసదుRరుసదుRరు

భూjయ c= సదుRరు భగవంత wవన ప����. ఎల"రలూ" ఇరువ@దు wవ ఎందు, సంప�ణ2B\ భగవంత wవన6"

ఏకత�వను% MూంLరువ, Mగు ఇk 8శ�వ@ wవన ప�కటరూపB ఎందు ూడువవ ( సదుRరు ). కృ�`ంద Hత� ఒబlరు

సదుRరుగKO హ��రBగలు )ధZ. సదుRరుగళ కృ�, శs�య రూపద6" హ�దు బరుత�>. సదుRరుగKంద wషZEO హEదు బరువ

శs�యను% ( శs�ప ) ఎందు Mళ=\>. ఒబl P\యు V�కEసువ )మథZ2ద c= సదుRరుగళ ఒందు ూట, ఒందు సbశ2

అథవ Xలవ@ నుkగళ: )కు ఒళ\న అవన శs�యను% mగృతOూKసలు. ఆ=ూచ గKంద ముక� ద అEవను% MూంLరువ

P\య ఆళBద 5నవను% శs�ప ��యుత�>.

సంప�ణ2 ముs�O\, ప� hతనZవ@ ఇKముఖB\ హ�దు P\య6" sం{తూ� అ5న8ల"దం� శపkసIకు. ఈ ముs�య

hతనZవను% ( శs�ప ) ఎందు Mళ=\>. తన% wషZన6" ఇరువ అంత� గురు Ð ఆతD గురువను% గురు�సువ6"

సMయక \రువ@> సదుRరు8న �త�.

భగవంత wవన6" ఏకత�భగవంత wవన6" ఏకత�భగవంత wవన6" ఏకత�భగవంత wవన6" ఏకత�

ఆ=ూచ గK"ల"ద అE8న )ద �8యను% భగవంత wవన VW�O క�>ూయుZత�>. భగవంత wవన hతన శs�యు శs�ప

రూపద6" ఇKముఖB\ ఒబl P\య c= ఆ=ూచ గKంద ముక� VW�A\ బం>గ, ఆ P\య ఆళBద 5నవ@

��యుత�>. ఇదు ఇంL�యగKంద ప�ద 5నవల". ఇదు ఉన%త ప�5య అ�వృLN. ఈ ఉన%త ప�5యను% Iరవ ఎందు

Mళ=\>. ఇదు ఆతDXu �సBగుత�> Mగు ఇదు ప�5న Mగు )t�uరద క�O క�>ూయుZత�>. >హLంద

Xూkరువ ఆతDవ@ తన% అంత�తD ద wవన mూ� ఏకత�వను% Mూందువ6" ఆళBద ఆనందవను% అనుభ8సు� � . శs�ప

రూపద6" బరువ కృ�`ంద Hత� బం�త ఆతDవ@ ముక�Bగలు )ధZ.

)� ప�5య అ�వృLN)� ప�5య అ�వృLN)� ప�5య అ�వృLN)� ప�5య అ�వృLN

ఆ=ూచ గKంద ముక�Bద అE8న అ�వృLNO\ )� �వద 8�నవను% అ�Zస HడIకు. ఒబlరు సుమD

కుK�> N�ూ అథవ Aవ@>దరు Xయ2ద6" �ూడ\>�ూ అవర మనసుo Hత� ABగలు Xయ2�రతB\రుత�>.

{త�ద6" ఇరువ సం)uరగళ: ఆ=ూచ గ^\, కలb గ^\ Mగు �rగ^\ mగృత మనVoన హంతXu సతతB\

ఏరు��రుత�>. ఇంL�యగళ మూలక ఒళ బరువ@>ల" �వ గళ6", గ�]Xగళ6" ఏEKతగKO XరణBగుత�>. �rగళ:,

ఆ=ూచ గళ:, కలb గళ:, �వ గళ: Mగు గ�]Xగళ: ప�5య6" X�VXూండ HయBగు��రుత�>. ఇ>ల"వ� 88ధ

hత శs�గళ చల గKం>\. ఈ చల గKంద ]తకర అథవ అ]తకరBద అనుభవగKO ఒళOగు��ర. ఆద�

అదృషUవ� నమO ]తకర అథవ అ]తకరBద చల గళ: ప�5య6" MదుMూగుత�>. Aవ@దు �శ�త అల". ఆద� ఈ

చల గKంద IరూE> HనVకBద గురుతుగళ: వ@ ఎచ�రLంద ఇరLదN� Lఘ2Xలదవ�గూ ఇరుత�>. ఒబlరు

�వనద ఎల" ఏEKతగళను% ఒం> సమ \ ఎదుEసువ )మథZ2వను% Mూందువవ�గూ �వనవ@ దుః£వ)Wయను%

Mూందుత�>.

Sakshibhavada Adhbutagalu

P a g e 4 0

D i v y a J y o t h i

By identifying

himself with the

subtle body (and

thinking it to be

his own), Prajna

becomes known

as Taijasa, and

Isvara as Hiran-

yagarbha. Their

difference is the

one between the

individual and the

collective (i.e. one

is identified with

a single subtle

body and the

other with the

totality of subtle

bodies).

)� �వ)� �వ)� �వ)� �వ

ఒబlరు )� �వవను% IళVXూళ:aవ@దEంద ఈ శs�చల గళ ప��వLంద Mూరబరలు )ధZ. శs�యు న�సు��రువ Xూ r

ఇల"ద ఈ చటువnXగళ మధZ, Xంద� iందుB\ ఆతD ప�5య రూపద6" ఇరువ భగవంత wవను ఇదEంద అ8చ6త \> N .

ఎ= " శs�గళ: ఆతDద Xంద�Lంద ఊ�2తB\ ప@నః ఆతDద6" ఐకZBగుత�>.

ఒబlర అEవను% ప�ణ2 ప�5Aద ఆతDద c= XంL�కృతOూKV, Mగు శs�చల గళను% ఆ Xంద�iందు8�ంద

గమ�సువ@దEంద �వనద6" HనVకB\ ప��8తBద ఏEKతగKంద ముక��గు� ��.

ఈ శs�చల గళను% వZs�యు ప�ణ2B\ సమ{త�Lంద గమ�సIకు. బహళ Iగ అవరు (ఆ�Dనంద) ఆళBద ప��ంత�య

VW�O ఒళOగు� ��. ఎ= " శs�చల గళ: Y�క ఎందు దృడB\ అథ2HkXూండు, Aవ ఆ=ూచ గళ mూ�Aగ6 అథవ

�త�ద mూ�Aగ6 గురు�V Xూళa> ఇరIకు. ఇ> ముs�య Hగ2.

)� )� )� )� ÐÐÐÐ Hనవన6" ఇరువ >వత�.Hనవన6" ఇరువ >వత�.Hనవన6" ఇరువ >వత�.Hనవన6" ఇరువ >వత�.

)� �వవను% XంL�కృతOూKసువ@> భగవంత wవన6" ఐకZBగువ E�. )� �వద Xంద�వ@ అ�వృLN MూంL>గ,

వZs�యు ప�ణ2B\ �62ప��యను% ప�దు, ఆతDద ఆనందవ@ హ�యలు శురుBగుత�>. )� �వవ@ కమ2ద బంధనLంద

శురుBద s�r Ð ప��s�rయ చక�వను% �Lసుత�>.

)� �వ)� �వ)� �వ)� �వ

H� అమృ�నందమ` )� �వద బOR ]O Mళ:� ��:

�వ@ స> �62ప��\, అపEjత�\, మనVoన Mగు ఆ=ూచ గళ అడచf ఇల">, ఆగువ@>ల"వను% సుమD గమ�సువ

VW�యను% )� �వ ఎందు H� అమృ�నందమ` Mళ:� ��. )�A\రువ@దు ఎంద� ఎh�తు�Xూండ IహZ Mగు

ఒళO ఆగువ@>ల"దర బOR mగృత�\రువ@దు (అE8�ంద). ఆద� Bస�వద6" ఒళగూ ఇల Mూరగూ ఇల". ఆ ఉన%త

ప�5వ)Wయ6", �వ@ సంభ8సువ ఎ= " బద=వfగళను% సుమD గమ�సుత� ఎల"దర Xంద�Bగు��ర. �B ఈగ Xంద�B\,

ఎల"దర �వశs� �B ఆ\రువ@దEంద, సంభ8సువ Aవ బద=వfగళ: �మDను% 8చ6తOూKసువ@Lల".

-H� అమృ�నందమ`

కలb గళ:, ఆ=ూచ గళ:,

�వ{త�గళ:, గ�]Xగళ:,

�వ గళ:, �వ@క�గళ:

{త�

అE8న మనసుo

ను ( ఆతD )

P a g e 4 1

D i v y a J y o t h i

Isvara (as Hiran-

yagarbha) is

called totality

because of his

sense of identifi-

cation with all the

subtle bodies (of

the universe). The

other (the Tai-

jasa) is called

'individual" be-

cause it lacks this

knowledge (and

is conscious only

of his self, being

identified with his

own subtle body).

िचदQ6नकRडसभता Ð Who manifested from the fire of intellect. Cit means intellect; Agni means fire;

Kunda means place; Sambhuta means manifest. The altar or the place from where the burning de-

sire for liberation manifest is Citagnikunda- The intellect.

As Gurudeva says, the spiritual heart is the Centre for all spiritual sadanas. The spiritual heart con-

sists of Intellect-Buddhi; Mind-Mansa; Ego-Ahankara; Sub consciousness - Chitta. The purpose of

various spiritual practices is to reduce egoistic impressions in sub consciousness (chitta) so that the

intellect becomes free. The freed intellect operates directly under the guidance of witness (shakshi).

The Spiritual heart is the kunda or the place from where the light of Knowledge manifests

(sambhuta) from the burning fire (agni) of the intellect – (cit).

The fire of intellect comes out in the form of burning desire for liberation; this burning desire for

liberation is called Mumukshatva. From where the light of wisdom manifest that place is called

spiritual heart or Agni Kunda . Agni Kunda means Bali Peeta – where sacrifices are offered to the

God. What we offer here in the Agni Kunda – Spiritual heart, is the Ego and Ignorance. When the

ego and ignorance is offered to the God your chitta becomes pure. When the chitta becomes

pure, the inputs from the sense organs becomes selective. What is not needed is rejected from the

mind itself. This discrimination is done by the intellect when the ego and ignorance is offered to the

fire of intellect. When the ego (Ahankara) is offered, the related one 'my'ness (Mamakara) follows

ego without any hardship. When these two are offered to the fire of intellect, the burning desire

for liberation lights up in the mind and the knowledge of wisdom Para Vidya manifests from the

intellect. So, the spiritual heart – The Agni Kunda can be found in Gurudeva Alaya. The sacrifice

offered from us are ignorance (Ajnana) and ego (Ahankara). When the ego and ignorance are

burnt in the fire of intellect (Citagni), the burning desire for liberation lights up in mind and The

(Para Vidya) Knowledge of Wisdom manifest from the spiritual heart.

So, Gurupaduka is the Agni kunda; the offering done at the Gurupaduka is the ego and igno-

rance; when the ego and ignorance are burnt in Gurupaduka, Gurudeva the Cit – Parabrahman

shines out in our Consciousness as Citagnikunda sambhuta – िचदQ6नकRड सभता. So, the one who manifests as the Pure Consciousness in us is Gurudeva and Gurudeva alone!!!

Lalitha Sahasranama

P a g e 4 2

D i v y a J y o t h i

To provide the

Jivas with objects

of enjoyment and

make the bodies

fit for such enjoy-

ment, the all-

powerful Isvara

has made each of

the (subtle) ele-

ments partake of

the nature of all

others.

िचदQ6नकRड सभता Ð {ద\%కుండ సంభూ� Ð అEవ@ అ ూ% అ\%`ంద ఆ8భ28సువ. { అంద� అEవ@,

అ\% ఎంద� m�=, కుండ ఎంద� బ6 [ట, సంభూ� ఎంద� ప�కట Oూండవళ:. ముs� MూందIకు అ ూ%

ఉన%తBద ఆXంt (ముముYత�) ప�కటOూళ:aవ సWళ {ద\%కుండ.

గురు>వ Mళ:వ MO ఆ�Z�Dక )ధ గKO ఆ��Dక హృదయB Xంద�. ఆ��Dక హృదయవ@ బుLN, మనసుo,

అహంXర Mగు {త�Lంద కూk>. ఆ��Dక )ధ గళను% Hడువ ఉ> NశB {త�ద6" తుంiరువ అహంXరద

సం)uరగళను% కkc Hk, బుLNయను% స�తంత�OూKసళ:. స�తంత�Bద బుLNయు రB\ )�య

Hగ2దశ2నద6" Xయ2 �వ2]సుత�>.

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P a g e 4 3

D i v y a J y o t h i

Yogasana

STEP – 1 : Introduction of Asana

• Name: Dhanurasana

• Meaning: Bow posture

• Justification: In final posture, body is like a bow

• Type: Prone

• Category: Culturative

• Stithi: Prone

• Vishranti: Makarasana

• Counts: 4

• Complimentary: None

Please ensure

the Asanas

are practiced

only under the

supervision of

a qualified

Yogacharya.

You can con-

tact Atma-

jyothi Prasad

for more de-

tails.

STEP – 2 : Demonstration

• Silent Demonstration: Final posture as shown in figure

• Demonstration with counts and explanation and breathing:

• Come to Stithi (Prone)

• Ekam: Inhale and fold legs; hold ankles with hands and forehead on ground

• Dve: Deep inhalation; lift head and squeeze your legs upwards; body centered on

• abdomen

• Hold the posture for 1 minute with normal breathing

• Trini: Exhale and release your head onto ground, legs held but not squeezed

• Chatvari: Inhale and exhale, release hands and legs

• Come to makarasana and relax.

STEP – 4 : SUBTLE points

• Don't spread knees

• Lift as much as possible

• No complementary.

STEP – 3 : Benefits and Limitations

Specific Benefits:

• Helps in reducing gastro intestinal disorders

• Helps in weight reduction, waistline reduction and

body slimming

• Good for the back

Specific Limitations:

• People with any health problem should avoid this

asana as it requires holding the breath for at least

1 minute in final posture

P a g e 4 4

Next month 2013

we are celebrating

Guru Poornima.

Please send your

contributions

based on the same

D i v y a J y o t h i

Participate

Weekly satsangs: At Prabhuji s place over the weekends

and at Atmajyothi Anand’s place on Thursdays. Satsangs

for festivals are organized at a convenient date/time.

There are various forums for you to participate and contribute.

Readers Reviews: If you have valuable feedback for Divya Jyothi

please share them with us. You can email them to xsub-

bu@gmail.com and gayatri.kadiyala@gmail.com

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 xsubbu@gmail.com and ko-

malmopu@gmail.com

Come Online:

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

• Atmajyothi Satsang is also on Facebook and Prabhuji can be

reached at atmajyothi.satsang@gmail.com

• 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