divya jyothi - may 2013

From the editor’s desk

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

Prabhuji Speaks 3

Panchadasi Tattava

Viveka 4

Patanjali Yoga Sutra 5

Swetaswara Upani-

shad Bhavadhare 7

Adi Shankaracharya’s

search for a Guru 17

Akshaya Tritiya 18

Basement Gita 30

Sanatana Dharma 31

Bhagavad Gita 33

Mundaka Upanishad 34

Sakshibhavada

Adhbutagalu 35

Lalitha Sahasranama 38

Yogasana 41

Divya Jyothi M A Y 2 0 1 3 I S S U E 1 7

Hari om,

Like the mythical Sangam where three different rivers meet, so do the paths of the heart,

the intellect and the mind merge in wisdom, never mind for the time being all the debates

about one being better or correct than the other and the myriad schools of thoughts and

philosophies that these paths have created. This month we are celebrating the jayanthis of

Shri Shankara, Shri Ramanuja and Buddha who have, through their teachings, shown the

way to a diverse variety of seekers. The quotes in this months edition are from Shankara.

Hope the wisdom of these teachers brings you joy and wisdom. Happy reading !!

- In Guruseva.

P a g e 3

D i v y a J y o t h i

Prabhuji Speaks - Buddha and Shri Shankara

Dear Atmajyothis,

In the month of May we celebrate the birth day – Jayanthi of two great beings Shri Shankara

and Gautama Buddha. Both are great Spir-

itual Masters. Another great Master Swami

Vivekananda speaks of these two in the fol-

lowing words

“Buddha brought the Vedanta to light, gave

it to the people, and saved India. A thousand

years after his death … Shankaracharya

arose and once more revived the Vedanta

philosophy. He made it a rationalistic philoso-

phy. In the Upanishads the arguments are

often very obscure. By Buddha the moral side of the philosophy was laid stress upon, and by

Shankaracharya, the intellectual side. He worked out, rationalized, and placed before men the

wonderful coherent system of Advaita.

In Buddha we had the great, universal heart and universal patience, making religion practical and

bringing it to everyone’s door. In Shankaracharya we saw tremendous intellectual power, throw-

ing the scorching light of reason upon everything. We want today that bright sun of intellectuality

joined with the heart of Buddha, the wonderful infinite heart of love and mercy. This union will

give us the highest philosophy. Science and religion will meet and shake hands. Poetry and philos-

ophy will become friends. This will be the religion of the future, and if we can work it out, we may

be sure that it will be for all times and peoples.

Buddha was a great Vedantist (for Buddhism was really only an offshoot of Vedanta), and Shan-

kara is often called a “hidden Buddhist.” Buddha made the analysis, Shankara made the synthesis

out of it. Buddha never bowed down to anything—neither Veda, nor caste, nor priest, nor custom.

He fearlessly reasoned so far as reason could take him. Such a fearless search for truth and such

love for every living thing the world has never seen. Buddha was the Washington of the religious

world; he conquered a throne only to give it to the world, as Washington did to the American

people. He sought nothing for himself.”

Many people are under wrong impression that Shri Shankaracharya was opposed to Buddha. On

the contrary, Buddhism went into decline due to misinterpretations of teachings of Buddha and the

genius of Shri Shankara upheld the true principles destroying all dogma and misunderstandings.

Buddha is often called an atheist. He never answered any questions about God. Instead he urged

people to seek the Truth – realize the Truth directly. Shri Shankara upheld the path of Jnana –

enquiry into the nature of the phenomenal world and nature of Self. He declared that phenome-

nal world is Maya and only Reality is Self. Let us bow down and respect Shri Shankara and Bud-

dha who have shown us the path of liberation, enlightenment and become free (moksha).

P a g e 4


Worship Go-

vinda, Worship

Govinda, Wor-

ship Govinda. Oh

fool! Rules of

Grammar will not

save you at the

time of your

death.

Parama Sadgurugalige Namanagalu...

Salutations to Pujaneya Prabhuji....

''O sadgurudeva! After these five sheaths have been eliminated as unreal, I find nothing, O Mas-

ter, in this universe but a Void, the absence of everything. The Absence of Absence, The Absolute,

Parakasha and that is Gurudeva! O Gurudeva! O Pujaneya! Please bless me to merge in your

Lotus Feet''.

अ�यतवर गम�यःथ पऽा�ययनाश�दवत |

भान�यभान भानःय ितब�धन य यत ||౧౨||

Although, Atman is present, remains unknown due to some obstacle, like the words of one’s son are

hidden in the collective chanting of a class. (12)

Commentary: A Vedic class is going on in a Guru Kula and Vedic chanting is being performed by

the students. The teacher’s son is also sitting in the class as he is also a student there. When all the

students chant the Vedas collectively, the teacher is able to hear his son’s voice clearly, but he is

not able to distinguish it from the rest, because the collective voices is an obstruction for the teach-

er to distinguish his son’ voice. Hearing the son’s voice and yet not hearing it. Therefore, here the

Atman is the voice of the son and the obstruction here is the collective voice of the students. Alt-

hough Atman is present, it cannot be recognized due to the obstruction.

ितब�धो"ःत भातीित $यवहाराह&वाःतिन |

त"�नरःय 'व()ःय तःयो*पादनम+त || १३ ॥

''When an existing object which can be known, yet it is hidden from cognition, resulting into oppo-

site knowledge (i.e. the object does not exist and, therefore it cannot be known) the hindrance

because of which this happens is called as pratibandha or obstacle. (13)

Commentary: In the same, there is some obstruction where we are experiencing the Atman and at

the same time we are not experiencing. We are experiencing the Atman in the general way, but

the special characteristics of the Atman are hidden. That is what an obstruction does, what an ob-

struction does here is, it hides some characteristics, it not only just hides them but in its place it pro-

jects something else which makes it more complicated. Everyone is aware of snake rope analogy.

In darkness looking at the rope, we are shocked because we think that to be a snake. We are

aware of the Atman but in a general way, because if we were not aware of the Atman we would

not have experienced the shock. Out of ignorance of darkness, we experience rope as snake.

Therefore, what really obstructs the view of Atman is ignorance. So ignorance is the obstruction

because of which we experience the Atman in the general way and not in a special way. Because

the special characteristics are hidden, different things other than Atman distract our mind.

Shirasa Namisuva,

Gurudeva Pada sevaki.

Panchadasi - Tatva Viveka

P a g e 5


What is enquiry

into the Truth? It is

the firm conviction

that the Self is

real, and all, oth-

er than That, is

unreal.

Talk by Sadguru M Narasimha Prabhuji on Patanjali Yoga Sutra – Yama

Chapter 2 Sutra 30

12 October, 2012

अ0हसास*याःतय 3चया&प5रमहाः यमाः ॥३०॥

ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ||30||

Non-injury or non-harming (ahimsa), truthfulness (satya), abstention from stealing (asteya), walk-

ing in awareness of the highest reality (brahmacharya), and non-possessiveness or non-grasping

with the senses (aparigraha) are the five yamas, or codes of self-regulation or restraint, and are

the first of the eight steps of Yoga.

My humble Pranams to all Atmajyothis, the divine lights of the Self. Today, let us contemplate

about Yama, ‘to do’ practices, prescribed by Patanjali Maharshi. Yama is a set of principles that

are to be imbibed into our life, the moral practices that were prescribed by Patanjali Maharshi.

They are Ahimsa - non violence, Sathya – truthfulness, Astheya – non-stealing, Aparigraha – non

possessiveness and Brahmacharya – moderation in sexual indulgence. These are the five practices

prescribed by Patanjali Maharshi which are collectively known as Yama.

The Yamas have to be understood from two different viewpoints. From one point of view, the

Yamas, namely Ahimsa – non violence, Sathya - truthfulness, Astheya – non stealing, Aparigraha

– non possessiveness and Brahmacharya - which is celibacy or moderation in sexual indul-

gence; are understood as a set of principles and practices which are to be imbibed and imple-

mented in one’s life. This understanding is from the point of view of one who is practicing Yoga.

The practitioner should be aware of Yamas and practice to implement them in life. From the other

point of view, as one gets progressively established in higher consciousness, the Yamas begin to

manifest in him naturally. Yoga, as we have said earlier, yogaha chitta vrtti nirodaha, and tatha

drushtuh swarupe avasthanam, is a process of making the mind silent and getting established pro-

gressively in one’s own true nature. As one practices Yoga, one gets progressively established in

one’s true nature and as this happens, all these five Yamas which Patanjali speaks of begin to

manifest. As one gets progressively established in higher consciousness, in one’s own true nature,

one is also naturally and simultaneously getting established in Ahimsa non-violence, Sathya truth-

fulness, Astheya non-stealing, Aparigraha non-possessiveness and Brahmacharya moving into

Brahman and moderation in sexual indulgence as these Yamas are but various aspects of one’s

own true nature, one’s own inner nature, the higher consciousness.

This is the gradual progression into Higher Consciousness as one evolves through meditation and

spiritual practices. As one’s mind goes back again and again to the real self, one evolves as a

human being. These are the five manifestations of evolution of a human being into Higher Con-

sciousness. Ahimsa, Sathya, Astheya, Aparigraha and Brahmacharya, these five Yamas, from one

Patanjali Yoga Sutra - Talk 8

P a g e 6


Thus one should

know oneself to

be of the nature

of Existence-

Consciousness-

Bliss [Sat-Chit-

Ananda].

point of view are looked at as practices in life, which is true, but these become the natural char-

acteristics of a Yogi practicing Ashtanga Yoga. One touches the inner Consciousness; one’s real

Self again and again as one practices yoga and as this happens repeatedly, one gets estab-

lished in the inner true self and the divine qualities, the Yamas manifest in the Yogi. While, Yamas

are the natural characteristics of a Yogi, these have to be practiced by a Sadhaka, have to be

brought into life consciously. The signs of being established in yoga are - Ahimsa, Sathya,

Astheya, Aparigraha and Brahmacharya. Yamas are the indicators or guidelines to evaluate one-

self with respect to evolution into higher consciousness.

Zen Koans The Most Valuable Thing in the World

Sozan, a Chinese Zen master, was asked by a student: "What is the most valuable thing in the

world?"

The master replied: "The head of a dead cat."

"Why is the head of a dead cat the most valuable thing in the world?" inquired the student.

Sozan replied: "Because no one can name its price."

How Grass & Trees Become Enlightened

During the Kamakura period, Shinkan studied Tendai six years and then studied Zen seven

years; then he went to China and contemplated Zen for thirteen years more.

When he returned to Japan many desired to interview him and asked obscure questions. But

when Shinkan received visitors, which was infrequently, he seldom answered their questions.

One day a fifty-year-old student of enlightenment said to Shinkan: "I have studied the Tendai

school of thought since I was a little boy, but one thing in it I cannot understand. Tendai claims

that even the grass and trees will become enlightened. To me this seems very strange."

"Of what use is it to discuss how grass and trees become enlightened?" asked Shinkan. "The

question is how you yourself can become so. Did you ever consider that?"

"I never thought of it in that way," marveled the old man.

"Then go home and think it over," finished Shinkan.

P a g e 7


The witness of the

three states of

consciousness

[waking, dream

and deep sleep]

and of the nature

of Existence-

Consciousness-

Bliss is the Self

Swetaswara Upanishad Bhavadhare

Today we are going to contemplate on Swetaswara Upanishad.

उ0)तमतत परम त 3

त"ःम:य सित;ा<र च |

अऽा�तर 3'वदो 'व0द*वा

लीना 3"ण त*परा योिनम?ा: || ७ ॥

This is called Parabrahma, the Supreme Reality. In this, there are three, what is the three, we will

understand, this supreme reality is Aksharam means imperishable. Those who understand the es-

sence of supreme reality they are called Brahmajnanis the knowers of Brahma and they will be-

come one with the supreme reality and become free from birth and death life cycle. We see the

world of varieties, of changes. Everything in the world keeps on changing constantly there is

change, anything we want to grab or capture in the world for now for a momentary, we cannot

hold on to a longer duration, everything in the world are temporary in nature but our mind

craves for that and starts grabbing and holding on to something, but when you do that eventu-

ally it leads to frustration and unhappiness because there is nothing in the world that is perma-

nent in nature, so, there are three aspects spoken in the world, they are waking, dreaming and

deep sleep. This is the three aspects of my being. I go through waking state, dreaming state and

deep sleep state. In the waking world I see something, when you to dreaming state everything is

forgotten and a new world starts, it is a different world and when you go to deep sleep, there is

another world. Are these worlds same? Are these world connected? It is completely different

world. When you go to dream, whether you are in America or India you don't question, when

you are in deep sleep there is no world everything disappears, so, in this reality there are three

waking, dreaming and deep sleep, all these are different, one moment you are in waking state

one moment you are dreaming state and another moment you are in deep sleep state, they are

completely unconnected but still you are same, how is it possible? You are in different world in

waking state, different world in dream state, different world in deep sleep state, but when you

wake up you are the same person. How is it possible? There are three different things, you are in

three different places, you are in three different worlds, how is it possible that you are the

same? That is possible because, when everything is changing there is something that is not chang-

ing in you. There must be something that is not changing in you and that not changing in you

makes you feel that you are the same person. If everything is changing then how can it be the

same? have you questioned in dream state what happened to my waking state husband wife

and children? It was suddenly different!

There was one Zen Monk a Zen Master who woke up in the morning and started crying, his stu-

dents came and asked him. Master what happened? Why are you crying?

Master said, 'I had a dream and in dream I was a butterfly'. So what is the problem? 'I was a

butterfly know'? That is the reason I am crying. 'That was dream Master now you have woken up,

P a g e 8


Knowing that I am

different from the

body, I need not

neglect the body.

It is a vehicle that

I use to transact

with the world. It

is the temple

which houses the

Pure Self within.

now you are Zen Master'. Zen Master still starts crying loudly. The students ask 'why are you cry-ing loudly? Zen Master said, 'I don't know whether I am the Zen Master who dreamt as a butter-

fly or I am a butterfly dreaming as a Zen Master. Which is true'?

Now you may be sitting her but in dream you may be in some other country, which is true? When

you are in dream you will never question about what is truth about? But all these changes still say

I am the same person. I am same, how can this be possible? That same in you is called Shakshi.

There is a witness in you, there is a Shakshi in you, which does not change at all, and everything

else will change, the body changes, the mind changes, the intellect changes.

Just before you marriage, how would your be wife and after marriage? What happened? The

shape of the body changed. Speak to your husband in the morning before going to the office

and speak to him in evening after coming from the office, is it the same mind? The mind has

changed the intellect changes. Everything is changing, but still something is not changing, that

something which is not changing is called Atman, that is called Shakshi. Therefore, that Parabrah-

ma in you is as Shakshi. The same Parabrahma is also in three, what is that three? The past pre-

sent and future. Something happened yesterday, something happening today and something is

going to happen tomorrow. Everything is changing, what was there yesterday it is not there to-

day, what is there today it will not be there tomorrow; moment to moment it is changing. You

might have noticed, when you meet your relative you will be expecting a daughter or child of

young age but when you meet them after one year that child has become big and next year if

you go he will have grown up with moustache, you cannot recognize so much of changes happen.

The seasons change, the weather pattern changes everything changes, there is nothing, which is

constant. Oh! If everything changes, then why is not everything collapsing? Everything is changing

moment to moment, something is there which is not changing or else how can it sustain? Everything

has to collapse. The building is there, the building has foundation, if you have the foundation only

you can build the building, if there is no foundation there is no building, the building will collapse.

To make something, to have something which is changing there should be something which is not

changing. What is not changing in the world? That is Paramatma, Parabrahma. In you, there is

something, which is not changing, in the world there is something that is not changing, that is

called Parabrahma. Unchanging principle in the changing Phenomena is called Parabrahma.

Now when you catch hold of changing one which we do very often or all the time, then every

moment you should keep on changing, it never ends, how can we hold on to changing? You say

how smart you are. You are handsome, you are beautiful, and you feel happy. What are you

holding on? Body, handsome and beautiful are for the body. Take couple of years and the body

becomes old and then you will get hurt. How smart you are! First in the class, very intelligent, then

you will be proud and when you go to the next standard, there are 100 people more intelligent

than you, when you go to next level you find everybody is better than you. Intelligence, you are

holding to the intelligence, how long you can hold on to the intelligence.

You hold on to mind, I am so happy, the mind, which is so happy, becomes unhappy next moment.

P a g e 9


But the jiva [living

being] is en-

dowed with ego

and his

knowledge is lim-

ited, whereas

Ishwar is without

ego and is omnis-

cient.

Can you hold on to the mind? Can you hold to the body? Can you hold on to the intellect? Is

there something, which you can hold on? That holding on gives you trouble, it makes you suffer.

The desire to get something from the world cannot be fulfilled, because every time it is a mov-

ing target it keeps on moving. I will be very happy if I get good marks, got good marks again

unhappy. I will be happy if I get a job, got job again unhappy, why? I want a good girl or boy

to get married, married still unhappy. I have to get a promotion, is your list ever ending? Every

time a new comes up. This will continue until the last moment of your death. Still you have to get

something from life, still you have to get something from life, and still you have to get something

from outer world, so the desire is not fulfilled because it cannot be fulfilled, every time it shifts.

Then what happens? Because you desire is not fulfilled another birth will come. Punarapi Ja-

nanam Punarapi Maranam, again and again birth and death will happen. How long can hold

on to something, which is shifting, shifting and shifting? Which is moving? Only those who hold on

to permanent they will become free. What did they hold on in you? What is permanent in you?

They hold to Witness Shakshi which is permanent in you. That is called Parabrahma. If you are

able to understand that I am the Witness, I am not the body, I am no the mind, I am not the intel-

lect I am Pure Awareness Witness Shakshi, then you will start becoming free , otherwise life is

full of hurts and those who hold on to Parabrahma, they become free, get liberated, Muktas

Jivan Mukthi.

सय?मतत <रम<र च

$य?ा$य? भरत 'वBिमशः |

अनीशCा*मा बDत भो?भावात

झन*वा दव म+यत सव&पाशः ||

This world is Kshara and Akshara perishable and imperishable, Vyakta and Avyakta manifest

and unmanifest is sustained by Eshwara The Lord. Till a point of time you don't realize Eshwara

and a person gets into bondage, he gets into bondage thinking that I am the enjoyer Bhokta,

once he realizes Eshwara he becomes free from all bondage's. Therefore, the world consists of

Kshara and Akshara. Kshara means one, which gets destroyed, is there a single ting in the world

which doesn't get destroyed? Where there is Atoms, Molecules, Planets, Galaxies, Sun, Human

being all have a life spam - death. Everything that is born is bound to die. Everything is perisha-

ble; all these perishable things are called Kshara. The world consists only the objects, which are

kshara, it is only a matter of time, the Sun may live for billions of years, the solar system may

live for 100 billion years, and the time difference may be of little. An ant may die in 5 days

and an elephant may die in 20 years, a human being may die in 70 or 80 years. Everything in

the world is perishable means it has death. Death is the law of the world that is why it called

Mrutyu Loka, in Sanskrit there is a beautiful name for earth, in English what is the meaning of

earth? Earth means earth. In Sanskrit the earth is called Mrutyu Loka means the world of people

who die - perishable, everything in the world is Kshara means perishable bound by death.

P a g e 1 0


There is sorrow in

finitude. The Self

is beyond time,

space and ob-

jects. It is infinite

and hence of the

nature of abso-

lute happiness

Akshara is also in the world that is imperishable, so, the body dies but I do not die - the Jivatma

goes to another body, the body keeps on dyeing but the Atman doesn’t die it goes to another

body, that is called Akshara - imperishable. Therefore, the world is the mix of Akshara and

Kshara perishable and imperishable.

The world also is Vyakta and Avyakta manifest and unmanifest. There is a plant, there is a

seed. What do you see in the seed? Nothing. Is there seed there? Actually, there is tree inside

the seed in Sukshma rupa Avyakta rupa, there is a big tree there in Sukshma rupa in a very

subtle form. When you put seed into the ground and pour water and fertilizer the seed be-

comes the tree. The seed is the Avakta - unmanifest and the tree is the Vyakta manifest.

Do you know what is human being called in Sanskrit? They are called Vyakti means unmanifest

becomes manifest. Where were you before you were born? You were in unmanifest form seed

form (Avyakta) and then you became manifest form manifest form (Vyakta) and after you die,

it again goes back to Avyakta.

Where was this world before it was created? It was Avyakta. So, there is somebody or some-

thing which keeps on changing from Avyakta to Vyakta. Somebody has to bring unmanifest to

manifest and that is Parabrahma Consciousness. There is a constant change from Avakta to

Vyakta and Vyakta to Avyakta. There must be something, which is not changing, and making

these changes happen, what is that not changing called? That is Eshwara the Lord. The Lord is

sustaining this Vyakta and Avyakta, Kshara and Akshara otherwise, it will collapse.

What happens if you go somebodies house, looking at the condition of the house you will know i

the lady of the house is in the house or not. If the lady of the house has gone to her parents

place the house will be in mess in three days. The plates will be on the TV, the shoes will be on

chair, why? there must be Consciousness (chetana)required to keep the order or else everything

will go, disorder will come. So, everything is constantly changing still the world is like that, how

can it be?

In city like Bangalore, traffic jam can happen, but have you heard of traffic jam in solar system

or galaxy? Millions and millions of planets are there, no traffic jam and everybody have space

also, there is Consciousness that is sustaining this order. How is your beating exactly at the pré-

cised intervals? What happens if your heart stops? What about a moment of stopping of the

breadth? There is an order in your biological body; there is an order in the universe. Sunrise

happens at 6 o'clock in the morning and Sunset happens at 6 o'clock in the evening. Is there no

order? There is an order in the physical world, even though everything is changing there is an

order also, everything changing is disorder, everything moment-to-moment changing is disorder.

That is ciaos, but there is perfect order in everything changing. Your body, every moment some

cells are dyeing and new cells are coming, still your body is intact, there is a physical order and

biological order and see there is a ciaos in the world, every moment-to-moment changing, but

even though it is changing, there is a perfect order in the change. Whether you see solar system,

whether you see physical world, what about molecules and atoms? Precisely one electron go

round the nucleus exactly at a specified distance, specified energy and specified velocity. How

P a g e 1 1


Each thing tends

to move towards

its own nature. I

always desire

happiness which is

my true nature.

is it possible? Who told that electron to move like that? It could have collapsed into the nucleus,

everywhere there is a order simultaneously there is a ciaos, both ciaos and order are existing

simultaneously, the disorder and order exists simultaneously , in reality everything is a disorder

because everything is changing but if you look at it there is a perfect order and who made this

order is Parabrahma, Eshwara The Lord.

There is an order in Karma, whatever you do the result will come back to us, who created this

order? That order is created by Eshwara The Lord, that is the Consciousness Chetana in you. Un-

til you realize Eshwara The Lord, the individual is in bondage.

Bhoktra Bhavana - he has the feeling that I am the enjoyer. The feeling of enjoyer comes when

you are identifying with the mind, so, I enjoyed that I enjoyed this, all your enjoyment is related

to the world but the world is changing, I enjoy and next moment you say I am unhappy, the

mind is changing every moment it is changing, how can it be the same unchanging principle?

There is something unchanging in you, so, you have to say I am the principle of unchanging, I am

the witness Shakshi unchanging, that is I am and the same I am is there in the universe that is

Eshwara. There is one principle in the universe and me which is unchanging and when you real-

ize that, you will be free from the concept of I am the enjoyer because I am the enjoyer is for

the mind and not for you, mind is changing you are not changing, some wife will say, you are

perfectly correct sir, 30 years we have married and my husband is the same idiot and had I

known before marriage i would not have spoken of idiot and mind and all, everything in you is

changing still you feel I am, something in you is not changing and that not changing is Para-

matma, Parabrahma Eshwara and there is something in the world that is not changing that is

Eshwara, so one who realizes this becomes free from Bhotratva I am the enjoyer. Bhotratva is

identification with the mind and you will be free from the concept of enjoyer ship.

'Life enjoy madi' this is an advertisement; you are not the enjoyer, not the doer and not the

knower. Atman the Self is free from all these when you realize that I am not the body, I am not

mind, I am not the intellect. ''Nanu nanembudu nanalla, e dheha mana bhudhi nanalla,

sachidananatma shiva nanu nane, Shivoham, Shivoham, Shivoham''. This is the next Sloka of

Swetaswara Upanishad.

P a g e 1 2


My nature is nev-

er a burden to

me. Happiness is

never a burden to

me, whilst sorrow

is.

ఇందు వ� ��స�ర ఉప�ష� బ�� ం��ూణ

उ0)तमतत परम त 3

त"ःम:य सित;ा<र च ।

अऽा�तर 3'वदो 'व0द*वा

लीना 3"ण त*परा योिनम?ा: ॥ ७॥

ఇదను" పరమ సత% పరబ&హ( ఎందు *+,. ఇదర./ మూరు బ�; ఆ మూరూ బ� 2వ�దు ఎందు వ� అథ5

678ూ9: ;ణ. ఈ పరమ సత%వ� అ=ర అంద> అ?శ. పరమ సత%ద మూలతత�వను" అథ5678ూండవరను"

బ&హ(C�గ9ందు, బ&హ(నను" అFతవ>ందు, బ&హ(న./ ఐక% *ూంIదవ>J, జనన *గు మరణద చక&Iంద

ముకM>దవ>ందు (Oవను(కM) *ళRవరు. వ� ?శ�ద./న బదSవTగళను" *గు ?శ�ద ??ధ F�గళను" ూడు�MV.

?శ�ద./ �రంతరVJ ఎల/వW బదSగుతMS ఇరుతMV. వ� 2వ వసుMవను" బయసు�MVY అథV 2వ వసుMవను"

వశప7స8ూళ;Z8ందు8ూళR;�MVY, ఆ వసుM =[క. అదను" వ� Iఘ58లదవ>గు ఇF]8ూళ;లు �ధ%?ల/,

ప&పంచద./ ఎల/వW ��^.క ఎందు �+దరూ వ� అద8^J హంబ.] అదను" _7దు8ూండు ఇరు�MV. ఇదు హ�

*గు అతృaM� 8రణVJ దు:ఖVగుతM,, ?శ�ద./ శ�తVదదుd 2వ�దు ఇల/. ప&పంచద./ మూరు అంశగళ బ��

6�డువరు, ఎచeర, స�ప" *గు �ఢ�,&. ఇవ� వ� *ూంIరువ మూరూ అంశగ9 ; ఎచeరద ]g�య./ వ�

ూడువ�, Z>, స�ప"ద ]g�య./ ఎల/వ� మ>తు *ూJ *ూస ప&పంచ శురుVగుతM, ఇను" �ఢ�,&� *ూ,గ ప�నః

*ూస ప&పంచ శురుVగుతM,. ఈ ఎల/ ప&పంచగళR ఒం,? ఈ ప&పంచగ+� ఒందర kూ� ఒందు సంపక5 ఇ,య?

సంపWణ5VJ ఎల/వW Z> Z> ప&పంచ. �వ� స�l"వ�gయ./ ఇ, dగ �వ� అmF8ద./ ఇరు?>ూ అథV nరతద./

ఇరు?>ూ �వ� l& " 6oూల/ . �వ� �డ�,&య./ ఇ, dగ అ./ ప&పంచV ఇరువ�Iల/, ఎల/వW అదృశ%VగుతM,.

*�J, ఈ పరమ సత%ద./ మూరు అవ�gగళR ఎచeర, స�ప" *గు �ఢ�,& Z> Z>p. ఒందు సమయద./ ఎచeరద

]g�య./ ఇదd>, ఒందు సమయద./ స�ప" ]g�య./ ఇరు�Mర *గు మ�ూMందు సమయద./ �ఢ�,&య ]g�య./ ఇరు�Mర.

ఈ 2వ ]g�గ+గూ పరసqర సంబంధ ఇల/, ఆదరూ �వ� ఒబr>; ఇదు *� �ధ%? ఎచeర?>ూVగ Z> ప&పంచద./

ఇరు�Mర, స�l"వ�gయ./ Z> ప&పంచద./ ఇరు�Mర, �ఢ�,&య./ Z> ప&పంచద./ ఇరు�Mర, ఆద> �వ� ఎచeరV,గ

�వ� ఒబr>, ఇదు *� �ధ%? మూరూ అవ�gగళR ఇV, Z> Z> ప&పంచద./ ఇIdర, Z> Z> kగద./ ఇIdర, మ�M

�వ� ఒబr> ఆగలు *� �ధ%? ఇదు *� �ధ%Vంద>, ఎల/వW బదSగు�M>ూVగ బదSగ, ఇరువ�దు ఒందు �మ(./

ఇ,. ఆ బదSగ, ఇరువ�దు �వ� ఒం, అూ" nవ బరువం� 6డుతM,. ఎల/వW బదSద> అదు ఒం, ఆగలు

*� �ధ%? �వ� స�l"వ�gయ./ ఇరుVగ, �మ( ఎచeరద అవ�gయ ప� ప�" మక^ళ బ�� ప&s"]Id>? అదు ఇదdt^దdం�

Z>2uతు.

ఒబr kv స%] Zళ�� ఎచeరV,గ అళలు శురు67ద. అవర sష%రు బందు అవరను" 8+దరు, 'గురుగ9 ఏ8

అళR�MIdర, ఏuతు'?

kv సం%] *+దరు, 'నన� ఒందు కన�uతు, అదర./ ను �yz ఆJ,d.'

P a g e 1 3


THE SELF is that

which remains

unchanged in the

past, present and

future. It exists

before and after

time. It pervades

and transcends

all states of con-

sciousness. It is

called satyam,

what is.

'అదFంద ఏను �ూంద>'

'ను �yz ఆJ,d, అ, �ూంద>'.

'అదు కనసు గురుగ9 , ఈగ �వ� ఎచeరVJIdర, ఈగ �వ� kv గురు'.

kv గురు ఇను" kూ>J అళలు శురు67దరు. sష%రు '28 అషుz kూ>J అళR�Idర' ఎందు 8+దరు.

kv గురు *+దరు 'ను �yz2ద *� కనసు కండ kv గురు{ అథవ kv గురు ఆద *� కనసు 8ణు�Mరువ

�yzY, 2వ�దు సత%?'

ఈగ �వ� ఇ./ కు+�Idర, ఆద> కన]న./ �వ� Z> ,శద./ ఇరబహుదు. 2వ�దు సత%? కన]న./ ఇ>ూVగ ఏను సత%

ఎందు �వ� l&s"సువ�Iల/. ఈ ఎల/ బదSవTగళR ఆదరు ను అను"వ�దు అ, వ%tM, ఇదు *� �ధ%? బదSగ, ఇ>ూ

ఆ '�ను' �|. �న"./ '�|' ఇ,. �న" మనసు}, బుI~, ,హ ఎల/ బదSవT ఆదరూ, బదSగ, ఇరువ�, '�|'.

మదుV� ముం� �న" *ండ� *Jదdరు? మదుV ఆద mS �న" *ండ� *�దరు? ,హద./ బదSవT ఆuతు.

Z+�� 8లస8^ *ూ�ూVగ �మ( మయవర kూ� 6�7 మతుM �యం8ల 8లసIంద బంద mS �మ(

మయవర kూ� 6�7. Zళ�� ఇదd మనసు} �యం8ల ఇరువ�Iల/. మనసు} బదSగుతM,, బుId బదSగుతM, *గూ

,హ బదSగుతM,. ఆద> బదSగ, ఇరువ�దు ఏూ ఒందు �మ(./ ఇ,. ఆ బదSగ, ఇరువ�, 'ఆత(' అ, '�|'.

'పరబ&హ(' �మ(./ �|2J, d. అ, పరబ&హ( మూరరలూ/ ఇ, d, 2వ�దు ఆ మూరు? అ, భూత8ల, భ?ష%� 8ల

*గు వత56న 8ల. " ఏూ ఆuతు, ఇందు మ�Mూ ఆuతు, 9 ఏూ ఆగుతM,. ఎల/వW బదSగుతMS

ఇరుతMV; ప&�=ణ బదSగుతMS ఇరుతMV. �వ� �మ( సంబం�కరను" గమ�]IdF, �వ� ూ7,గ హుడుగJదdవను

మ�M �వ� ూడుVగ గడ� �� Z9దు ,ూడdవJరు� M. �మ� �ూ� Mగద *� బహళ బదSవT ఆగుతMS ఇరుతM,.

ఋతు బదSగుతM,, హV6న బదSగుతM,, ఎల/వ� బదSగుతMS ఇరుతM,. శ�తVదదుd 2వ�దూ ఇల/. ఓ! ఎల/వW

బదSగుతMS ఇదd> 28 ఎల/ కు]దు *ూగు�Mల/? ప&� =ణ ఎల/వW బదSగుతMS ఇV; బదSగ, ఇరువ�దు ఏూ

ఒందు ఇ,. ఇల/Iదd> సంర=T ఆగు�Mర.ల/, ఎల/వW కు]దు *ూగు�తుM. కటzడగళR ఇV, అవ8^ అ7lయ ఇ,. అ7lయ

ఇల/Iదd> కటzడగళR కు]దు*ూగుతM.తుM. ఏదరు 6డ Z8ద>, ఏదరు ఉ+]8ూళ;Z8ద> బదSగ, ఇ>ూ

అంతహుదు ఒందు ఇరZకు. ప&పంచద./ బదSగ, ఇ>ూ అంతహుదు 2వ�దు? అ, 'పర6త(, పరబ&హ('. �మ(./ *గూ

ప&పంచద./ బదSగ, ఇరువ�దు ఒందు ఇ,. అ, 'పరబ&హ('; బదSగు�Mరువ ?ద%6నగళ./ బదSగద తత�V

�పరబ&హ(�. 2Vగలు బదSగు�Mరువ�దను" వ� _7దు8ూంoగ ప&�=ణ వ� బదSగుతMS ఇరZకు ఇద8^

8ూp ఇల/. బదSగుతMS ఇరువ�దను" వ� *� _7దు8ూం7రలు �ధ%? ను ఎషుz �"JId� ఎందు *ళR�Mర.

ను సుందరVJ,d ఎందు సం�ూష; 2వ�దను" _7దు 8ూం7IdF? �వ� ,హద kూ� గురు�]8ూండు ,హవను"

_7దు 8ూం7IdF. ఇ,ల/వW ,హ8^ సంబంధ ప�z,d. స�లq వష5గళ నంతర ,హ8^ వయ�},గ �మ� ూVగుతM,.

�వ� ఎషుz బుI~వంతరు; �వ� తరగ�� దలు. ఆద> ముంIన తరగ�� *ూ,గ అ./ �మJంత బుI~వంతరు ౧౦౦ జన

ఇ, d>. ఇను" ముందువ>,గ �మJంత బుI~వంతరు బహళ జన ఇ, d>, బుI~వం�8యను" _7దు8ూండు ఎషుz Iన ఇరలు

�ధ%?

మనస}ను" _7దు8ూండు ఆ*! నన" మనసు} ఎషుz సం�ూషVJ, ఎందు8ూళR;�Mర. ఆద> ఎషుz *ూతుM మనసు}

P a g e 1 4


That which does

not exist, like the

antlers of a fish,

is called asat,

unreality.

సం�ూషVJరలు �ధ%? �వ� మనస}ను" ,హవను" బుI~యను" �డ, _7దు8ూళ;లు �ధ%V ? ఆ అంటు?8 �మ�

ూవను" 8ూడుతM,, అదFంద Vద. ప&పంచద./ నమ� Z8దదుd ]గుతM, అను"వ ఆ� పWణ5Vగలు �ధ%?ల/. అదు

చ.సు�Mరువ గుF; అదు చ.సుతMS ఇరుతM,. నన� ఒ9 ; అంt బంద> సం�ూషVJరు�M�, ఒ9 ; అంt బంIతు ఆదరు

అసం�ూష; నన� 8లస ]t^ద> సం�ూషVJరు�M�, 8లస ]t^తు ఆదరు అసం�ూష; 28? మదుV ఆగలు నన�

ఒ9 ; హుడుగ/హుడుJ Zకు ]t^దరు; ఆదరు అసం�ూష. నన� బ7M ]గZకు, ]t^తు; ఆదరు అసం�ూష, �మ( Z78

ప�zగ+� 8ూ ఏదరు ఇ,p? ప&�సల *ూస Z78 హుటుzతM,, ఇదు �వ� OవంతVJ ఇరువవ>గూ ప&�=ణ

నoయుతMS ఇరుతM,, నన� అదు Zకు, నన� ఇదు Zకు, నన� మ�ూMందు Zకు *గు నన� *ూర ప&పంచIంద

Z>దరు Zకు.

ఆ�గళR పWణ5Vగలు �ధ%V ఇల/. అవ� బదSగుతMS ఇరుతMV. ఇదFంద ఏగుతM,? �మ( ఆ�గళR పWణ5Vగ,

*ూ,గ మ�M మ�M హుటుzతMS ఇరZకు. ప�నరa జననం ప�నరa మరణం. మ�M హుటుz మ�M �వ�. బదSగుతMS

ఇరువ�ద8^ ఎషుz 8ల అం�8ూం7రలు �ధ%? 2రు శ�తVJరువ�ద8^ అం�8ూళR;� M>ూ, అవరు ముకM>గలు �ధ%.

అవరు 2వ�దను" _7దు8ూండరు? 2వ�దు శ�తVదదుd? అవరు �|యను" _7దు8ూండరు, అ, �మ(./ ఇరువ

స�తVదదుd - �|, అ, పర6త(, పరబ&హ(. ను మనస}ల/, ను ,హవల/, ను బుI~యూ అల/ ను �| ఎందు

�మ� అథ5V,గ �వ� ముకM>గలు శురుVగు�Mర, ఇల/ అంద> Oవన పW�5 బF ఆ�త. 2రు పరబ&హ(నను"

_7దు8ూళR;� M>ూ అవరు ముకM>గు� M>; Oవను(కM>గు� M>.

सय?मतत <रम<र च

$य?ा$य? भरत 'वBिमशः |

अनीशCा*मा बDत भो?भावात

झन*वा दव म+यत सव&पाशः ||౭ ॥

అ=ర Ð అ?శ, =ర - శ, వ%కM - ప&క�త *గు అవ%కM Ð అప&క�త ఎల/వW భగవంత�ంద సంర=T2గు�M,. ఒందు

సమయదవ>గూ భగవంతనను" అFయలు న�(ంద ఆగువ�Iల/, ఇదు బంధన8^ 8రణVగుతM,. అనుభ?సువవ

ఎందు �+దు బంధన8^ ఒళ�గు� M, 2Vగ భగవంతన అFవ� అవ�� ఆగుతM,Y అందు అవను

బంధనముకMగు� M; ఎS / బంధనగ+ంద �డుగo *ూందు� M. *�J ప&పంచవ� అ?శ *గు శIంద తుం�,.

=ర ఎంద> శ, ప&పంచద./ శVగ, ఇరువ�దు 2వ�,దరు ఇ,p? ఎ./ పర6ణుగళR, అణుగళR, గ&హగళR,

న=త&గళR, న=త&ప�ంజగళR, సూయ5 ఇరువ{, అ./ ఎల/వW Oవన 8Sవ�యను" *ూంIరుతMV - �వ�. హు�zద mS

�వ� శత]దd. ఎల/వW ఎS / వసుMగళ: శVగుతM,, శVగువ�దను" =ర ఎందు *ళSగువ�దు. ప&పంచవ� శVగువ

వసుMగళ" *ూంIరువ�దు. 8లవ� Iఘ5 8లదవ>గూ ఇరబహుదు, 8లవ� అలq8లదవ>� ఇరబహుదు. సూయ5 8ూ�

8ూ� వష5గళ తనక ఇరబహుదు, �ర మండల నూరు 8ూ� వష5గళ 8ల ఇరబహుదు; ఇరుV స�లq IనVద> ఆ స�లq

వష5?రహుదు; మనుష% ౭౦ - ౮౦ వష5 ఇరబహుదు; ఆద> ఎల/వW సహ ఒందు 8ల8^ శVగుతMV. ప&పంచద./ ఎల/వW

P a g e 1 5


The Gross body is

born as a result

of meritorious

actions of the

past and is the

vehicle by which

one gains experi-

ence in the world.

It is born, grows,

sustains itself,

decays and final-

ly dies.

శVగుతMV ఎంద> మరణ *ూందుతMV. మరణV ప&పంచద �యమ; *�J అదను" మృతు% Sూక ఎందు *+,.

సంసృతద./ భూ�� ఒందు ఒ9 ; *సF, ఆద> ఆంగ/ n�య./ భూ� అంద> భూ� అ�z. సంసృతద./

భూ�� మత%5 Sూక ఎను"� M>; అంద> శవను" *ూందS Z8ద జనFంద తుం�ద ప&పంచ - �వ�. ప&పంచద./

ఇరువ�,ల/ శVగుతM, అంద> �వ� శత]దd.అ=రవ� ప&పంచద./ ఇ, అంద> అ?శ. ,హవ� మరణ *ూందుతMS

ఇరుతM, ఆద> OVత( అ?s; అదు Z> ,హద./ �F8ూళR;తM,. ఇద" అ=ర అథవ అ?s ఎందు *+,.

*�J ప&పంచవ� అ=ర - అ?శ *గు =ర - శద �శ&ణ.

ప&పంచవ� వ%కM - ప&క�త *గు అవ%కM - అప&క�త. ఒందు Jడ ఇ,, ఒందు �జ?,. �జద./ ఏ�,? ఏను ఇల/. అ./ �జ

ఇ,2? ఇల/. �జద./ మరవ� అప&క�త సూ=� రూపద./ ఇ,. అ./ ,ూడ� మరవ� అప&క�తVJ అ� సూ=� రూపద./

ఇ,. �వ� �జవను" భూ�య./ ��M,గ, అద8^ �రు *గు �ూబrర *t,గ �జవ� మరVగుతM,. �జవ� అవ%కM -

అప&క�Vద>, మరవ� వ%కM - ప&క�త రూప.

సంసృతద./ 6నవF� ఏను *ళR� M> �ూ�M,p ? వ%tM ఎంద> అవ%కMVJరువ�దు వ%కMVగుతM, ఎందు. హుటుzవ

�దలు �వ� ఎ./ ఇIdF? అవ%కMVJ �జద రూపద./ ఇIdF; ఆmS వ%కMVJ ప&కట�ూండు 6నవ రూప *ూందు?F,

మ�M మరణ *ూంIద mS ప�నః అవ%కMVJ �జVగు?F.

సృ�z2గువ ముం� ఈ ప&పంచవ� ఎ./ ఇతుM? అవ%కM రూపద./ ఇతుM. *�ద> అవ%కMVJరువ�దను" వ%కMప7సలు 2>ూ

అథV 2వ�,ూ శtM ఇ,. అప&క�తVదదdను" ప&కట ప7సలు 2>ూ ఇరZకు; అ, పరబ&హ( - పWణ5 ప&C.

అవ%కMIంద వ%కM *గు వ%కMIంద అవ%కM బదSవT సతతVJ ఆగుతMS ఇరుతM,. బదSగ, ఇ>ూ అంతహుదు *గు ఈ

బదSవTగళను" ఆగువం� 6డువ 2వ�,ూ ఒందు శtMu,. ఆ బదSగ, ఇరువ�ద8^ ఏందు *ళR� M>? అ,

ఈశ�ర - భగవంత. భగవంత అ=ర *గు =ర, వ%కM *గు అవ%కMవను" సంర=T 6డు�M, d; ఇల/Iదd> ఎల/వW

కు]దు*ూగు�తుM .

�వ� 2వ�,దరు మ� *ూ,గ ఏను ఆగుతM,? ఆ మ� *ూద త=ణ ఆ మయ ]g� �ూ� MగుతM,; ఆ మయ

ఒడ� మయ./ ఇరువ9: ఇల/{ ఎందు. ఆ మయ ఒడ� అవళ తవF� *ూJదd>, ఆ మయు మూరు Iనగళ./

అవ%వ�gయ రూప *ూంIరుతM,. తyzగళR �?య mS శ�గళR కు�5య mS ఇరుతMV. 28? వ%వ]gతVJ 8య5

�గలు (�తన శtM) అFవ� ఇరZకు ఇల/Iదd> ఎల/వ� అవ%వ]gత రూప �ళRతM,. ఎల/వW సతతVJ బదSగుతMS

ఇరుతM,; ఆదరు ప&పంచవ� ఇ,, ఇదు *� �ధ%?

Zంగళ:రు మ* నగరద./ సం�ర సMంభన ఆగుతMS ఇరుతM,. ఆద> �రమండలద./ అథV న=త&ప�ంజగళ./ సం�ర

సMంభన ూ7Idర? 8ూ� 8ూ� గ&హగళR ఇV; ఆద> అ./ సం�ర సMంభనVJల/ *గు ఎల/ గ&హగ+గూ kగ?,.

ఇదను" సంర=T 6డు�Mరువ�దు �పWణ5ప&C�. �మ( ఉ]>ట �ఖరVJ ఒం, అంతరద./ *� ఆగుతM.,? �మ(

P a g e 1 6


The knot of igno-

rance in the heart

is finally removed

when one comes

to see one's own

true non-dual

nature by means

of imageless sa-

madhi.

హృదయ బ7త ఒందు =ణ �ంత> ఏగుతM,? �వ� ఉ]>డలు ఆగIదd> ఏగుతM,? ఎల/దరలూ/ సువ%వ�g ఇ,. Zళ��

సూY5దయ ఆరు ఘంy� ఆగుతM, సంk సూ25సM ఆరు ఘంy� ఆగుతM,. �మ( ,హద./ వ%వ�g ఇ,; ప&పంచద./

వ%వ�g ఇ,; ఎల/వW బదSగుతM.దdరూ అదర./ �యమగళR ఇV .

ఎల/ బదSవTగళR అవ%వ�g, ప&� =ణద బదSవTగళ: అవ%వసg�. అ./ �ూందలగళR ఇV ఆద> �యమగళR ఇV.

ప&�Iన �మ( ,హద./ బహళ Oవ8ూశగళR హుటుzతMS ఇరుతMV, �యుతMS ఇరుతMV. ఆద> �మ( ,హ య�]g�య./

ఇరుతM,. n�క �యమ?, *గు k?క �యమ?, ఆదరూ ప&పంచద./ ప&�=ణ బదSవT �ూందల?,. బదSవT

ఇదdరూ ఆ బదSవTయలూ/ వ%వ�g ఇ,. �వ� �రమండలవను" ూ7Idర? �వ� Zహ% ప&పంచవను" ూడు�Mర?

అణుగళR పర6ణుగళR? ఒందు ఎS8�v (అ?nజ% ?దు%� ఖణ ) �ఖరVJ ఒందు �I5షz అంతరద./ �ఖరVJ

నూ%t/య� అను" సుతుMతM,; అదూ �గIత Vగ *గు శtMయ kూ�. ఈ �యమవను" l.సలు *+దుd 2రు? ఎS8�v

నూ%t/య� అ./ కు]య బహు,JతుM. ఎS / కoయలూ/ �యమవW ఇ, అ, సమయద./ �ూందలవW ఇ,. �యమ *గు

�ూందల ఏక8లద./ ఇ,, వ%వ�g *గు అవ%వ�g ఏక8లద./ ఇ,, �జ *ళZ8ద> ఎల/వ� బదSగుతMS ఇరుతM,,

ఎల/వ� అవ%వ�gp. ఆద> �వ� అదను" Iఘ5VJ గమ�],గ అ./ పFపWణ5Vద క&మ?,; ఇదను" 67దవను

�పరబ&హ(, ఈశ�ర పర6త(�.

కమ5ద./ క&మ?,; వ� ఏను కమ5 67దరు అదర ఫల బం, బరుతM,. 2రు ఈ వ%వ�gయను" 67దవరు? అ,

ఈశ�ర, పర6త(. అ, �మ./ ఇరువ �త శtM - ప&C. �వ� భగవంతనను" అFయువవ>గూ O?యు బంధనద./

ఇరు� M.

nూక� nవన - O?� � ఆనంIసువవ ఎంబ nవ ఇరుతM,; ఆనంIసువవ ఎంబ nవ మన]}న kూ�

గురు�]8ూంoగ బరుతM,. ను అదను" ఆనంI], ఇదను" ఆనంI],; �మ( ఆనందVల/ ప&పంచ8^ సంబంధప�zదుd.

ప&పంచవ� బదSగుతMS ఇరుతM,. ఒందు =ణ ఆనందIంద ఇదd> మ�ూMందు =ణ దు:ఖ, మనసు} ప&�=ణ బదSగుతMS

ఇరుతM,; అదు *� బదSగద తత�Vగలు �ధ%? బదSగ, ఇరువ�దు �మ(./ ఇ,, *�J �వ� *ళZకు;

�బదSగ, ఇరువ తత�వ� , బదSగద �|, ప&పంచదలూ/ బదSగ, ఇరువ�దు , ప&పంచద./ ఇరువ�దు

- ఈశ�ర. ప&పంచద./ ఇరువ�దు ఒం, తత�, అ, బదSగద ను�. అదను" అథ5 678ూంoగ,

ఆనంIసువవ అూ" పFకలquంద ముకM>గు�Mర. ఆనంIసువవ ఎను"వ�దు మన]}� సంబంధ ప�zదుd; ఆద>

�ను మనసు} అల/, మనసు} బదSగుతMS ఇరుతM,, ఆద> �ను బదS�ూల/. 8లవరు *ళR� M> '*దు *దు గురుగ9

�వ� సF2J *+IF, నన" గండ ౩౦ వష5Iంద _� ఇ, d, మదుV� ముం� �ూ�Mదd> ను అవన బ�� ఆగ. అథV

మన]}న బ�� ఆగ. 6�డుతMS ఇర.ల/'. �మ(./ ఎల/వW బదSగుతMS ఇ,, ఆదరు అను"వ�దు *ూJల/. �మ(./

ఇరువ బదSగద తత�V - పర6త(, పరబ&హ(, ఈశ�ర. ప&పంచద./ బదSగ, ఇరువ�దు ఇ,, అ, పర6త( ఈశ�ర.

ఇదను" అFతవరు nూత&త�, మన]}న kూ� గురు�]8ూళR;వ�దను" �టుz, ఆనంIసువవ ఎంబ పFకలquంద

�డుగo *ూందు� M.

P a g e 1 7


As gold purified

in a furnace loses

its impurities and

achieves its own

true nature, the

mind gets rid of

the impurities of

the attributes of

delusion, passion

and purity

through medita-

tion and attains

Reality.

'S ఎ ¡¢ 67' అూ" k_>తు ూడు�Mర, ఆద> �వ� ఆనంIసువవ అల/, �వ� 6డువవరూ అల/,

అFయువవరూ అల/, 'ఆత(' ఇ,ల/దFంద ముకM. ఇదను" అF�గ �వ� ముకM>గు�Mర. ''ను ంబుదు నల/, ఈ ,హ

మన బుI~ నల/, స�e,నం,త( sవ ను , s{హం s{హం s{హం''

ఇదు ��స�ర ఉప�ష� ముంIన �/క.

Adi Sankaracharya’s search for a Guru

Adi Sankaracharya, the great saint of India was wandering in search of a Guru, a True Master

who has embodied the truth and reached Self-realization. His intense desire was to have as his

Guru only a person who had realized Brahman. If this is the expectation of a disciple, is not that

Guru most fortunate? Shankara went towards North. He came to the banks of river Narmada

after passing through many hermitages. Then he found the hermitage of a Mahayogi. And this

was Govinda Bhagavatpada. Seeing him in a state of deep samadhi, Shankara's heart was

filled with satisfaction.

Adi Sankaracharya met Swami Govindapada Acharya in a hermitage in Badrikashram

(Badrinath) in the Himalayas and he prostrated at the teacher's feet. Govinda asked Sankara

who he was. Sankara replied: "O revered Guru! I am neither fire nor air nor earth nor water-

none of these, but the Immortal Atma (Self) that is hidden in all names and forms". He also said

in the end: "I am the son of Sivaguru, a Brahmin of Kerala. My father died in my childhood. I

was brought up by my mother. I have studied the Vedas and the Shastras under a teacher. I

took Apath-Sanyasa when a crocodile caught my foot while I was taking bath in the river. Kind-

ly initiate me formally into the holy order of Sanyasa". Adi Shankara then replied with a verse

composed extempore, that brought out clearly the Advaita philosophy in regard to the Self.

Swami Govinda was very much pleased with the truthful narration given by Sankara. Shankara

was then initiated as Govinda Bhagavatapada's disciple, thus formally entering Sanyasa. It was

soon obvious to Govindapada, himself an enlightened being, that Shankara was Shiva come to

earth in human form (Incarnated). He was delighted with his new pupil who observed the tradi-

tional rules that must be applied between teacher and disciple. Having initiated him and invest-

ed him with the robe of a Sanyasin, Swami Govinda taught him the philosophy of Advaita which

he himself had learnt from his Guru-Gaudapadacharya. Under the guidance of Govindapada,

Shankara mastered everything in Hatha, Raja and Jnana Yoga in only three years, after which

he received initiation in the knowledge of Brahma.

For the boy Shankara who had obtained a marvelous success in comprehending the Advaita

philosophy, "The spiritual Yoga" was very necessary. A person who at his will could forget him-

self and the world and enter the indescribable state of supreme peace! Such was the Guru. And

the disciple was one who was qualified to attain that state. This was a preparatory step of

P a g e 1 8


Who can disturb

the peace and

happiness of a

man if he has the

true spirit of re-

nunciation and

has controlled his

desires, even if

he be the poor-

est, sleeping only

in the temple halls

and choultries or

under trees or on

the bare ground

and just with a

deer skin to cov-

er.

Shankara in getting dynamic power which would facilitate the great work he was to do in future.

Understanding the truth is different from experiencing it. Govinda Bhagavatpada enabled Shan-

kara to attain this state of glorious experience. The wise who have attained this state call it the

experience of the Infinite. This experience gave rich nourishment to Sankara's personality. The

entire world appeared to be full of Brahman to him. After this the only thing that remained to be

done was to communicate the bliss he had known and experienced to one and all through Ve-

danta. This work was assigned also to him by his Guru Govinda Bhagavatpada.

Sankara learnt all the philosophical tenets from his Guru Govindapada. Govinda asked Sankara

to go to Kashi. Sankara proceeded to Kashi where he wrote all his famous commentaries on the

Brahma Sutras, the Upanishads and the Gita and successfully met all the criticisms leveled

against them. He then began to propagate his philosophy. Sankara had the greatest esteem for

his Guru Govindapada and his Parama Guru or the teacher's teacher, Gaudapadacharya.

Let us contemplate on the festival of Akshaya tritiya. Next Monday is Akshaya Tritiya. The festival

of Akshaya Tritiya it is customary that people buy gold. Lot of ads to buy gold on the day of

Akshaya Tritiya and it will multiply. Also any activity which you undertake on that day, it will pros-

per so that is the tradition of what people do on Akshaya Tritiya.

Now how long back this tradition of gold buying was there, we don’t know. Is it recent marketing

technology, we don’t know. Okay, at least the gold sellers will become rich, last Akshaya Tritiya

twenty tons of gold was sold in India. So every year lot of gold will be sold. Now what is the spir-

itual significance of Akshaya Tritiya, let us contemplate on that.

Akshaya Tritiya comes in the month of Vaishakha, astrologically both Sun and Moon are exalted

during this period. Our ancestors they fixed certain points of time called Muhurthas which they

called as auspicious. In Universe everything has a time, everything follows certain cycle. Say, for

example – during morning Sun rise, animals and everybody get up and during night everybody

goes to sleep. So this is an Universal phenomenon. During full moon, or during new moon there is a

tide variation in the ocean. So nature affects our behavior and nature affects what we do. So this

was the observation of our ancestors. So they said when the Sun and Moon is exalted whatever

we do reaping of that will happen in a greater degree. The reason is during this vaishakha rainy

season or monsoon starts. During rainy season what happens, whatever you sow there is a growth

and everywhere in the nature you can see greenery, plants. It is a period of fertility because of

rainy season and rain starting all round greenery will start, greenery will come up. So whatever

you do in this season there is a greater return for whatever you sow and reap in larger quantity,

that is what they said. So the concept started with the tilling the ground and sowing the seeds, so

that when the rain comes whatever you sow you will get in larger quantity. So that concept has

Prabhuji Speaks on Akshaya Tritiya

P a g e 1 9


The company of

the good weans

one away from

false attachments;

when attachment

is lost, delusion

ends; when delu-

sion ends; the

mind becomes

unwavering and

steady. An unwa-

vering and

steady mind is

merited for

Jeevan Mukti

(liberation even in

this life).

been extended to everything money, material wealth, gold everything. Initially it was agricultur-

al country, the concept was by the time Akshaya Tritiya comes you keep the land ready then sow

the seeds then rainy season comes, whatever you sow you will reap. So you will get prosperity

that was the concept behind Akshaya Tritiya. Now the concept has gradually been extended to

other aspects of life also. So you buy gold or you do something. Right, in general Akshaya Triti-

ya is associated with Akshaya which means infinity okay. Akshaya means one which is imperisha-

ble. Kshaya means something which diminishes, Akshaya means infinite. So Akshaya Tritiya

means Infinite or infinity. Consciousness is infinite, it is related to Infinity, it is related Conscious-

ness which is related to infinity.

Tritiya is third day, it is actually third day. So in spiritual terminology three refers to three gunas

of nature. sattva, rajo and tamo guna. Okay, now what happens is that these three gunas play

on at infinity, they keep on going. The play of three gunas is what nature is about, the play of

three gunas is what Prakriti is about. This goes on throughout the year or as long as the Creation

is there these three gunas play. Play of three gunas is also infinite in nature. Right, so the play of

nature which goes on and on and on forever is represented by three.

Akshaya is infinite consciousness, infinity which happens because Solar and Lunar exaltation,

which happens because rainy season starts and whatever you do , you will get infinite returns.

That is the meaning of Akshaya Tritiya. But then, people can mistake it for only material prosper-

ity, so that is why there are many stories that are associated with Akshaya Tritiya. And each of

the stories carry some deeper spiritual meaning or something to apply in our life. This is true for

any festival in India. Every festival of India has some deeper spiritual significance or a call for

action, different type of call for action .

Let us understand what is the spiritual significance of Akshaya Tritiya.

It is said that during Akshaya Tritiya day, the first Satya yuga started. It is the beginning of

Satya yuga. There are four yugas – Satya yuga, Treta yuga, Dwapara and kali yuga. Yugas

are periods of time. Now these yugas also go in a cyclic fashion. Satya, Treta, Dwapara and

Kaliyuga and from Kaliyuga again it goes back to Satya or it can go back to Dwapara, Treta,

and Satya yuga. Human consciousness does not suddenly go from Kaliyuga to satya yuga.

Dwapara, Treta and Satya yuga, it can shift back like that. So it is like a season. Summer, winter,

autumn and spring. So seasonally human consciousness also goes through various cycles. This is

the concept of yuga. Satya, treta, dwapara and Kaliyuga there are four yugas. Now these

four yugas are also associated with the four metals.

Satya yuga is associated with Golden age of human consciousness, Treta yuga is associated

with the Silver age of human consciousness, Dwapara yuga is associated with bronze age of hu-

man consciousness and Kaliyuga is associated with Iron age of human consciousness. Okay. So

there are four yugas and they are associated with metals. Gold and silver are called special

metals, what is the specialty of gold? It does not rust like other metals. Iron rusts, gold retains its

purity, silver also retains its purity. In bronze you can see some fading, and iron rusts. So the hu-

man consciousness was like gold during satya yuga, that is why it is associated with gold. Proba-

bly human beings have a desire to go back to satya yuga, that is why you keep on buying gold.

So the golden age which is called satya yuga, that started with Akshaya Tritiya. Now if you

P a g e 2 0


As long as you

are fit to make

an earning, so

long will your kith

and kin be solici-

tous about you,

but no sooner

your limbs be-

come infirm and

your earnings

cease, none will

care for you, not

even your own

home-folk.

keep on buying gold, you will not go back to satya yuga. You have to meditate and purify your

consciousness to go back to satya yuga.

So the golden age of human consciousness is called Satya yuga, then comes treta – silver, bronze

and iron. So what was there in Satya yuga? In Satya yuga all human beings were more closer to

truth consciousness. So they had the atma Jnana or self realization was very easy, society in

general was living in truth that is why it is called Satya yuga. Human beings identified them-

selves more with Consciousness that is why it is called Satya during Satya yuga. Then gradually

treta yuga started. The process of de-identification with consciousness started, human beings

slowly started identifying themselves with the body, mind and the intellect. During Satya yuga

there was more identification with Atma and life was being led in truth, that is why it was called

Satya yuga. In remembrance of that, Akshaya Tritiya is there, it is the day Satya yuga or gold-

en age of human being started.

Then comes treta yuga. The body, mind and intellect are three aspects of human beings. In treta

yuga gradually human beings started associating and identifying with the intellect. In dwapara

yuga, human beings started identifying with the mind, and in Kaliyuga human beings started

identifying with the body. So this is the change in the consciousness of human beings, from gold

to silver to bronze and finally to iron. That is the four yuga. To remember that once upon a time

all living beings lived in truth, Akshaya Tritiya is celebrated. And that consciousness is truth con-

sciousness - Satya and that alone is infinite, that is why Akshaya Tritiya. Out of the human con-

sciousness what is eternal and permanent is the consciousness or identification with the truth, which

is Atma. And that is associated with the golden age. When you associate yourself with the Atma,

you will experience an eternal consciousness which is immortality. So that is why the beginning of

the golden age of human consciousness is remembered as Akshaya Tritiya, the consciousness

which is eternal in nature. And that also reminds us that Consciousness has come down from eter-

nity to iron age – from gold, to silver to bronze to iron. Iron age is called Kaliyuga which is dark

age.

What is the darkness is that the consciousness or Atma is pure Awareness whereas body is pure

unawareness. Body is jada an Atma is Chaitanya. Consciousness is of the nature of chaitanya or

pure awareness, whereas body is of the nature of pure inertness. Now this body appears to be

alive, that life in the body is because of the reflection of Atma chaitanya on the body, mind and

the intellect. The light of Atma falls on the intellect, mind and the body and the reflected light is

what gives the body, mind and intellect the animation or life or prana. When the sunlight falls on

water, stone and mirror the reflection of the sunlight is the maximum on the mirror, slightly less on

the water and the least in the stone. Similarly the light of inner consciousness or Atmajyothi fall on

the intellect it reflects the maximum in the intellect, that is why intellect is the most shining one,

then on the mind it is slightly less and slightly lesser in the body and still lesser in the material

nature. So because of this, the intellect has the maximum reflection of Atma Chaitanya or con-

sciousness. Now when the human mind associates and identifies with the Atma or Satya it is

called Satya yuga because it is associated with chaitanya. That is the golden age of human con-

sciousness that cannot be corrupted.

On the other hand, when the human being identifies with the body they are identifying with the

P a g e 2 1


The guru should

be one who

knows the scrip-

tures, is blameless

and a supreme

knower of God.

He should be at

peace in God,

tranquil as a fire

that has run out

of fuel. He should

be a boundless

ocean of compas-

sion and the

friend of those

who seek his pro-

tection.

totally jada or insentient which means your inner consciousness, chaitanya swaroopa you have

forgotten totally and associated with material nature. That is why it is called Dark Age, iron age

or Kaliyuga you have completely forgotten your real nature. There is darkness of human con-

sciousness, it is the night of human consciousness. Kali means dark, it is the darkness of human

consciousness. So in this night at least remember that once upon a time there was a golden age

of human consciousness called as Satya yuga and satya means Akshaya or eternal and the eter-

nal truth plays with material nature. There is a play of consciousness with the material nature

which consists of three gunas – satva, rajas and tamas. In remembrance of that we celebrate

Akshaya Tritiya and Akshaya Tritiya is associated with Gold. This is one story which is associated

with Akshaya Tritiya. So the first association of Akshaya Tritiya is Golden age of human con-

sciousness.

The second story associated with Akshaya Tritiya is the story of Akshaya Patra. Pandavas with

Draupadi were in exile and were staying a hut in a forest. There used to be many guests in their

house and there was not enough food to feed the guests. So Dharamaraya was known for Dhar-

ma and charity. Draupadi was somehow struggling and juggling with whatever she had, to feed

the people who were visiting them in their hut. On the day of Akshaya Tritiya, Shri Krishna ap-

peared to Draupadi at their hut in the form of a Brahmin. The Pandavas and Draupadi had just

finished their lunch and there was no food left. Shri Krishna said that he was very hungry and

asked for some food. Then Draupadi said that she was very sorry there was nothing left in the

house to feed the Brahmin. Shri Krishna asked Draupadi to bring the vessel. In that vessel there

was one grain of cooked rice was available, Krishna eats that grain of rice and says that it was

enough for him and that his stomach was filled, and was happy with the food and told them to

ask for a boon. Draupadi realized that the Brahmin was none other than Shri Krishna himself and

says she does not require any boon. Shri Krishna still granted the boon that whenever Draupadi

cooked in that vessel, she can feed any number of people and that is called Akshaya Patra, she

will not exhaust whatever she cooked in that vessel and be able to feed n number of guests that

came to their hut, until Draupadi and her husbands ate the food. Once Draupadi and the Panda-

vas ate the food, then the food would be exhausted in that vessel until the next day when she

would cook again. Akshaya means one which does not exhaust, there is no exhaustion and no

deficiency and can feed n number of people. So this is the story of Akshaya Patra that is associ-

ated with Akshaya Tritiya. Again this story has deeper spiritual meaning and significance. Krish-

na comes to your house and is asking for food in Draupadi’s house. Draupadi gives a grain of

rice and Krishna feels fulfilled. So this is actually how God feels when you offer even a small

thing to him. Even one grain of rice if you offer, God feels very happy. There is a shloka in Bha-

gavad Gita – Phalam, patram pushpam thoyam, even if the devotee offers one phalam or fruit,

patram or leaf, pushpam or flower or your water if he offers, Lord is pleased. See the Universal

Consciousness is pleased with whatever you offer. It is not that you have to offer something big,

so even if you have something big don’t offer something small. So what happens is, even if you

offer a flower, fruit, a leaf or water also, God or Bhagwan will be pleased. It is not what you

offer that makes the difference. It is the attitude with which you offer that makes the difference.

God is pleased not with what you offer, one grain of rice is nothing for God or Krishna, but with

the attitude with which Draupadi offered the grain of rice made the difference. So even if you

P a g e 2 2


The life of a man

is as uncertain as

rain drops trem-

bling on a lotus

leaf. Know that

the whole world

remains a prey to

disease, ego and

grief.

offer anything to God, your offering will please him because of your attitude. That is why when-

ever you eat food and whenever you get anything in life, if you offer it to God, God will be

pleased. Bhagwan will be pleased. So Christians always have a prayer before eating their food

thanking the Lord for giving them their daily bread. We have a prayer to Bhagwan,

“Brahmarpanam brahmahavi..”. we have offered everything. Also we have a prayer “aham

vaishvanara bhutva..” also the Lord is there as the fire of prana in our stomach and digests the

food. He has given us the food and he is the one who digests the food, this is a prayer of grati-

tude to the Universal Consciousness to the Bhagwan or Universe for giving us life, food.

In the Universe, if you see there are billions and billions of stars, planets and galaxies, none of

them are living. The life is not there. Life is very rare. The whole earth is very big, but the plants,

animals and vegetation that has life is very small portion of the land. Life is there in the lifeless.

All around there is no life. Life is a rarity; human life is even rarer. It is a gift from God – life is a

gift, food to survive is a gift and we thank God for everything, and with that gratitude Draupadi

offered a grain of rice to Krishna and Krishna gave Akshaya Patra to Draupadi, a vessel that

can feed any number of people. So the story is telling us that when we live in gratitude to the

Universe and Consciousness, the Lord or Universe will bless us with abundance. Even if we offer

something very small with an attitude of gratitude, abundance will come to you. Are we living in

abundance consciousness or are we living in deficiency consciousness? We always have a defi-

ciency consciousness. Our mind always focuses on what we don’t have in life. What we are miss-

ing in life is what our consciousness is about. We always complain that we don’t have this or that.

We have a deficiency in our mind for something that we lack. We need to be so grateful for

having a human birth in this lifetime, having a life where we are able to experience this creation

which is infinity and fulfill this life as a human being – realization of the Self. For that grateful-

ness is required. Instead of that we live in a consciousness of deficiency. Look around you at

yourself, look at the people around you – are you living in a consciousness of deficiency or abun-

dance? The moment you live in a consciousness of abundance that God has given you, you will

be filled with gratefulness that you have been given a life and given food to survive and grow,

and in gratitude you offer everything to the Lord. The Lord does not eat anything that you offer

as naivedyam, the Lord sees your naivedyam and the attitude with which you offer the na-

ivedyam to the Lord. The attitude behind the naivedyam is what God has received.

Naivedyam means nahi vedyam – this does not belong to me, that is what naivedyam means.

You offer everything to God knowing that nothing belongs to you and offer it with an attitude of

gratitude knowing that God does not need anything, God has provided everything – this human

life, food etc to survive and grow. That attitude is called naivedyam. Vedya means understand-

ing nahi means no, understanding that nothing in the Universe belongs to me, everything belongs

to the Lord, that what you offer is called naivedyam. And that is the attitude with which

Draupadi offered one grain of rice to Krishna. And Krishna was pleased with her attitude. Even

though the Pandavas and Draupadi were living in a forest, they were not living with a feeling of

suffering, they accepted it as a grace of God. They lived in the consciousness of gratefulness. So

when you offer something with an attitude of gratefulness, you will be blessed with Grace. So

that Grace is what is called Akshaya Patra. So you can also be eligible for that Akshaya Patra

when you live in the consciousness of gratefulness and abundance. That is the story associated

P a g e 2 3


The life of a man

is as uncertain as

rain drops trem-

bling on a lotus

leaf. Know that

the whole world

remains a prey to

disease, ego and

grief.

with the Akshaya Patra and Akshaya Tritiya.

First is about four yugas – golden, silver, bronze and iron. Second story is about Akshaya patra,

the third story is there of Sudama.

On the day of Akshaya Tritiya, Sudama a friend of Krishna, came to the house of Krishna. Actu-

ally Sudama was suffering in life. He was poor with many children and was suffering in life. That

goes back to the days when Krishna and Sudama were students in Sandeepany ashram.

Sandeepany was the guru of Krishna and Sudama. One day, Krishna and Sudama were sent to

fetch wood from the forest. The Guru patni gave puffed rice to Krishna and Sudama, in case

they were delayed in returning back home, they would have some food to eat before they re-

turned home, on their way. She gave the food packet to Sudama which had enough food for

Krishna and Sudama. Krishna and Sudama were stuck in the forest due to heavy rain. Krishna

was on one tree and Sudama was on another tree. Sudama, without informing Krishna, ate all

the puffed rice. So this actually led to a bad karma and throughout his life, Sudama suffered in

poverty. His wife kept telling Sudama that his friend Krishna who lived in Dwarka was very rich,

and asked Sudama to approach Krishna and ask him for some help. So, pressurized by his wife,

Sudama went to Dwarka to meet Krishna. He did not have anything to bring as a gift for Krish-

na, but he brought a handful of puffed rice in a bag. Even though Krishna was the king and Su-

dama was very poor, Krishna was very happy to see Sudama after a very long time. Krishna

snatches the bag from Sudama and eats the puffed rice that Sudama had in the bag for Krishna.

Sudama was ashamed of his poverty and that he brought puffed rice for Krishna. Krishna had

Sudama stay in his palace for couple days, Krishna did not ask Sudama why he came, and Su-

dama did not ask Krishna for anything either. After some days, Sudama returns back home.

When Sudama returns home there is prosperity everywhere in Sudama’s house. So that is the

story and this happened on the day of Akshaya Tritiya.

Our ancestors were very good in putting lot of things in a story. There are many things in this

story. First of all there is the question as to why did Sudama suffer with abject poverty? Poverty

in our life – anything that happens in our life good or bad, right or wrong is a series of cause

and effect which is called karma. By not offering food which was given to both of them and by

eating the food all by himself without sharing it with Krishna, Sudama incurred bad karma. This is

the first karmic lesson that is told in this story. So Akshaya Tritiya is the day where you have to

learn the lesson of karma. Whatever happens in your life is the effect of some action performed

consciously or unconsciously earlier by you. If you are suffering or enjoying both are karmic ac-

tions, which means by doing right type of karmic actions you will be able to change what hap-

pens to you in the future. Your life or your destiny is in your hands. That is what karma is all

about. So Akshaya Tritiya is a story related to karmic actions. Then second thing is why Sudama

did not come to Krishna earlier? Sudama was living in poverty, but still he did not come to Krish-

na. He came to Krishna only on being pressurized by his wife. Even after coming to Krishna and

staying there for few days, Sudama did not ask Krishna for anything. This is the second part of

the story. Why Sudama did not come to Krishna? Actually Sudama was a very wise person. Su-

dama - dhama means place not a location like house, but it means the right consciousness. He

understood whatever is happening in his life is because of his karmic actions. So if I have pov-

P a g e 2 4


From Satsangh

comes non-

attachment; from

non-attachment

comes freedom

from delusion,

which leads to

self-settledness.

From self-

settledness comes

Jeevan Mukti.

erty, it is because of karmic actions happened by me earlier in my life. And whatever happens

to me now as a result of karmic actions, I accept it as a grace of God. I won’t complain and I will

live with whatever is given to me. That is why it is called Sudama – Su and Dhama means one

whose mind is in the right place, right understanding and right wisdom is called Sudama. So Su-

dama did not ask anything from Krishna, he accepted everything as his karmic action and ac-

cepted it gracefully and took the effect of karmic impressions gracefully.

It is like this. Somebody has done a mistake, judge has given him punishment and has put him in

the jail. Now the person in the prison keeps on blaming the judge, “why I am here, why I am

here”, that is not possible. He will be destroying his own peace of mind. So the understanding is

that the Universe is fair. Every karma has an action and a reaction. So whatever happens in your

life is a reaction which happens because of your karmic impressions. Then what you have done,

you have to accept it. Don’t blame. There is nobody to blame. You and only you are responsible

for your life. Accepting that, understanding that and living that life is what Sudama did. That is

why he is called Sudama otherwise his name is Kuchela. Why there are two names? Kuchela is

the name given to him at birth, and Sudama is the name because he is the wise one. Then he

comes to Krishna and does not ask for anything. What happens is as your karmic impressions

come to an end, the karmic laws will also trigger in. His wife pressurized him to go and give

something to Krishna. So Sudama became a messenger and a carrier of puffed rice to be given

to Krishna. The moment the puffed rice was given to Krishna, the karmic suffering was over, the

time for ending the karmic impressions had come and the rice reached Krishna in the process Su-

dama’s suffering ended. His poverty ended, this is the story.

Now is Krishna partial because Sudama is his friend? Did Krishna do something because Kuchela

was his friend? Just like our politicians who bestow favors on their friends and relatives. No Krish-

na did not do anything like that to Kuchela or Sudama. Sudama’s prarabdha karma had come

to an end and Krishna was fair at that point of time, and prosperity came to Kuchela. Krishna

was not at all partial that Kuchela his friend had come. It was not Kuchela who had come to see

Krishna, it was Sudama a wise one that had come to see Krishna after so many years. Sudama

had understood the laws of karma and had lived life accordingly and it was this Sudama that

had come to see Krishna. Sudama’s karmic impressions related to poverty had come to an end on

that day. So that is the story of Sudama.

So, the first story related to Akshaya Tritiya is of the four yugas – golden, silver, bronze and

iron. Golden consciousness of human beings. Second story is of Draupadi offering a grain of rice

to Krishna with gratitude. The third story is of Sudama offering puffed rice to Krishna. So this is

also not the end of the story. When you offer something to the lord, infinite will come to you. The

fourth lesson of Akshaya Tritiya is when you give you get back. Sudama offering to Krishna –

who is Krishna? Krishna was the individual staying in Dwarka, Sudama means the wise one. Krish-

na means Universal Consciousness. Krishna is everything, cosmic or vishwa roopa darshana yoga.

Krishna is the Sun, Moon, sky, water, air, wind, living beings, non living beings everything is Krish-

na only. “Pado Asya Vishwa Bhutani Tripadasya Amrutham ..” The whole Universe is pervaded

by the Lord. The Universe is Pada – which has two meanings in Sanskrit. Pada means amsha or a

part. Pada also means foot. The whole Universe is nothing but the Pada of the Lord, means one

P a g e 2 5


Learning, hon-

oured by kings,

has been ac-

quired, supreme

wealth has been

obtained, the fair

one's company

has been enjoyed

- all these verily

are in vain to him

by whom the Self

has not been re-

alized.

amsha of the Lord. Everything in the Universe is shining in God’s consciousness. Now when you

offer anything in the Universe as an offering to the Lord, then infinity will come to you, infinite

abundance will come to you. What you sow, you reap. This is what is given in the bible. What

you give will come back to you. So don’t give the attitude that something has to come back to

you, then nothing will come back to you. Because when you give with the attitude that something

has to come back to you, then you are operating with deficiency consciousness. You are not oper-

ating with the attitude of gratitude. You are not operating with abundance consciousness. So you

have to offer what you have, even if it is something little – a grain of rice or puffed rice, to Uni-

versal Consciousness or Krishna.

The fifth lesson of Akshaya Tritiya is Dana or charity. On the day of Akshaya Tritiya, whatever

charity you do, you will receive in abundance. But your attitude has to be proper. If you don’t

understand the previous four lessons, you will give charity with wrong attitude. The attitude

should be of gratefulness, the attitude should be my karma, my karmic impressions and whatever

is happening to me is grace of God and I am sharing what I have as a gratitude to the Lord, that

is why it is called padasevana. So the whole Universe is nothing but a part of the Lord, pada

means amsha. Universe is also the feet of the Lord. With this attitude if you do padasevana, then

the abundance will come to you. Your karmic impressions will diminish. And without understand-

ing this or understanding wrongly, we do padasevana means we worship and wash Lord’s feet.

Lord’s feet is the Universe. So when you do service to the Lord, with an attitude of yagna as an

offering – there are five yagnas which are Deva yagna, Pitra yagna, Manushya yagna, Bhuta

yagna and Rishi yagna, so this is the padasevana for the Lord. When you do that abundance

will come to you. This is the meaning of the story. Even that is not the end of the meaning of the

story.

In Sanatana Dharma, there are four basic motivations for human life are recognized. What are

the four basic motivations? Dharma, Artha, Kama and Moksha. Each human being has a desire

or kama. Why there is a desire? Because there is a feeling that I am the body, mind and the in-

tellect and this desire has to be fulfilled. The desire has to be fulfilled through action or karma.

When the karmic actions are negative in nature, you will experience negative results like Suda-

ma. When the karmic actions are positive in nature you will experience positive results. So that is

why it is called good karma and bad karma. Good merit and bad merit or paapa and punya.

So kama has to be fulfilled or the desire has to be fulfilled through karma or action. And karma

means Artha. Why are you doing action in the world? To earn money. Earning money is the pur-

pose of doing karma. Why do you earn money? To fulfill the desire or kama. And Artha is noth-

ing but gold and money. So you have to fulfill the kama you need gold or Artha. For any of us

to survive in this world money is required which is gold, there is no doubt about it. But if you do

in a dharmic way then there is a grace which comes to you. The fulfillment of Artha or money or

gold, in a dharmic way leads to purification of consciousness and liberation leading to satya yu-

ga for yourself, which is golden age of consciousness. To fulfill desires, money or gold is re-

quired. So you have to acquire gold, but buying the gold has to be through a dharmic way and

you should develop an attitude of charity or dana. So you earn in a dharmic way and give it in

a gratitude that is what is called Dharma. The giving is called yagna, and the earning is done

through karma. Earn in a rightful way or dharmic way and do charity - Kama, Artha and Dhar-

P a g e 2 6


May my primor-

dial Lord

(Dakshinamurthi),

dwelling at the

foot of the ban-

yan tree, out of

divine mercy ap-

pear before me,

offer instruction in

the mystic lore

`Om' and dispel

the darkness of

nescience.

ma, so dharma should be predominant, dharma, Artha and kama. Earning a rightful living in a

righteous way and donating or giving charity in a right way is called Akshaya. This is the con-

sciousness of abundance. If I work in a righteous way, Universe will give me in abundance and I

will also give back ….

Society and the word in abundance is the consciousness of Akshaya Tritiya. Is it clear? So that’s

also not the end of the story. Why you have to do this? Artha, Kama, Dharma. Dharma, Artha,

Kama. So normal human life is Kama, Artha, Dharma. So if you live a life of Dharma, Artha, Kama

then the mind will become purified, consciousness will be purified, Chitta shuddhi will happen and

you will be ready for Moksha, Atma Jnana or self realization. So that is called the Golden Age

of human Consciousness. Now don’t wish that Golden Age of human Consciousness will come for

everybody. If you live a life in this way then Golden Age of Consciousness will come to you. So

this is called Akshaya Tritiya. No amount of buying gold will bring you the Golden Age of Con-

sciousness. OK. If you live your life in Dharma and do Dana so then everything will come back to

you in abundance.

There is a story by Buddha. Buddha tells this beautifully - the effect of Karma in life. There was

one village accountant in earlier days at Vidarbha. Village accountants were very powerful

people. This village accountant had a son. During those days there was no cinema, no TV and the

entertainment program was circus that came to the city - they call it Dumbaratta, where people

do a lot of gymnastics, walk on a tight rope etc. A beautiful girl had come to that village for

walking on the rope. Village accountant’s son gets attracted by her. He wants to marry her. Then

he comes and tells his father that he wants to marry her. His father approaches the father of the

girl, who has a Circus troupe and says, “My son wants to marry your daughter.” Her father does

not agree, he says, “She is bread winner for me; she is taking care of my food. If your son wants

to marry her he can marry her and come with us. He can help us in the circus activities.” The son

marries her and he goes along with the troupe to various places. They go to various cities, per-

form and get some money and move. They have a son also. This lady who is conducting rope

walk feels a bit egoistic, she is the breadwinner, husband is doing the house work. She always

addresses her husband – ‘eh useless fellow come here, a jobless fellow come here take care of

this child.’ This guy gets very hurt because he is not earning anything. He is helping but she feels

she is very important. Then he starts practicing gymnastics and masters walking on the rope. He is

also able to earn money and earns little bit respect from his wife.

Then again they come back to the same city Vidharbha after several years. Again there is an-

nouncement that there is circus. All people come to watch circus. This guy is very proud. He is

earning some money, doing some gymnastics and comes to his own city. All people come to

watch gymnastics; there is tamasha going on. This guy is walking on the rope. Unfortunately for

that fellow at the same time Buddha comes to the city. Buddha is peaceful, he is very blissful and

he has about 10 thousand students at that time. All of them are walking slowly and peacefully

appearing like birds flying. It is a sight to see these people. A crowd is there when it goes be-

hind a politician you should see amount of noise they make, nuisance. Everybody’s head is full of

noise. Whereas, Buddha and his followers are full of peace when they walk. They appear as if

P a g e 2 7


I worship you Oh!!

Rajarajeswari!

You are of the

form of blissful

knowledge. There

is none else in the

universe superior

to you. You are

the sun, the moon,

the fire, the wa-

ter, the sky, the

earth, the wind

and the mahat.

they are gliding. So everyone wants to watch this scene, everyone wants to watch Buddha they

forget about the circus, Dambaratta They go away from this place and start watching Buddha

walking. This guy gets wild. After so many years he has come to this city and he is showing so

much of talent and his own city fellows have abandoned and gone to this monk. This guy shouts

at Buddha, “O monk don’t you have any other time to come to this city and don’t you see I am

showing some special talent and you have attracted people from me. Don’t you have any

sense?” Buddha looks at him and says, “O son of an accountant, husband of a gymnast just be-

cause you are walking on a rope do you think you have a lot of sense in your head? Do you

know what is worthwhile in life?” He asks the question, “Are you doing what is really important in

life?” Hearing that the guy gets transformed suddenly. He jumps from the rope and falls at the

feet of Buddha. He says, “I want to become your disciple. I don’t want any of this. I want to be-

come your disciple.” At that moment he got enlightened. Buddha had ten thousand followers-

they were surprised – some of us were following for 4-5 years and many people are not en-

lightened. Whereas this fellow one word, one sentence of yours changed this fellow like this, how

come? Buddha tells them you have to understand story of his past life. In the past life also this

guy and his wife they were husband and wife also. They lived in a city called Kapilvastu. In old-

en days they had to go from one city to another city they did not have hotels they had to carry

food in a carrier. So they carried food and while on the way saw some monks who were hungry.

The husband felt very compassionate that the monks were hungry and offered all his food to the

monks. The wife did not feel the compassion. I have taken so much trouble to prepare the food

and you are offering to these monks. That one act of compassion for that person changed all his

Karma and made him eligible for enlightenment in one word of Buddha. This is actually the Law

of Karma. How it operates is mysterious but the Law of Karma operates. So whatever is happen-

ing in your life is the Karmic impressions.

Good karma - action which is done selflessly not with that I will get something in abundance. On

Akshaya Tritiya if I do something and I will get a lot of things back. Not with that consciousness

but as generally developing consciousness of gratefulness, compassion so then abundance, infi-

nite will come to you which is Atmajnana, self realization, infinity. So that is actually Akshaya Triti-

ya Consciousness . So Akshaya Tritiya reminds us of Dharma, also reminds us of selfless service,

also reminds us of Moksha.

Then there is one more story of Akshaya Tritiya.

"Yada Yada Hi Dharmasya

Glanirva Bhavathi Bharatha,

Abhyuthanam Adharmaysya

Tadatmanam Srijami Aham”

If human beings lose this consciousness, there is wrong understanding of Dharma when Dharma

disappears from human consciousness. Dharma itself cannot be destroyed but human beings for-

get about Dharma. What is Dharma? Dharma is living in rightful way, living in gratitude, doing

service. If that is forgotten then the Lord himself will take birth and restore Dharma. Once upon a

time on earth all the kings who were supposed to protect and uphold Dharma. Dharma means

law and order became corrupt. Parashurama was born on Akshaya Tritiya. He destroyed many

of the kshatriyas or rulers of the day and established Dharma.

P a g e 2 8


Oh! Goddess!

You are my pre-

ceptor. You are

Lord Shiva. You

are the Shakti.

You are my moth-

er and father.

You are the

knowledge. You

are my kith and

kin. You are my

only refuge,

thinking and in-

deed all in all.

So Akshaya has another connotation – in one sense a consciousness which is golden – which is ac-

tually enlightenment or liberation. Akshaya also means Dharma. Dharma is one which does not

fade. Dharma is there eternally. It is called Sanatana Dharma. Dharma is eternal in nature. That

eternity is called Akshaya. But if human mind understands it wrongly and implements in their life

wrongly or corruption is there in human mind then the Lord takes birth to restore Dharma which is

the eternal principles. So meaning of Akshaya also applies to Dharma. Dharma is Akshaya, Dana

is Akshaya, Moksha is Akshaya. Akshaya Tritiya is all these three put together. Akshaya Tritiya is

the day where Shiva and Lakshmi blessed Kubera with abundant wealth. So wealth is required

for all our life. Wealth is important in life. Without wealth you cannot survive. We have to have

a Dharmic way of earning wealth. That is what is associated with Gold. Buy gold means earn

your life, earn gold/wealth in Dharmic way. Live your life in Dharmic way, purify your conscious-

ness and become eligible for Moksha. Now Gold also has another connotation – Sadhana. Dhana

means wealth. By living life in Dharmic way you are doing Sadhana. That itself is sadhana. Dhana

means wealth. What is the wealth that human being earn by living life in Dharmic way – the

mind becomes purified, gets ready for dhyana and that getting ready for dhyana is called

sadhana. The wealth you acquire is the spiritual wealth – shama , dama, titiksha, uparati, shrad-

dha, samadhana and mumukshatva. These are the divine qualities that come in your life and read-

ying yourself for Moksha. So Akshaya Tritiya is about Dhana. Dhana means wealth earned in

Dharmic way, charity done in Dharmic way and consciousness that gets purified earns you spiritu-

al wealth of shama, dama, titiksha, uparati, shraddha, samadhana and mumukshatva which pre-

pares your consciousness for moksha or enlightenment/liberation.

Any questions…

Our ancestors were very smart, If you tell a story once a year you will forget so for every festi-

val they tell one story. I will tell Dhantera’s story of why you keep gold at Diwali.

Lord Shiva, only becomes able.

To do creation in this world along with Shakthi

Without her, Even an inch he cannot move,

And so how can, one who does not do good deeds,

Or one who does not sing your praise,

Become adequate to worship you

Oh , goddess mine, Who is worshipped by the trinity.

~ Soundarya Lahari, verse 1

http://shankaracharya.org/soundarya_lahari.php

P a g e 2 9


Prabhuji’s Akshaya Tritiya article in Bodhi Vruksha

P a g e 3 0


Basement Gita - The Cosmic Trip

P a g e 3 1


Crazy man! Why

do you worry so

much about your

wife and proper-

ty? Why don’t

you seek out the

Truth? Know that

in these three

worlds, it is only

the association

with the good

and holy that can

help you in cross-

ing safely the

ocean of life.

Parama Sadgurugalige Namanagalu...

Salutations to Pujaneya Prabhuji...

''O Sadgurudeva! Beholding Gurudeva alone in all circumstances, thinking of the Gurudeva, the

One without a second and enjoying the Bliss of Gurudeva is the real sadana of a true spiritual

seeker, O Gurudeva! O Pujaneya! Please bless me to merge in Your Lotus Feet''.

The Six qualities required for Atmajnana

To understand vedanta Tatva (Atmajnana) one needs some qualifications. In Sanskrit, the word

qualification is said as 'Arha' which means The Buddha - The qualified one. To be 'Arha' one must

qualify in the following Virtues:

Viveka is discrimination—discernment between the Eternal and the non-eternal. Both the Eternal

and the non-eternal include everything, and we have to discriminate between them in eating and

drinking, in waking and sleeping, in all the affairs of life.

Vairagya is dispassion or desirelessness, and freedom from self-indulgence. When we indulge the

self of sense, we follow the non-eternal; when we free ourselves from the senses it is because the

Eternal has been glimpsed, however dimly.

Shat-Sampatti are the six virtues: (a) Sama: Tranquillity in holding the mind steadily on the object

of attention. (b) Dama: Control—mastering of the powers of perception and of action, holding

them from running away. (c) Uparati: Cessation from leaning on outer things and external objects.

(d) Titiksha: Endurance of afflictions without rebelling against them and without lamentation or

grumbling. (e) Shraddha: Faith or firm conviction of the truth about the soul and Sadguru. (f) Sa-

madhana: Self-settledness in the Pure Eternal until therein is attained.

Mumukshuta is aspiration and ardent longing to realise the real nature of the Divine Self.

The first and the most important of all these is Sama : Indria Nigraha (Control of Senses). There

are two types of Senses, they are inner sense (Antar Indriya) and outer sense (Bahir Indriya), the

inner sense is Mind and the outer sense are Eyes, Ears, Nose, Skin and Taste. Controlling the outer

senses from moving towards the materialistic things is called Indriya Nigraha. This is very difficult

or sometimes becomes impossible for a person to control the senses because it has become the

natural state of senses. It is said in Upanishad 'Did God made the senses get attracted to the ma-

terialistic world!' we can see this in our daily life.

If we give storybooks to read for children, they are very much interested but if we give them,

some book related to God they are not interested in it. If we ask them to go for a movie, they

are ready but if we ask them to go for a temple, they have some other work to do. This has be-

come the natural state of senses, getting attracted towards the pleasure of senses. We have to

Sanatana Dharma - Qualities for Atmajnanana

P a g e 3 2


The primary door

to union with God

is cutting off talk-

ing, not accepting

possessions, free-

dom from expec-

tation, dispassion

and a secluded

manner of life.

bring that sense to our control, for that you need courage; it is the courage which makes you con-

trol the sense and make them move inwards where the inner journey starts. If we just say I can

control the senses that does not make sense, what you need is will power and that will power is

called the courage that controls the senses from moving outwards. However, how and when will

this courage comes? When you become aware of, that the worldly things are of no use or you

cannot find permanent joy in it, then the courage comes to the senses.

When we find happiness in eating but the result will end up with some disease and you have to

meet a Doctor, the desire for that particular thing vanishes, this happens in all the materialistic

things. If eating which is not needed to the body brings disease, getting attracted towards the

worldly objects brings pain when you cannot that object. This awareness has to come before to

qualify for understanding or to contemplate on Atmajnana.

The essence of this is to know that the joy from the materialistic things is momentary. The discrimi-

nation has to be used here, what is the use of having intelligence when it is not used in the proper

way and proper time. When we are moving around in city or travelling somewhere, we see many

trees, many buildings, stones, mud etc., but we are not attracted towards it nor do we see it, why?

Because that is of no use to us! we are not bothered how many tress are there, what is on the tree,

how many buildings are there, stones etc., we don't want it because it is of no use to us nor our

senses are enjoying it, the same must be in all other worldly objects. This is discrimination.

It is not easy to control the senses but you must have the determination and you will achieve the

Goal. When the senses are controlled naturally, the inner sense called the mind is controlled or

becomes silent. The silent mind is the beginning of your inner journey. What is needed is the be-

ginning, once you start your journey and the determination is there to reach the goal all the quali-

ties required to achieve the goal is blessed by the universal Consciousness in the form of Sadguru.

So, the one who qualifies you for Atmajnana by blessing you with six spiritual virtues out of which

the Sama - Indriya Nigraha is the most important is Gurudeva and Gurudeva alone!

Shirasa Namisuva,

Gurudeva Pada sevaki

P a g e 3 3

Prabhuji’s talks on Bhagavad Gita Chapter 6 and 7

My respectful pranams to all Atmajyothis.

First, let us understand the essence of the first six chapters of Bhagavad Gita. As you are aware,

Mahabharata war is the background setting for Bhagavad Gita with Pandava and Kaurava

armies facing each other. Arjuna is a Pandava warrior with Shri Krishna as his charioteer. See-

ing Kaurava army, who are also his relatives; Arjuna gets confused and becomes depressed as

he has to kill his relatives and friends in the war. He drops his arms and surrenders to Shri Krish-

na seeking His direction. This feeling of depression that Arjuna experiences comprise the first

chapter of Bhagavad Gita – Shri Krishna’s teaching to Arjuna.

Now this is a classic case - if somebody is depressed we can motivate and advise them to be

successful, fight the war etc., but Shri Krishna treats the deep rooted cause of Arjuna’s depres-

sion. Suffering and depression in our life is not caused by superficial factors, but are due to the

underlying ignorance and misunderstanding about our true Self. For instance, when somebody

has a headache or stomach ache it can be treated with a painkiller. However, if someone is di-

agnosed with cancer, it requires an extensive treatment possibly even a surgery. Shri Krishna

performs a surgery to cure Arjuna’s despondency which is caused by his ignorance about true

identity. The solution is applicable to Arjuna and to mankind in general.

We have also faced several wars and conflicts in life. We also undergo depression and suffer-

ing in life. And most of us resolve our suffering with a superficial patch as a solution, only to find

that it does not work. To treat our ignorance and suffering requires a deeper understanding of

life. That understanding is called spirituality.

Shri Krishna administered the medicine of Self knowledge or Atma Jnana to Arjuna in the second

chapter of Bhagavad Gita which is also called as Sankhya yoga. The world has two aspects -

one is called Purusha (Consciousness) and Prakriti (Nature). Everything what we see is material

and manifested nature. The Purusha/Consciousness associates with the nature for the process of

creation. But the problem starts when we or Purusha/Consciousness identify with the nature. Then

it becomes subject to turbulences, suffering and pain which one has to go through because of the

modes of nature called Gunas. Our real nature is Consciousness/Chetana, but we identify with

unconsciousness or Achetna or this body mind and intellect, which are products of Prakriti. To free

ourselves from this ignorance of our true identity is called Atmajnana, which is expounded in the

second chapter of the Bhagavad Gita. This chapter culminates in the description of a Self Real-

ized person. A person who is enlightened is called a Stithapragna, one who has become free

from the influence of nature - Mukti.

In the third chapter, Shri Krishna explains Karmayoga - performing action in the world, doing

our duty. What an individual self has to do, how he has to perform the duties actions with re-

spect to the Universe and the world is called Karmayoga.


Bhagavad Gita

Liberation is

achieved not by

observances or

by analysis, nor

be deeds or

learning, but

only by the re-

alization of

one's oneness

with God, and

by no other

means.

P a g e 3 4


Like very muddy

water, which is

clearly water

again when the

mud is removed,

one's true Self

shines forth again

when the contami-

nation (ignorance

out of mind) is

removed.

The fourth chapter details Jnana yoga - how action leads to Jnana or knowledge and how Jnana

leads to right kind of knowledge is called Jnana yoga.

The fifth chapter is about Karma Sanyasa yoga - how to act in the world, do karma without get-

ting affected by Karmaphala, becoming free from disturbances in Prakriti, by dropping attach-

ments to results of our action, or Karmaphala, is called Karma Sanyasa yoga.

The sixth chapter of Bhagavad Gita is called Dhyana yoga - how we can meditate and get es-

tablished in our true Self.

These first six chapters are about Tvam, about yourself, about real Me not the apparent me.

What my actions are – karma yoga, what I am - knowledge about myself and how to find myself

through meditation - Dhyana.

Mundaka Upanishad: Chapter 8

The three kinds of actions

A man naturally develops through three kinds of actions:

Kamya Karma (Desire Oriented Actions) – earning money, doing puja, living for my, me, and

mine.

NishkamyaKarma (Unselfish actions)- for the service of the Lord, in the praise of the Lord, for

Antahakarana Shuddi.

Nyshkarmya (Selfless Actions)- I am just an instrument.

In Kamya Karma, we give education to God, but morning through evening, I want this, do this, do

that. Your karmic impressions will build up, the feeling that I am the body I am the mind, gets

strengthened. In NishkamyaKarma, you pray to lord ‘Lord please purify me; get me closer to you

I don’t want anything but you. I do all acts as service, I see Divine in all living beings’. Ex:

Ghandhi’s Freedom struggle, unselfish action. In Nyshkarmya, I am not doing , the Lord is only

doing, ‘I am not the body, I am not the mind, I am not he intellect, then who is doing, actions is

being done through this body, mind and intellect through Lord…that is why , the actions of Bud-

dha, Mahaveer will last for a long time.

Now look for yourself, in 12hrs how many Kamya Karma, Nishkamya Karma, Nyshkarmya you

are doing! Many times we have the illusion that we have spiritually grown. The Lord talks to me.

Whether God talks to you or not is not important, what is important is, are you doing selfish, un-

selfish or selfless acts. The judge of this is only you.

Story of Namadev and Vittala

There was a very famous saint called Namadeva in Pandarapura. He used to talk to Lord Vittala

directly and they used to have food together. One day Namdev goes to Gora Kumbhara’s

P a g e 3 5


When the senses

are favorable it

is happy, and

when they are not

it is unhappy. So

happiness and

suffering are its

attributes, and

not those of the

ever blissful self.

place where there is meeting of saints. Jnanadev asks Gora Kumbhar to check if all the pots

(assembled saints) are properly baked clay. Gora Kumbhara is a potter, he asks, ‘who is the

most evolved soul, Jnani and least evolved soul Ajnani’. He takes a stick and hits everyone’s

head, like he hits on the pot. Then he says Namadev is a unbaked pot. Namadev gets angry

and stops taking food. He goes touches Vittala and starts fighting with him, am I an unbaked

pot? You talk to me every day, how can it be so? Vittala says, you don’t have a Guru, go find a

Guru, you will understand and then you will get jnana. Then Namadev goes searching for a

Guru. He comes to a Shiva temple and he finds a old man there. His name is Vishoba or some-

thing, and he is sleeping with this feet on the Shivalinga, Namadev asks , You are sleeping with

your foot on Shivalinga, then he says ‘I can’t remove my leg ,you do it’. Then he lifts his leg and

keeps it on another place, there also a Shivalinga appears. Namdev understands that this is on-

ly a illustration to show that God is there everywhere and not constrained to a form.

So most of us live in an illusion we are spiritually evolved because God speaks to us. Whether

God speaks to you or not doesn’t matter but what are you? What are you doing? Kamya kar-

ma (Selfish Actions) or Nishkamya karma (Unselfish actions) or Nyshkarmya (Selfless actions), just

look at one day of your life! Kamya karma is necessary, but how is life going on and where is it

headed?

Sakshibhavada Adhbutagalu కమ5 బంధనIంద ముtMకమ5 బంధనIంద ముtMకమ5 బంధనIంద ముtMకమ5 బంధనIంద ముtM

(కమ5 6ల)(కమ5 6ల)(కమ5 6ల)(కమ5 6ల)

ప&�%క O?యు స�తః కమ5 6డువవ *గు కమ5 ఫలవను" అనుభ?సువవ ఎను"వ�దర kూ� గురు�]8ూండు కమ5 చక&ద

బSయ./ ]లుకు� M. 6డువ�దు sవన �తన శtMpందు, ప&�%క O?యు 6డువవను అల/ ఎంబ అFవ� O?యను" కమ5

బంధనIంద ముకM�ూ+సుతM,.

అCనIంద ముtMఅCనIంద ముtMఅCనIంద ముtMఅCనIంద ముtM

(అన� 6ల)(అన� 6ల)(అన� 6ల)(అన� 6ల)

ప&�%క ఆత(వను" (O?) పర6త(న (భగవంత sవ) kూ� గురు�సువ�, ముtM. ఇదు ఒబrన ఆంతFక nవ ''ను''

ఎంబుదు ? �త(�ంద Z> అల/ అూ" అFవ�. ఈ అFవ� అథV 6న%� సంపWణ5 ముtM *గు పర6నంద ]g��

క>,ూయు%తM,.

6puంద ముtM6puంద ముtM6puంద ముtM6puంద ముtM

(6u2 6S)(6u2 6S)(6u2 6S)(6u2 6S)

P a g e 3 6


It is the nature of

great souls to act

spontaneously for

the relief of the

distress of others,

just as the moon

here of itself pro-

tects the earth

parched by the

heat of the fierce

rays of the sun.

సవ5V%a, సవ5శtM *గు సవ5£ద మూల తత�ద./ ఆత( శtMయ అFV 6puంద ?�సలqటz �బంధగ+ంద ముtM.

?ముtM *ూంIద ఆత(వ�, శుదdఅFV సంపWణ5Vద వ%కM *గు అవ%కM ప&పంచద ఆ¤ర ఎంబ అనుభవ8^ ఒళ�గుతM,. ఆ

O?యు, ఎల/ O?గళ అంత>త(ద sవను ఒబr అనుభVత(కను (అనుభవ8^ ఒళ�గువవను) ఎంబ అF?� బరుతM,.

మతMషుz ముందువ>దు గమ�],గ, ఎల/ అ�¤రణ ?ష2 వసుMగళ తళహI *గు మూల 'అFV' (ప&C) ఆJFవ�దFంద,

�ూచFసువ ఎS / వసుMగళR ఒం, ఆJరుతM, అంద> ఒందFంద ఒందు �న"వల/ ఎంబ అFవ�. సంపWణ5 సృ�zయు ఒం,

అూ" ఈ అనుభవIంద అవను ఆనందIంద తుం�*ూగు� M.

స�ప&యత" *గు కృlస�ప&యత" *గు కృlస�ప&యత" *గు కృlస�ప&యత" *గు కృl

స�ప&యత" *గు కృl ఒం, హt^య ఎరడు >8^గళR ఇరువ *�. sవ స�యం O?2J రూప �+దరూ ముtM

స�యం�.తవల/. పF��గ+ంద ?ముtM *ూందలు ప&�%క O?యు ప&యత" పడS Zకు. 8ళ� *+రువ 8లవ�

�ధగళR స*యకVJ,.

• మన]}న./ ఆళVJ ZరూFరువ అn%సగళను" ముకM�ూ+సలు ఉపVస అూ" అంతహ క¥ణVద �ధ.

• అCనవను" *ూగS7] బుI~శtMయను" ?ముtM�ూ+సలు గ&ంథగళను" అధ%యన 6డువ�దు.

• కమ5 బంధనIంద ?ముకM>గలు, అగత%?రువవF� ��థ5 �V 67వ�దు *గు ,_క, 6న]క *గు Vచక

కమ5ద ఫలగళను" sవ�� అప5T 6డువ�దు.

• స�ప&Cయను" అ¦వృId�ూ+సలు *గు �తMశుId�ూ+సలు ¤%న.

• ,వదతM సదు�రుగ+� శరTగ�.

ఆ¤%�(క �ధగ+ంద O?యు కృl� lత&>గు� M>. కృlయను" అనుగ&_సువ�, sవన పంచ 8య5గళ./ 8ూయ

8య5 - సృ�z, ]g�, లయ, బంధన *గు ముtM. కృl ఇల/, ముtM2గ. అథV �§�^రVగ. �ధ%?ల/. స�ప&యత"

ఎ�z ప&6ణద./ 67దరూ �8గువ�Iల/.

భగవంత sవన కృlయ ¤> అ]6 *గు అlర. కృluంద O?య./ ముము=త�వ� kగృత�ూళR;తM,. కృlp అవ��

,Fయను" �ూFసుతM,. కృlp ముtM� 8రణ. ఆద> కృlయను" ]�కFసలు O?యు స�తః ]ద~�ూళ;Zకు. ఎS /

P a g e 3 7


An illness is not

cured just by pro-

nouncing the

name of the med-

icine without

drinking it, and

you will not be

liberated by just

pronouncing the

word God with-

out direct experi-

ence.

�ధగ+ంద కృlయను" ]�కFసలు O?యు స�తః ¨. l�&2గZకు. ఇదు 'సముద&ద./ *రళVJ �F,' ఎను"వ

*�. ఆద> �వ� మ� తరబహు,ద �రు �వ� 2వ l�& ��దు8ూండు*ూJరు�M>ూ అదర mS అవలం�],.

2రు ఒందు బటzలు ��దు8ూండు*ూగు� M>ూ అవF� ఒందు బటzలు �రు ]గుతM,. 2రు ఒందు బ8టzను"

��దు8ూండు*ూగు� M>ూ అవF� ఒందు బ8© �రు ]గుతM,. కృlయూ ఇ, F�యదు. 2రు *చుe కృlయను"

బయసు� M>ూ అవరు స�తః ఆ¤%�(క �ధగ+ంద పWణ5VJ త2>గZకు.

సదు�రుసదు�రుసదు�రుసదు�రు

ఈ భూ�య mS సదు�రు భగవంత sవన ప&��. 2రు ఎS / O?గళ./ sవనను" ఆత( స�రూపద./ 8ణు� M>ూ *గు

సంపWణ5 ?శ�వను" భగవంత sవన ప&కటT ఎందు 8ణువ>ూ అవరు సదు�రు. కృluంద 6త& సదు�రుగ+� హ�MరVగలు

�ధ%. సదు�రుగళ కృl, శtMయ రూపద./ హ>యుతM,. సదు�రుగ+ంద sష%F� హ>యువ శtMయను" 'శtMప�' ఎందు

*ళSగువ�దు. సదు�రుగళ 8వల ఒందు ూట, ఒందు సqశ5 అథV 8లవ� ను7గ+ంద YJయు ]�కFసువ �మథ%5ద

mS అవర అంతశ5tMయు kగృత�ూళ;బహుదు. ఆSూచగ+ంద ముకMVద అF?న ]g�యను" తలుaద YJయ ఆళVద

అంతC5నవను" ఈ శtMప� �>యుతM,.

సంపWణ5 ముtM�J, YJయ అCనద 8ూయ కురుహుగళR శVగలు అ� ఉన"తVద శtMయు YJయ mS

అవ>ూ_సZకు. ముtMయ �తనవను" 'శtMప�' ఎందు *ళSJ,. అంతగు5రు - ఆత( గురువను" అFయువ./ sష%��

స*య6డువ�, సదు�రు?న lత&.

sవన kూ� ఏకత�sవన kూ� ఏకత�sవన kూ� ఏకత�sవన kూ� ఏకత�

ఆSూచగ+ల/ద అF?న �ధ O?యను" భగవంత sవన ]g�� క>,ూయు%తM,. sవన �త శtMయు శtMప� రూపద./

ఆSూచగ+ల/ద ]g�య./రువ YJయ mS అవ>ూ_],గ, ఆళVద అంతప&5C �>యుతM,. ఇదు ఇంI&యగ+ంద

పoద Cనవల/. ప&Cయ./ ఉంyగువ అ¦వృIdయను"(nరవ) ఆత(వ� అనుభ?సుతM ఉన"త ప&C2ద �§�^రద కo�

క>,ూయు%తM,. �8రVద ఆత(వ� పర6నందవను" అనుభ?సుతM అంత>త(ద (భగవంత sవ) kూ� ఏకత�వద

అనుభవద./ సం�ూష పడుతM,.

శtMప� రూపద./ అనుగ&హVగువ కృluంద 6త& బం�త ఆత(వ� ముకMVగలు �ధ%.

P a g e 3 8


A mind directed

towards the sens-

es dwells with

imagination on

their qualities.

From imagining

finally comes de-

sire, and from

desire comes the

way a man di-

rects his activity.

Srimat Simhasanesvari - Usually Srimat is the honorific word used in prefix to the great personali-

ty. The Universal Mother is highest of the high, Paraatpara and she is honored with the word Sri-

mat - The Auspicious Honor for the Greatest Mother is not the Honor given by someone, but it is the

Honor prefixed along with her auspicious name - Srimat Simhasanesvari.

Simha is derived from the root 'himsa' means pain and suffering. 'Siva' has come from the root 'vas'

which means desires. Asana is derived from the root 'as' means to expel or to drive out. 'Isvari'

means the destroyer of the Universe.

As Gurudeva says, the root cause of pain and suffering is due to the karmic bondage and mental

impressions or vasanas. Pain can be of temporary nature but suffering can be long lasting. Bond-

ages and impressions are the result of vasanas or desires, desires for materialistic things that at-

tract us like a magnet.

Controlling the senses from the worldly desire and making it move inwards to know the Supreme

Reality that leads us to liberation is the real desire. The desire for liberation frees us from karmic

bondage and mental impressions.

This pain and suffering is 'himsa' and the one who frees us from this pain and suffering by impart-

ing the Knowledge of Wisdom, which drives out the impressions or ‘vasnas’, and destroys the inner

false world or inner false universe created by us is 'Isvari'. The Auspiciously Honored, the one who

expels our vasanas, the destroyer of our false world, and the liberator of our karmic bondage is -

Srimat Simhasanesvari.

As Gurudeva says, our desire and aspiration (yearning) are like hunted animals. 'Simha' is the king

of all the animals and when Simha is there all other hunted animals are silent, that is to say that

The Lion King controls all our desires and yearnings (senses). 'Simha' is the intellect shining with the

Knowledge of Wisdom. The one seated on that Simhasana is 'Sakshi' (Atman) - Srimat Simha-

sanesvari - The Universal Mother.

The Universal Mother is the Creator, the Sustainer and the Destroyer. As the Prime mover, the su-

preme nature of Sri Lalita and the entire Universal activities are referred in first three Names of

Sri Lalita Sahasranama. As the Mother, she creates the Universe - Srimata. As Guardian, she takes

care of the entire Universe. As dissolver, she dissolves the entire Universe in her womb for new cre-

ation to happen again, this is the outer world - Brahmanda.

As Mother, she creates the inner real world in the sadhaka. As Guardian, she takes care of the

created inner world. As dissolver, she destroys the vasanas, karmic bondage, liberates us by dis-

solving the inner world, and takes us back to her womb eternally - Pindanda.

The one who frees us from pain and suffering 'himsa' by imparting the Knowledge of Wisdom is

Lalitha Sahasranama

P a g e 3 9


Undergoing the

pangs of birth

again and again,

passing through

the throes of

death again and

again, lying in the

mother's womb

over and over

again, this pro-

cess of samsara is

hard to cross

over. Save me

from it, Oh merci-

ful Lord!

Gurudeva. The one who drives out the 'vasanas' and destroys the inner false world created by

us is Gurudeva, 'Isvari'.

The creator of the inner real world is Gurudeva. The one who takes care and is still taking care

of the created inner real world is Gurudeva. The one who dissolves the vasanas, karmic bond-

ages by imparting the knowledge of Wisdom through spiritual practices and takes us back to

His Lotus Feet eternally is Gurudeva. Therefore, the Auspiciously Honored, the one who expels

our vasanas, the destroyer of our false world, and the liberator of our karmic bondages is - Sri-

mat Paramahamsa Pujaneya Sadgurudeva and Gurudeva alone!

ौीम"*सIहासनBरJ - s&మ�}ం*సశ�F. �6న%VJ s&మ� ఎంబుదను" మ*v వ%tMత�8^ �రవసూచకVJ పWవ5ద./ బళసSగువ పద. ?శ�6�యు ఉన"తt^ంత అతు%న"త - ప>తqర, అవళను" s&మ� ఎందు �ర?సSగువ�దు,

అంతహ శుభకరVద �రవ మ*ూన"తVద �u� 2>ూ 8ూ�zరువ�దల/, అదు ఆ �uయ ప?త& *సFన పWవ5క

సహజV� స, ఇరువ �రవ ము,& - s&మ�}ం*సశ�F.

]ంహ ఎను"వ పదవ� '_ం�' ఎంబ మూల¤తు?�ంద పoయSJ,, '_ం�' ఎంద> ూవ� *గు సంకట. 'sవ' ఎంబ

పదవ� 'V�' ఎంబ మూల¤తు?ంద పoయSJ,, 'V�' ఎంద> ఆ� ఆ8ం§గళR. ఆసన ఎంబ పదవ� 'ఆ�' ఎంబ

మూల¤తు?ంద పoయSJ,, 'ఆ�' ఎంద> ఉ�eట అథV *ూర� తళR;వ�దు. 'ఈశ�F' ఎంద> ?శ�వను" లయ

6డువవళR.

గురు,వ *ళRవ *� ూవ� *గు Vదయ మూల 8రణ కమ5ద బంధన *గు 6న]క సం�^రగళR అథV

VసనగళR. ూవ� ��^.కVJరబహుదు ఆద> సంకట Iఘ5 8లVగబహుదు. Vసనగళ అథV నమ( ఆ� ఆ8ం§గళ

ఫలV బంధన *గు సం�^రగళR. l&పం�క వసుMగళ నమను" ఆయ�^ంతదం� �9యుతM,, ఇ, బంధన *గు

సం�^రగ+� 8రణ. ఇంI&యగళన" �గ&_] అదను అంతము5ఖవ"J 67 అతు%నతVద సత%వను" అFతు ముtMయను"

పoయువ�, నమ( ఆ� ఆగZకు. ముtMయను" బయసువ�దFంద కమ5ద బంధన *గు 6న]క సం�^రగ+ంద �డుగo

*ూందబహుదు.

ూవ� *గు సంకటV '_ం�'. ఆత(Cనవను" అనుగ&_], Vసగళను" *ూర *t, వ� సృ�z 678ూండ సుళR;

ప&పంచవను" శ67, నమను" కమ5 బంధనగ+ంద �డుగo 6డువవళR 'ఈశ�F'. అతు%నతVద �రవను" స,

*ూంIరువవళR, ూవ� *గు సంకటIంద �డుగo *ూందువం� 6డువవళR, నమ( కమ5 బంధన, *గు 6న]క

సం�^రగళను" *ూర *కువవళR, వ� సృ�z 678ూండ అంతª 62 ప&పంచవను" శ6డువవ9 's&మ�

]ం*సశ�F'.

P a g e 4 0


Oh, Fool! Give up

your insatiable

desire for earthly

possessions; be

sensible and de-

velop serenity

and contentment.

Be satisfied and

happy with what-

ever you may

earn by the

sweat of your

brow and what-

ever has destiny

marked for your

lot.

గురు,వ *ళRవం� నమ( ఆ� ఆ8«గ9 మృగగళR, ]ంహ మృగగ+� >జ, ]ంహద kూ� ఇ>ూVగ *� ఎల/

l&[గళR సుమ( ఇరుతMVY, ]ంహ *� l&[గళను" తన" అ�నద./ ఇరువం� 6డువ�,ూ అ, తరహ

ఇంI&యగళను" ]ంహవ� తన" అ�నద./ ఇరువం� 6డుతM,. ]ంహవ� ఆత(CనIంద *ూ9యు�Mరువ బుId. ఆ ]ం*సనద

mS ?>Oసు�Mరువవ9 '�|' - ఆత(, s&మ�}6 ¬సశ�F - ?శ�6�.

?శ�6�యు సృ�z, ]g� *గు లయక�&5. ఇ7 బ&*(ండద *గు a dండద ఎల/ Yజగళ మూల ప&వత5క9ద s&

ల.� 6�య మూల తత�వను" s& ల.� సహస&మద �దల మూరూ మగళ./ �+సSJ,. s&6�2J

?శ�వను" సృ�zసు� M9 , s& మ*>2J l.సు� M9 *గు s&మ�}ం*సస�F2J సృ�z]ద ఇ7 బ&*(ండవను"

ప�నః సృ�z6డలు తనS/ లయVగువం� 6డు� M9 , ఇదు *ూరJన ప&పంచ - బ&*(ండ.

s&6�2J �ధకన అంతప&5పంచవను" సృ�z6డు� M9 , s&మ*>2J సృ�z]ద అంతప&5పంచవను"

l.సు� M9 , s&మ�}ం*సశ�F2J నమ( కమ5బంధనగళను", సం�^రగళను" శ67, అంతప&5పంచవను" తన./

లయ�ూ+] నమను" అవళ గభ5ద./ ఐక%Vగువం� 67 నమను" శ�తVJ ముకM>గువం� 6డు� M9 , ఇదు

అంతప&5పంచ - a dండ.

నమ� ఆత(Cనవను" అనుగ&_], '_ం�' నమను" ూవ� *గు Vదuంద �డుగo 6డువవరు గురు,వ. నమ(

Vసన ప&వృ�Mయను" (సం�^రగళను") *ూర*t, V సృ�z678ూండ అంతª 62 ప&పంచవను" శ6డువవరు

గురు,వ.

నమ(./ సత%Vద అంతర®5పంచవను" సృ�zయను" 6డువవరు గురు,వ. సృ�z67ద అంతప&5పంచవను" ర=T

6డువవరు *గు ఇను" ర=T 6డు�Mరువవరు గురు,వ. ఆ¤%�(క �ధయ మూలక ఆత(Cనవను" అనుగ&_] నమ(

కమ5 బంధనగళను", Vస ప&వృ�Mయను" (6న]క సం�^రగళR) శ67, తమ( lదపద(గళ./ శ�తVJ ఐక%

678ూళR;వవరు గురు,వ.

ఆదFంద, శుnకరVద మ*ూన"తVద �రవ*ూంIరువవరు, నమ( 6న]క సం�^రగళను" *ూర *కువ, నమ(

62 ప&పంచవను" శ6డువవ, నమను" కమ5బంధనIంద ముtM�ూ+సువవరు - పరమహంస పWజ�య సదు�రు,వ

ఒబr>! గురు,వ ఒబr>!

P a g e 4 1


Yogasana

STEP – 1 : Introduction of Asana

• Name: Janu shirshasana

• Meaning: Knee and head posture

• Justification: In final posture forehead should

touch knee

• Type: Sitting

• Category: Culturative

• Stithi: Dandasana

• Vishranti: Shithila dandasana

• Counts: 8

• Complimentary: Ustrasana, Supta Vajrasana,

Supta Virasana

Yoga

Classes

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.

Atmajyothi

Prasad is con-

ducting yoga

classes through

youtube

Please visit

youtube.com/

yogajyothi

You can also

contact him at

atma-

jyothi.prasad

STEP – 2 : Demonstration

• Silent Demonstration: Final posture as shown in figure

• Demonstration with counts, explanation and breathing:

• Come to Stithi (Dandasana)

• Ekam: Inhale and Exhale, fold right leg and keep it near left knee. Right knee on ground

• Dve: Inhale and raise both hands horizontal

• Trini: Raise both hands above head

• Chatvari: Exhale and bend forward, touch toes with hands and touch forehead to knee

• Hold the posture for 1 minute with normal breathing

• Pancha: Inhale and raise both hands above head

• Shat: Exhale and bring hands horizontal

• Sapta: Exhale and release your hands

• Ashta: Release your leg

• Come to sithila dandasana and relax.

STEP – 4 : SUBTLE points

• Don’t bend the knee

• Try to touch forehead to knee

• Perform the asana on the other

side as complementary.

STEP – 3 : Benefits and Limitations

Specific Benefits:

• Stimulates liver, stomach, pancreas, intestines

• Reduces fat around abdomen

• Reduces liver disorders

• Helps diabetics

• Relieves menstrual disorders

• Provides flexibility to spine, stimulates nerves

around spine

Specific Limitations:

• People with arthritis should avoid this posture

• People with severe backache should avoid this pos-

ture

P a g e 4 2

Next month June

2013 we are

celebrating

teachings of Meher

Baba and

Vidyaranya

jayanthi. Please

send your

contributions

based on the same


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-

[email protected] and [email protected]

Spiritual Insights: You can contribute short articles on your spiritual

experience, your love for Sadguru (prose/poems), poetry, etc.

Articles: These can include articles on various spiritual topics like

Upanishads, Vedanta, Yoga, Trivia, Quiz, Puzzles, Yajna Activities,

or your own original ones. Please encourage children to contribute.

For contributing in Kannada, please visit google.co.in/transliterate to

transliterate your article from English to Kannada font. Copy paste

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

Transcribe: We’ll be studying the 10 important Upanishads over the

next year. Prabhuji’s teachings will be translated to various languages.

Atmajyothis have volunteered. If interested, please get in touch with

Prabhuji

Spiritual Masters: Articles of teachings on various spiritual masters.

All contributions can be mailed to [email protected] and ko-

[email protected]

Come Online:

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

• Prabhuji blogs at www.atmajyothi-prabhu.blogspot.com and http://

www.atmajyothi-satsang.org/wpadmin_prabhu/wordpress/

• Atmajyothi Satsang is also on Facebook and Prabhuji can be

reached at [email protected]

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

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

• Atmajyothi Vishwa Gurukulam’s classes on Gita and Upanishads for

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

LADS

• Yoga classes conducted by Atmajyothi Prasad on youtube.com/

yogajyothi

Page 3: Pictures and short reports of Satsang activities

divya jyothi - may 2013

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