institute of universal self consciousness movement news bulletin - 2014_02 - web.pdfpage 3 of 40...

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Issue #:0088 Vol: 9 February 2014

INSTITUTE OF UNIVERSAL SELF CONSCIOUSNESS MOVEMENT

THE OPERATIONAL WING OF SAHAJAMARGA RAJA YOGA DHYANA GRUHASTHA ASHRAM INCORPORATED

(Vishva Sarvatma Bhava Chaitanya Prasara Nilayam) Spiritual Patron Samartha SadGuru Sri Ramachandra Maharaj

Spiritual Facilitator Prof. Satyanarayana Chillapa President IUSCM Spiritual Doctrine, Conceptual Guidance - and - Motivators: Bhagavan Sri.

Adi Sankara and Lord Sri. Krishna Paramatma (Gitacharya)

“UNIVERSAL SELF CONSCIOUSNESS IS THE ULTIMATE AND LAST REVELATION OF DIVINE MESSAGE OF PROVIDENCE TO

MANKIND”.

MESSAGE FROM THE MASTER

Discipline is cultured by observing the so called ordinary things that are to be performed as the part of life activities. Discipline is an exercise of training to mind. Discretion is not bad; it becomes so when one adheres to it for the

satisfaction of the mind’s cravings which often one misunderstands as the inner urge or the Master’s voice. A mind under the influence of feelings, emotions, or desires should never be supposed to be reflecting the real inner voice. The causes of disturbances are mostly inner, but one often wrongly links them with circumstances. Circumstances are no doubt responsible to some extent only, but if

Spiritual News Bulletin

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mind is purified the causes become effective less. Therefore, prayer continued with sincerity is the only recourse. People generally think that they are incapable of clearing off the depressing effect caused upon the mind. This is a general weakness. But, for the one in a reasonably spiritual standard level of attainment it is not at all difficult only he makes a will to mend and adjust. Weak are only those who have no confidence in their own power and capabilities. A man/woman is more courageous when he knows that he is the help for him or herself. Work and work for a good cause should be one’s motto. The result is not in your hand (“ Karmneyva Adikaarastu Maa Phaleshu Kadaachanah” = कम येव अिधकार त ुमा फलेष ुकदाचनः Ref:Gita). Senses

always work, at every stage of spiritual development. Stopping the functions of the senses means to bring them to a balanced state which was before the creation. The latent motion is always there; in its absence, the life will depart. What needed is to learn the right use of the senses, and thus create a balanced state in their own sphere. In Pranahuti meditation technique distance is no impediment in receiving the benefit of yoga-transmission provided the seeker of the Reality regularly sits for meditation time-slot promised to the preceptor; what happens is the transmission of pranahuti - force reaches the destination at that particular-time-slot, and, if the abhyasi is not sitting for meditation it is dispersed in the space, and next time even if the person sits for meditation he may not be able to grasp it, though it is very much there hovering: because, entire process is mind-psych operation which is very delicate, live-instrument sensitive to orientation

’Svabhaavajena Kaunteya Nibaddhah Svena Karmanaa Kartum Necchasi Yanmohaatkarisyasyaavahoapi tat”

वभावजेन कौ तेय िनब ः वेन कमणा --कत ुने छिस य मोहा क र य यावहॉिप तत्

Meaning: “That action, to which you are not willing to undertake, through ignorance you will be compelled and bound to do, by your own habit of repeated actions.” (Ref: Gita-18-60).

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Action repeated becomes a habit, and human nature is but a bundle of habits. Positive higher thought values pave the way for building divine-spiritual personality on the plane of conscious-evolution. This is observed in children who get accustomed to bad habits like smoking, and petty thefts of pick-pocketing etc. by copying and repeated imitating actions by seeing other fiends in the company. There is a general misconceived notion among common people that spirituality and divine persuasion means giving up completely and exclusively neglecting family responsibilities; while the fact is Sahastras advise living the family-life fully but, only by renounced, unattached involvement because all is He and His alone: so do not grieve for material aspect of life: “Eeshaa vaasyamidagum Sarvam Yatkincha Jagatyaam Jagat Tena Tyaktaena bhunjeetha maagrudhah Kasya Svidhanam” (Ref: (Ref:Eeshaavaasyopanishad-Sl-1)

ॐ ईशा वा यिमदगंुं सव यि क च जेग यां जगत्

-तेन य े न भु जीथा मा धुहु क यि वधनम् The depth and intensity of peace and calmness in the

beginning of practice may not be intensity of peace to withstand the tempest of life but, as meditation progresses it becomes deeply rooted in the depths of ones heart, then mind become free of all agitations and conflicts of action-reaction process. A kind of peaceful vibration similar to that of real one is created in the heart and the body, which may be like that of repetition of ‘Om’ called as “Ajapa”, which is a very high level of spiritual progress. An Astral Transmission Through Prof. Satyanarayana Chillapa President IUSCM, HQ. Hyderabad-59, India

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The Riddle of Immortal in Mortal Frame

It is intriguing at one-time or other to all of us why people die? This question comes to us especially at the sad-moments of life of bereavement of near and dear ones: There is, on such occasions, a rural-rustic proverb about renunciation: viz.1- “Prasuthi-Vairagya (Delivery or Birth pang -renunciation), 2-Kaashta Vairagya (Crimational - ground or Coffin-renunciation), 3-Gnan Vairagya (Spiritual or enlightenment - renunciation). In first kind of renunciation, the woman due excruciating delivery-pains thinks in the heart-of-heart, that in future she would never desire to have the off-springs in forte: but, as soon as she sees the baby she forgets all past pains and drowns in motherly love caressing the new-infant: result is the series of (a) one in the womb, (b) another at in the arm, (c) the third at walking-hand. This is the universal truth irrespective of regions, race, and religion. In Cremation-ground renunciation, people generally go into pathetic psych- mood, and whispers in low murmuring voices about god’s creation his judgement pains and sorrows of transitory life, etc, till whole “job of – condolence” at cremation grounds is finished to disburse home. Now the third variety of renunciation called as “ Gnana-Vairagya” is the permanent spiritual enlightenment born of hearing and reading scriptural information (Shravana) reflective-thought (Manana / nididhyasana) and practicing faithfully the directive principles indicated by Guru through yoga meditation till intuitively it becomes his very behavioural nature (Swabhava) technically called as “Sahaja Samadhi”. Generally people question that why the Gnani, the enlightened soul normally looks-outwardly not any-way different from the common man in the street, in terms of happiness or miseries? : and if this is so what is the use of following spiritual-guidelines of shastras and yoga meditation? Really this is the riddle particularly of followers of

EDITORIAL

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tenets of Adwaita System of Bhagavan Adi Sankara, who conceptualizes the Entire Universe as material manifestation of Reality- para-Brahman as evidenced in the following Verses:

(1) ''Uso Akamayata bahusyaam praja ye ye ti''— ऊसो अकामयत बह यां जायेयेित “= He willed to become Many:

(2) “Aadhyo Avatharah Purushah - Parasya Kaalah Swabhavah

Sad-samanascha Dravyam Vikaro Gunna Indriyaani Virat, Swarat, Sthasru Charishnu Bhoomnah.”

“आधयो अवथारः पु षः पर य कालः वभवह् सद -समन च --- य ं िवकारो गणुन इि यािण िवरत वरत् था ुच र ण ु भू नः. ”

Meaning:” The first manifestation of the Supreme is the Purusha (The Macro Cosmic Being). Besides Him, Time (Kalah), Swabhava ( innate disposition), Prakruti in the form of Cause and Effect and mind, the five gross elements, the Ego, the modes of Prakruti (Satva, Raja, & Tamo Gunas), the senses, the Cosmic Body ( Virat ), the Cosmic Being (Swarat= Virat Pursha), and bodies of all animate, and inanimate beings, are all manifestations of all pervading Lord (God the Ishvara ).” ( Ref: Book No.2, 6th Canto, Glories of The Cosmic Being; Sl.41, P.109 ) (3) “Aadhara Mananda Makhanda Bodham -Yasmin Layam Yaati Puratrayam Cha”

आधार आन द अख ड बोधं-- यि मन लय ंयाित परु यचं Meaning: The Ultimate Reality Para Brahman, As Absolute Consciousness forms the Base (Adhara,-- as Sat, Existence), Vast Un-Divided Consciousness, (Akanda Bodham ) and Bliss ( Ananda) in which the three modes of daily conscious life, Viz; Waking State (Jagratavastha), Dream State ( Swapnavastha), and Sleep State ( Sushuptavastha) ,And / Or, the Three Cities (Pura thraya) namely,

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Physical Body ( Sthoola Sareera), Mental Body ( Sukshma Sareera) and Causal Body ( Karana Sareera)of Existential life arise, and fall

He (Para Brahman) is the substratum, the Indivisible Bliss-

Consciousness and in Him, alone the Three Cities (Waking, Dream, Sleep)go in to dissolution.( Ref:-Kaivalyoanishad-Sl.14)

Ancient Rishis were aware of the predicament of the Immortal,

Infinite Soul / Atman inhabiting for expression through the organic body-mind equipment called the human body which needs to be fed constantly, unendingly till it is dropped,(called as death), with organic matter, and taking care of it’s functioning ability called as “health”. Those few who could stand-aside the limited body-mind conceptual conscience, and analyse, discovered their innate nature as immortal, designated as “Bhooma” as evidenced in the following verse:

’Yatra naaanyatpashyati naaanyatshrunooti

naaanyadvijaanati sa bhhomaa, atha yatraaanyat pashyat,

anyatshrunyoodvijaanaati tadalpam yo vaibhoomaa tadamrutam

atha yadalpam tanmrutyagam –sa bhagavah kasminpratishtita

iti svai mahimni yadvaa na mahimneeti “ (Caandoogyopanishad-24-१ )

य ना य प यित नाअ य नुोित ना यि जानाित स भूमा,

अथ य ा यत प यत अ य ु यॊि जानाित तद पं-

यो वैभूमा तदमतृं अथ यद पं त ु यगम् स भगवः

कि म िति त इित वै मिहि न य ा न मिह नीित

(Ref: चा दॊ योपिनशद ्-24-१).

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To obviates this lacuna in manifestation of Reality, they found the existence of a particular type of body called “Devatas” which do not need constantly replenish with the organic matter just like on the analogy of dream bodies. Man has abandoned gradually, horse and bullock motive power which are made of bio-system like his own body that needs to be fed, work or no work. In the same way he could abandon the present, organic-matter body, in place for the one composed of pure-energy, which is an evolutionary feasibility on consciousness plane,” The emergence of Super-humanity” as predicted in the following verse:

“Padoo Asya Vishva Bhutani Three

Padasya Amrutam Devi Threepad-Urdhva Udait Purshaha Padoo Asyaha Bhavath Punaha”

पादॊअ य िव ा भूतािन ॆपाद य अमतृं िदिव

ॆपादु उिदत पशुह- -पादॊअ य भवात पनुह (Ref:- Rug Veda- Purusha Suktam) “At any time of creational cycle, it is only ¼ aspect (Pada ) of the Reality comes into manifestation again and again; while ¾ ( Three-Pada) of the Reality remains entirely un manifested ( Avyakta ), the immortal Shining Splendour region( Amrutam Divi)”. Swamiji

SPECIAL FEATURE COLUMN

Swamiji’s New Year Message One needs to perform day-to-day life activities with highest level of dexterity, excelling in all walks of life, while constantly remembering that he or she is not the ‘Body-Mind-Intellect’;

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always dwell in the thought that God (‘Para Brahman’) alone is manifesting himself through this vehicle to carry out His duties. Thus every thought and every action becomes absolutely divine, as long as you fully surrender it to Him alone. (‘Thou Alone, Thine Alone’)

From days of yore, human mind is trained to believe that ‘I’ means this ‘Body-Mind-Intellect’ and takes ownership of all actions, leading to sorrow and misery. The only way to overcome such misery is by a process of unwinding. Unwinding begins with knowing who you really are.

Scriptures state the following verse to describe the ‘True Self’:

“Anor aniyan aham eva tadvan Mahan aham visvam aham vicitram Puratano ham puruso ham iso Hiranyamayo ham siva rupam asmi”

अणोरिनयन अहमेव त न महान् अह ंिव ं अह ंिविच ं परुातनोऽह ंपरुषो ह ंईषो िहरनयमयो ह ंिशव पमि म

Meaning: “I am smaller than the smallest atom and I am

the vastest. I am this variegated universe. I am the ancient one; I am the presiding and dynamizing factor inside; the Supreme Ruler of the field of experience. I am the golden colour effulgent one; the pure and auspicious one.” Let us understand the meaning in detail. a. “I am smaller than the smallest atom and I am the vastest” How can two opposite attributes ‘smallest’ and ‘vastest’ pertain to same object i.e. the dimensional, physical ‘I’? Thus this ‘I’ can only refer to the homogenous, dimension-less infinite factor.

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b. “I am this variegated universe” If ‘I’ refers to the Homogenous Infinite Dimension-less factor, how can ‘I’ also be this variegated universe bound by dimensions? Stress in the Homogeneous infinitude causes this variegated universe. As mind, which is the analyzing instrument, can only comprehend limited dimensions, the underlying Dimension-less Homogenous factor is implied and experienced only by a yogi in a supra-mental state. c. “I am the ancient one; I am the presiding and dynamizing factor inside, the Supreme Ruler of the field of experience” ‘I’ refers to the Infinite Truth that existed forever and the Supreme Controlling factor, which dynamizes and lends itself to the body, mind and intellect thus creating dimensions and field of experience. d. “I am the golden colour effulgent one” How can ‘I’, the Dimension-less, Homogeneous one be a golden colour effulgent one? Although ‘I’ am the True, Pure, Homogenous Self, ‘I’ empower the ‘Applied Consciousness’ (devolved form of Pure Consciousness, also known as Eshwara in the Macro-Cosmic sense and Atman in the Micro-Cosmic sense) to reveal itself, hence the effulgent one. ‘Applied Consciousness’ (Eshwara/Atman) is also transient and merges back into Pure Consciousness in time. e. “the pure and auspicious one” As ‘I’ am beyond ‘Sat-Chit-Ananda’ (‘Existence-Consciousness-Bliss’ - here Consciousness refers to ‘Applied Consciousness’ and not ‘Pure Consciousness’; there is no ‘Sat or Existence’ when there is ‘Pure Consciousness’) with no conditioning vehicles of experience and the mind transcended, there is no joy or sorrow and thus ‘I’ am the ever Auspicious One.

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While knowing your ‘True Self’ is an important first step in the unwinding process, ‘Dhyana Yoga’ (Yoga Meditation) is the only direct means to connect and establish oneself in that ‘True Self’. There are several forms of meditation available but scriptures broadly categorize them into the following two formats: 1. Markata Paddati (Monkey like) symbolizes a format where the seeker of truth takes the responsibility upon one’s own self to follow Guru’s instructions/Scriptures/Intuition etc., similar to how a monkey clings to it’s mother where the offspring themselves take responsibility to follow the mother. In this method, the seeker may find it difficult to reach the final goal as he uses his own mind with its limited adjuncts to transcend and evolve, whereas 2. Marjala Paddati (Cat like) symbolizes a format where the seeker of truth surrenders completely to a Self Realized Guru. Guru takes full responsibility at the physical, astral and causal level to guide and evolve the seeker to reach the final goal in the process of evolution. This is similar to how young kitten are totally dependent on mother’s will, which takes full responsibility and carries the kitten to safe places till they are ready to handle themselves. (Also called ‘Prapatti Yoga’) Sahajamarg System of Raja Yoga Meditation follows Marjala Paddati where a Self-Realized Guru who is living form of ‘Para Brahman’ initiates the seeker by seeding Pranahuti (‘Life Force’) in the heart of the seeker and further guides in the evolution process at the gross as well as subtle levels, by transcending seeker’s mind and transmutating the ‘Ego’ into God-Consciousness. All are welcome to take advantage of this unique system of meditation! Wish you a very Happy New Year!

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Transmission Technique (Recapitulation):

• Assume master (Babuji Maharaj) as your form, bringing him down to assume the preceptors position (superimpose master forms over yours), feeling with devotion that master is transmitting. (The level of capacity varies from preceptor to preceptor based on strength of connection to master and spiritual level bestowed by master). Sri Babuji Maharaj is there in the Ocean of bliss/ Satya Loka with a subtle identity and can come down at anytime. Higher subtle devatas and masters can come down to lower vibrational states of consciousness, but lower ones can't move up due to denseness in nature (the more subtle the more powerful).

• Direct Pranahuti (divine will power- sankalpa shakti) toward point A, cleaning and divinising (few minutes).

• Point A1 & A2 only for special cases-(For those highly devoted abhyasis who can handle this highly subtle state) A1 & A2 is hyper/super consciousness -transmit for a few minutes (each point is one finger width toward centre/ right side of point A)

• Point B cleaning Sanskaras (Known as seat of Causal body) Transmit at point B with the intention that sanskaras are being burnt by yogic fire, and coming out of the back as vapours (few minutes or as much as needed- varies from abhyasi to abhyasi).

• Clean and divinise Anahata chakra, then bringing it up to Vishudha chakra, then to Agna chakra. At Agna chakra pranahuti & siva shakti mix together, then are drawn to Sahasrara chakra (the higher up the chakra, the more

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subtle/ higher frequency). Aum Tat Sat is recited just before you move down to Manipuraka chakra.

• Clean and divinise Manipuraka chakra, then to Svadisthana chakra, then to Muladhara chakra.

• Once at Muladhara chakra, clean and divinise, then directing transmission to kundalini (dormant phenomenal force- can become creational force. It has the potentiality of godly power as it's directed through the chakras.

• The kundalini allows the chakra to spin at a higher rate. The centrifugal force created expels grossness hence purifying/divinising the chakra.

• Direct the kundalini from Muladhara at it's near static speed to higher vibrations, then bring kundalini upto Svadisthana (which vibrates/spins at a higher speed than Muladhara), then to Manipuraka (which again vibrates/spins more than svadisthana), then to Anahata (which again spins at much higher rate as it's a part of higher nature, first three chakras from bottom up are lower vibration/nature due to their connection to worldly affairs.)

• Continue to bring kundalini up to Vishudha chakra- spinning/vibrating at an even higher rate, then to Agna chakra which is more subtle again. Here kundalini converts into phenomenal consciousness known as shivani (Kundalini as gross nature converts into divine nature, shivani). It then ascends to Sahasrara chakra where it mixes with Siva (absolute consciousness, Parabrahman, Ultimate reality) to become Siva-Shivani / Chit-Akash. Chit-consciousness, Akash- nature.

Ravi Hajeebu USA

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LETTERS From: Diane May, Jan 19, 2014 subject: love, gratitude and humility Dear Swamiji,

Good morning to you. I hope your health is improving. I am reporting back with some things. There is no need to write back or even read it, especially if you are unwell. But it is still good for me to journal this. Firstly, for a while now I have been having an unusual sensation, something like a tingling, but not – I can’t articulate it, in the base of my spine but deep right back. It feels primal and the reason I haven’t told you about it was because it felt a bit sexual, but it wasn’t, so I wasn’t sure if I should be feeling this sensation. Then a few days ago it happened again only this time it went about three quarters of the way up my spine. It was like sucking water up from a straw, shortly after this I had my first experience of something very difficult to articulate. it scared me the first time and lasted a nano of a second but each time it reoccurs I am trying to surrender and give myself to it ,I'm unable to do this completely though because it feels like I'm loosing control and I'm unable to let go of fear. I'm playing with it, each time its a fraction more. The feeling of dropping into something, into expansion, sinking in, yet expanding. sorry I'm not explaining very well. I have tried not to crave this each time I meditate which is difficult, because you can’t make it happen yourself, yet I want to explore it. Each time its for a nano second longer. I thought the tingling was kundalini but thought I wouldn’t be able to feel this in my lowly status as a yogi , so thought I was making it up, but I really don't think so., or if I am making it up, I have visualised it so that it appears real.

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I understood a little about cosmic consciousness on a academic level, but find this difficult to get my head around it. Today I felt as if I was leaving my body, but then there was no I, ‘it’ was coming into me. There was no body just a form. The’ I’ was made up. I realised it so intently. I was ‘it’ everything/ nothing. Sorry I know I'm not making sense here. We live this life its not real is it? but it is appears real when we’re living it. It’s a pretty ‘far out there’ notion because I like this life I have made up. I truly thought I would not scratch the surface of this in my lifetime and am amazed that through meditation I have become so self aware. How can this happen so quickly. I have been doing asana practice for 15 years and have great awareness and breathe control when doing it. It became a meditation in itself, but I really would not meditate, body would fight against it – and win!!! I had no discipline! Now I want to meditate. Also I have become very curious about where these thoughts start. I can’t find the beginning of where they occur. I know I'm thinking sometimes very soon after a thought but I can’t detect when or where it started from. I t has only been 4 months since I went on a retreat with Robert and Mandy where I experienced awakening, now everything has changed in such a short time. Today I thought about how I never really thought I had such a big ego because I think I am a good person. I do good deeds etc and require no praise or don't even need to let everyone know about what I have done. no need to blow my own trumpet. But what I've discovered is that by not ‘blowing my own trumpet’ gives i a strong satisfaction that I do these things and require no reward. Oh noble me..... Stroking my ego again. I have discovered that I don't care so much about being stroked by others – although it is nice, but I love stroking my own ego about everything. But Swaamiji I’m not dwelling on it this time I'm just aware of it. So there you have it. I think everything has gone

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into fast track since i met you. I read about the importance of having a guru but thought it was a bit fanciful for a person like myself. I had told Robert that I felt my yoga teaching training (I trained for 2 years intensively with a teacher trained by Pattabhi Jois) was not good enough compared to the three other teachers that teach yoga in the centre., as they had been to India and trained under a Swami. To which he laughed. But I truly felt it. Then the following week you come to Kookaburra Creek. When I asked Robert to make a request for initiation, Robert sent me an e mail to say “You don’t have to go looking for the Guru; the Guru will find you when it’s time.” Most humble thanks Diane From: Swamiji Dear Daughter Sara Angel Ashirwad Have faith; Providence is Great; things would set-right giving you Divine Solace & joy of Self. With Master's Blessings Your Own self Swamiji From (Undisclosed) Jan 19, 2014 subject: RE: Spiritual Dearest Swamiji, I have been meditating and reading a lot. I also have been documenting my progress by writing a journal of my thoughts and experiences, including my dreams. With your help I have been able to understand the false identification with the body, mind, thoughts and desires. It never occurred to me before that I am not my thoughts. I suspect that this was the reason why they got

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me into trouble and caused me problems. For the first time since my childhood I feel so free. I have no job and have big money problems, but I feel good. I know I am changing into my true self, but I don't know where it's all going. I also know when the time is right my heart will guide me to what I am supposed to be doing. I was born with an abundance of unconditional love and although this used to be a burden for me (creating sadness and fear), I now understand it is a precious gift. I promise to write again and let you know of my continuing progress. I appreciate that you have helped me in ways that I could never have imagined. Love (X) From: Tara Engelbogen Jan 17, 2014 subject: NAMASKARAM To dear Swamiji, Pranam.

I am sorry I have not written to you earlier to express my sincere gratitude to Swamiji and all his family for their gracious hospitality and time spent together. The past few days have actually been rather challenging for me spiritually. Please find below a small poem, entitled: "In Three Days" which may help express my state the last few days and progression. It was such a blessing to hear thy divine words again today at Satsang (even if via the iPad!). The time in Perth spent with Swamiji I will treasure forever. At thy divine feet, Tara In Three Days

“I am moving aimlessly through these plains of the earth; I am floating without direction in the great oceans;

And there is nothingness. Nowhere for me to go, nowhere in sight.

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But yet, even if there were, how would I come to arrive there? I have no means by which to get there. I am powerless; Moving only with the movements of the wind, The currents of the tide. All hope seems lost. There is nothing left to run to. And what of the spark within my heart? What of that? Does it exist? It is dim, oh so dim, that I am no longer certain of whether I can feel its warmth. And then suddenly, with His presence, there came a flicker. And lo, all that, which was previously felt, was dissolved; Dissolved as if never there. But where to did it go? From whence it came.There is nowhere else for it to go.” Tara Engelbogen From: Tara to Govind Sami, Satya.SUNKARA, Asish Namaskar all, The weekend closest to this auspicious date of Sri Lalaji's birthday and Basant Panchami will be Sunday 2nd February, which also corresponds with the Liverpool Satsang, if I am not mistaken. If Swamiji will be in Perth still, and is not otherwise preoccupied, perhaps we could coordinate something with Swamiji via Skype for this date? Just a suggestion... In the service of Master, Tara From: Swamiji, 15 Jan 2014 Dear Daughter Sow. Tara

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Ashirwad Yes ! Swamiji will be at Perth on 4th. February, & will be leaving on the night of 7th. Feb.2014. The idea is good; let it be by Master's Grace. Your Own Self Swamiji Note; Asish send the photos with names & a gist of talk of Swamiji, had, with the Abhyasis, on yesterday, & today With Master's Blessings Your Own Self Swamiji From: Asish Menon,16 Dec 2013 To Urbain, me Dear brother Urbain, We are having a video feed satsang with our dear Swamiji. 2pm Sydney time via Skype, please try and join if u can. How is your meditation going? We will chat soon, please keep in touch. With Masters Blessings Asish Menon Dear brother Urbain, Hope all is well with God's grace. Let us meditate this morning at your time 6am again. Hope to see you there. With Masters blessings Asish Menon From: Urbain, 16 December 2013 Dear Brother Asish, I am sorry to get back to you only now, as I was obliged to travel out of Toliara town for my job responsibility during the week. I am presently back at home in Toliara town and to be available again for our meditation appointment. Please

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confirm receipt of this email and advise your availability by email or skype. Awaiting to hear from you. Fraternally, Urbain From: Diane May Jan 16, 2014 Dear Swamiji,

I hope you are feeling better. I was sorry to hear you have been unwell and have not been able to go to Sydney. Please do not tax yourself in answering my e mail – at least until you feel better. To be very honest with you, your recommendations seemed very simple and I was sceptical that these simple instructions would work. But yes they did. To be very honest with you, your recommendations seemed very simple and I was sceptical that these simple instructions would work. But yes they did. When I said ‘It is thou alone and thine alone, it sort of anchored my mind to what I was saying and brought the awareness to that and not the other thoughts. Also, I cant bare the thought of God suffering because of me, so try not to dwell on things that I disappoint myself with. Now I am feeling much steadier and centred inside but acute awareness of thoughts actions are still there throughout the day. I am getting used to it and am always aware of bad choices I have made but can forgive myself much more quickly and am trying not to water my weeds. Meditation is going well. I am pleased to say I am beginning to become eager to meditate. Meditation sensations

• My heart feels odd. Like pressure on it. Feels like its being squeezed. Slightly uncomfortable

• I have a high pitched ringing in my ears usually at the beginning of practice

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• Pulsing inside forehead sometimes • Sometimes an odd shivery, jittery breath that comes up by

itself in between the steady breath • Hips are opening more in position, so am more

comfortable Kindest regards Diane From: Swamiji Dear Sister Diane Ashirwad

• Yes, it is a correct perception that deeper meditation has helped you a lot in intuiting your True Self / Soul and helped to re-assess the real personality, that you are as Immortal, Eternal, Reality.

• '' Forgetting is Divine''; do not brood-over the thoughts; it is not the thoughts good or bad, that concerns for the seeker of Divine in yoga practice. What is more important is giving attention to the thoughts, brooding over, which just like watering the weeds in the crop. Now, as we go on with meditation, it so happens, that mind is automatically, dragged to the centre of heart despite the rumbling of thoughts.

• There are two philosophical assumptions in Vedanta, viz. ''Markata Neeti = Monkey nature'' and Marjala Neeti = Cat nature''. In the first it is the responsibility of new born baby-monkey to hold firm to mother while in movement to safeguard itself from the fall while mother is jumping one tree to another. Where as in cat-nature, it is the entire responsibility of the mother-cat to take care of its life till it becomes self-sufficient in its living the normal life. It utterly

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depends on mother's care of brought-up. In itself doesn't worry about the care of life

• Our method of yoga is based on the second type of approach called '' Sharanagathi-yoga'' i.e. ''Yoga of surrender''.

• Yogi should transcend the dualities of mind-psych'' Dwandateeta''; then alone it rests in its intrinsic divine nature of peace and serenity.

• As a practical step in that direction of achievement, we start to reorient them to the real nature their true personality, viz. '' we are not body-mind'' entity, but, the knower the Awareness Jnana immortal, Soul\Atman personality itself. Think intuitively, that the disturbing thoughts are not yours; they are Master's and Master is suffering not you. At least pretend --honest pretension; no loss or harm you. Watch the result to report.

With Master's Blessings Your Own Self Swamiji Have patience; you are in right direction and attain the goal err-long. From: Tara Engelbogen Dec 30, 2013

Namaste dear Swamiji, It was such a blessing to speak with Swamiji on the

telephone a couple of times over the past few weeks. I am very much looking forward to meeting you and Mataji when Asish & I travel to Perth in a couple of weeks! I wanted to write to you with a short update of my recent state and experiences. Over the past month, Swamiji has come to me in a dream on two occasions. Such a blessing! I awoke feeling light in spirit. In the first dream Swamiji and Mataji were on the other side of a river/lake; I swam

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across the water to bow at their holy feet. In the middle of December there was a period of a few days where I was feeling really flat; and mentally and physically exhausted. I also had the feeling of isolation and feeling lost. I felt disconnected from everything, even the concept of divinity. Anything that made me feel okay again was just completely temporary, and that underlying isolation persisted. Deep down I knew that it would all pass, but on the surface everything felt flat, meaningless, unmotivated…… A lesson in non-attachment to the physical world? An exhaustive measure? From the beginning of December I was having a strange feeling in meditation of internal discomfort/restlessness. I felt like I wanted to get out of the meditation. I have had this before sporadically, and often I have sat through the discomfort and it has passed in the meditation. However this didn’t pass in the meditation, and continued regularly for a period of a few weeks. Two days ago I had a one-on-one sitting with Asish, and yesterday my meditations felt normal again. What is this internal discomfort Swamiji? Is it just some internal grossness being cleansed? Please give my regards to Mataji; I eagerly await our meeting in January. All my best wishes for a safe and healthy 2014 to you both. Thy own Self, Tara From: Diane May, Jan 11, 2014 Dear Swamiji,

Thank you for taking the time to reply to my questions. I will study your words carefully, taking heed of your guidance and let you know the outcomes. Do you think my now more consistent and deeper practice of meditation has brought this up? I thought I was quite a nice person and now I have become aware of how everything I do – even what I thought was righteous

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intentions can somehow be traced back to fan my ego. I am conscious of this in all my actions throughout the day and am finding it hard to like myself when I realise how I’ve disguised this in the past. I didn’t see this in myself before and I don’t like it. I want to feel pure, good and wholesome but that's all I seem to see and feel are my imperfections of the self. I want to rid myself of these egotistic thoughts that motivate my actions but I can’t wish it was as easy as saying 100 ‘Hail Mary’s’ as in the catholic faith, but this isn't going to make it go away. I think I have popped the lid open of a box and it will no longer close. I feel like a war is raging inside me, that like Arjuna I am being instructed to do things I find hard to do. I have this conflict between my heart and mind. I want to go back to when I felt peace and contentment with myself because I had no realization of this. – But I know deep down this can never be so. So how can I get it back? Since meditating with you, I find myself awaiting my time to meditate. I sometimes slip in to my room at any time, just for a short time during the day, just to find stillness. My asana practice which I love has taken a backward step as meditation has quietly come to the front. Previously if I had only a limited time I would choose asana practice over meditation. Now the reverse takes place. So I thank you for your time, as this has only happened since out paths entwined consider it a great honour that someone with so much knowledge deems to teach and inspire someone so far down the yogic ladder. I feel great love toward you, yet I hardly know you. This puzzles me. I’m not sure if I display the correct etiquette towards a Swami when writing, So please correct my shortcomings as I am keen to learn. I feel so childlike in my attempts to grapple with these things. I am in unknown territory and it feels a bit scary. I wish I could speak to you with the air of a scholar but instead I can only express myself in simple words.

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Thank you for the blessings you have given me and continue to do so. With gratitude and love Diane

Meditation / Spiritual Diaries From: Tilly Parta Dear Respectful Swamiji, I hope this email finds you well after Christmas break in Perth. I am so looking forward to meeting you in Sydney. I am writing to tell you of what felt like a big awakening shift in me which came soon after the last email I wrote to you which is still below if you scroll down. At the time of the last email dated 8th Nov 2013, I was oscillating from pain to love, and both felt very extreme. d I was struggling at the time to function in everyday life. This was the time of this last email. Soon after this email (so about a month ago maybe six weeks ago) I came home from a counselling session and was lying in my bed feeling significant childhood grief. (A few nights before this I had a dream in which two tears dropped into a well). So here I was lying awake on my bed and I don't know why but I imagined the two tears dropping into the well, which represented the pain I was feeling. I then travelled deep into the well of the earth. At the same time I started to also feel very transcendent and expanded in my being and my energy was expanding....I was spontaneously deep in the Earth and expanded into the Cosmos.....and then....... the two imploded into my heart and I felt a landing in my heart and a big release of energy. I then feel an aliveness come through my whole body. [At this time something was about to happen to my aching neck (where I felt physical pain) but I stopped this with my mind.] Anyway I was feeling this amazing peace and in my heart

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there was an amazing what I can only describe as a "still, glow" that I felt in my heart. Everything felt more alive (outside and within). My whole body was filling with bubbles of aliveness. I just remember thinking I am life and then changing this to I AM. After some time jolts of energy went through my body and into my neck and released lots of energy and pain that was stored there. I felt all my pain go and just stayed present for a long time, many days. Today I can still feel the still glow in my heart when my mind is calm, and in meditation (but not just confined to meditation). I also feel stronger, more solid and stable, and I can feel the life of things such as the trees etc. But I have also some anxiety that comes over me too. It is like the "still glow" in my heart is like the sun and the anxiety is like the clouds that come and go. When the clouds go the sun is felt strongly from within.....and other people feel it too because they comment on it.I still am very sensitive to too much stimulation and noise and not been able to see as many people as before, feeling a strong need to be on my own.I was wondering if you could shed some light on this experience for me With Respects Mathilde (from Melbourne)

28/11-9/12 Not much change in depth of meditation, the only difference noticed is the thought of Master is so fine that I can't even call it a thought. I'm not sure how long ago this change took place, I failed to take notice.

12:00 During my morning walk there was complete stillness, there was no action, everything was projected on the mind. The notion or movement was an illusion, myself being everywhere seeing everything in my mind. This happens often now.

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10/12 Meditation has deepen. Some thoughts still arise, self awareness is forgotten at times. Master is there when I'm not there.

12/12 meditation 9.00-9.45am Just a awareness of distant though ripples somewhere in the back of the mind. At one time the mind tried to bring back the physical form of master but the form was so fine it could hardly be seen.

13/12-22/12 meditation - no significant changes or experiences during, on the morning walk along the local beach that state of aware less- awaring was experienced. Complete indifference to the outside world, entirely absorbed in the self...just stillness. It's not easy to express, being aware of my surroundings but not really seeing anything until my eyes were directed to the sky above the dunes where I saw an eagle slowly gliding towards a tree where it perched itself on a high branch. A beautiful sight Master wanted me to see to recall his message. " A hawk tired of searching stretching its wings flies back to its nest..."

Wishing Swamiji and family a happy Christmas and all the best in the new year.

With deepest gratitude

Thy humble son

Mac

Questions / Answers

From: Vasantha Appajodu Jan 16, 2014

subject: Pratyagatma vs Paramatma

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Namasthe Swamiji,

Sorry for not able to get back to you with my comments on the "Editorial Notes" as I was out of town and Hope everything is fine with you all. I wish you all Happy New Year!!!!!

Please clarify my doubt below. We all know that Mind has no existence without Soul (Prtyagatma or Vyakthigatha Atman) and Gross Body. Because an Individual is a collection of Gross, Subtle and Causal bodies. And we all know that there are not as many souls as individuals. And we also know that Causal body is nothing but Atma. Causal body is the Center of point or Kendram (Moolam, where all our actions are in a seeded form) for our actions. Having said that there are individual Causal bodies, there should be individual Atman also. Which is not convincing with statement “There are not individual Atma”, but .If that is true, there should be individual souls also right? And what makes the soul different from Causal body? I assume that Atman with Samskaras and Impressions is considered as Causal body, correct me if I’m wrong. We do know that the Paramatma Chaitanyam is everywhere. There is no place where we can’t find it. So when an individual dies where do all these Causal bodies exist?

Regards, Vasantha

From: David Musson Jan 15, 2014

Subject: RE: Dear Swamiji, Meditation and discussion this morning were beyond compare, many thanks. It is truly a wonderful experience to have this opportunity to sit with you often. Would like to book a meditation for next Tuesday 21st January at 10am, if that is suitable? Would also ask if available Tuesday 28th and Tuesday 4th February at same time (10am)? I understand if you do not wish to say these days are suitable. Will bring a few copies of each of the photos I took today of Swamiji and Ram Chandra.

Your own self.

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Kindest Regards

Dave

From: Swamiji

Dear Dave Musson Ashirwad

Cleaning gross tendencies of the mind is an essential process and unique to our system of meditation. During this process, one transcends waking state of consciousness passing in to transcendental consciousness, universal self consciousness, into cosmic consciousness and finally godly consciousness; though this transmutation of Self, lasts transitory in the beginning while in the meditation, gradually increases in duration covering active day to day phase of life, culminating permanently as natural called as '' Sahaja Samadhi'' as one attains '' Sidhi'' perfection in due course of time.

With Master's Blessings

Your Own Self

Swamiji

From: David Musson Jan 10, 2014

Dear Swamiji,

Many thanks once again for sharing this latest edition. I have a question regarding a certain portion. Taken from the Book of Devine Knowledge p.56, you have reiterated that....purifying the mind of its dross tendencies and impulses and trans - mutating into spirit consciousness. My question is, when does this trans mutating process occur? Does it occur during the transmission of pranahuti, during the cleansing evening meditation or can it occur at a later time i.e. in the dream state. The reason that I ask is that after coming to see Swamiji for meditation twice recently, I have that night (after conducting normal evening cleansing meditation) experienced what I would have to

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describe fearful dreams, nightmare-like and have noticed both times that they were directly related to certain things that have previously made me fearful or unhappy. I have been almost awake in the dream state "Lucid dreaming" and able to detach from the fears to a certain extent. When awakening in the morning I have felt very peaceful and not perturbed by the dreI just thought that this may have been a visual sensory evidence of these tendencies.

Looking forward to your insight into this.

Your own self Dave

From: Diana May Jan 11, 2014

Dear Swamiji,

Thank you for taking the time to reply to my questions. I will study your words carefully, taking heed of your guidance and let you know the outcomes. Do you think my now more consistent and deeper practice of meditation has brought this up? I thought I was quite a nice person and now I have become aware of how everything I do – even what I thought was righteous intentions can somehow be traced back to fan my ego. I am conscious of this in all my actions throughout the day and am finding it hard to like myself when I realise how I’ve disguised this in the past. I didn’t see this in myself before and I don’t like it. I want to feel pure, good and wholesome but that's all I seem to see and feel are my imperfections of the self. I want to rid myself of these egotistic thoughts that motivate my actions but I can’t.I wish it was as easy as saying 100 ‘Hail Mary’s’ as in the catholic faith, but this isn't going to make it go away. I think I have popped the lid open of a box and it will no longer close. I feel like a war is raging inside me, that like Arjuna I am being instructed to do things I find hard to do. I have this conflict between my heart and mind. I want to go back to when I felt peace and contentment with myself because I had no realisation of this. – but I know deep down this can never be so. So how can I get it back Since meditating with you, I find myself awaiting my time to

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meditate. I sometimes slip in to my room at any time, just for a short time during the day, just to find stillness. My asana practice which I love has taken a backward step as meditation has quietly come to the front. Previously if I had only a limited time I would choose asana practice over meditation. Now the reverse takes place. So I thank you for your time, as this has only happened since out paths entwined. I consider it a great honour that someone with so much knowledge deems to teach and inspire someone so far down the yogic ladder feel great love toward you, yet I hardly know you. This puzzles mI’m not sure if I display the correct etiquette towards a Swaami when writing, So please correct my shortcomings as I am keen to learn. I feel so childlike in my attempts to grapple with these things. I am in unknown territory and it feels a bit scary. I wish I could speak to you with the air of a scholar but instead I can only express myself in simple words.

Thank you for the blessings you have given me and continue to do so.

With gratitude and love

Diane

2) Jan 8, 2014

Dear Swaami,

So sorry, I have another question? When I make choices and decisions, how do I know that what I am doing is my Dhama. It feels right but how do I know I am not just trying to satisfy my ego? Am I thinking too much and analysing my thoughts. When I am not in meditation lately ,my mind is very active with lots of ideas, information, insights. I am finding it very hard to settle the mind in everyday tasks that are mundane, indulging instead with all these things. Thank you for the time you spent with me in meditation and teaching. My meditation practice has become much more comfortable and steadier, so why is it that this quietness is not there with other tasks that are not requiring my full attention.

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Kindest regards

Diane

From: David Musson Jan 10

Dear Swamiji,

Many thanks once again for sharing this latest edition. I have a question regarding a certain portion. Taken from the Book of Devine Knowledge p.56, you have reiterated that....purifying the mind of its dross tendencies and impulses and trans - mutating into spirit consciousness question is, when does this trans mutating process occur? Does it occur during the transmission of Pranahuti, during the cleansing evening meditation or can it occur at a later time i.e. in the dream state. The reason that I ask is that after coming to see Swamiji for meditation twice recently, I have that night (after conducting normal evening cleansing meditation) experienced what I would have to describe fearful dreams, nightmare-like and have noticed both times that they were directly related to certain things that have previously made me fearful or unhappy. I have been almost awake in the dream state "Lucid dreaming" and able to detach from the fears to a certain extent. When awakening in the morning I have felt very peaceful and not perturbed by the dreams’ just thought that this may have been a visual sensory evidence of these tendencies.

Looking forward to your insight into this.

Your own self

Dave

From Swamiji: Dated: 10th; January, 2014

Dear Sister Diane, Ashirwad

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• Doubts in spiritual field investigation are natural. They continue to the end, till the Ultimate Experience of Ultimate Reality Para Brahman dawns, your own Soul/Self/Atman.

• There are two “ Voices” in the heart of everybody; the sound-voice of mind, and the sound-less intuition of heart.

• The mental suggestion is based on personally what is socially, economically, advantageously pleasing to the senses, irrespective of socio-cultural ethical ethos. Outside sensory and mental attractions of the objects are momentarily seem to be advantageous, though in long-run they are detrimental to Soul evolution into Divine and divinity

• Whereas, the real promptings of heart-conscience is solely what is needed for God/ Soul realization only.

• Though the latter that is, promptings of mind and senses are pleasant, seems to be reasonable from the point of immediate acceptable reason pleasant sweet sensations, but on long run they prove detrimental poisonous obstacles to soul’s cultural evolution.

• *-- One really gets-rid of all mental and psychological doubts in spiritual field of yoga realization only when is blessed by the Divine Grace as evident in the following scriptural statement: one goes beyond the relative field of social, cultural, ethical, moral, and religious notions; and gets-rid of limitations, and doubts mental complexities.

• िभ यते दय ि थ िछ य तेसवसशंयाः - ीय ते चा यकमिण ति मन् ेपरावर े

• Meaning: When a person realizes Him in both the high and the low, the knots of his heart are loosened, his doubts dispelled, and his Works (Karms) exhausted. (Ref: Mundaka Upanisad-chapter, section,2-2-8)

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• And now, the suggestion for your action is, surrender all the thoughts to Him, who is the actual doer of life’s phenomenal functions and actions by simply “ thinking/ saying in your heart intuitively, these words:

“ O! Master It is Though Alone and Thine Alone”

The more you are honest to your self the more greater be its functional results. Try to reportback to Swamiji.

Swamiji

From: Diane May, Jan 8

Dear Swaami, So sorry, I have another question?

When I make choices and decisions, how do I know that what I am doing is my Dharma. It feels right but how do I know I am not just trying to satisfy my ego? Am I thinking too much and analyzing my thoughts. When I am not in meditation; lately ,my mind is very active with lots of ideas, information, insights. I am finding it very hard to settle the mind in everyday tasks that are mundane, indulging instead with all these things.

Thank you for the time you spent with me in meditation and teaching. My meditation practice has become much more comfortable and steadier, so why is it that this quietness is not there with other tasks that are not requiring my full attention.

Kindest regards Diane

Dear Swaami,

If you have some time in the future, maybe you could give me some direction on a question that I have. The question being How do I know the difference between when I am showing good Tapas or when I am ‘seeking’ maybe an end result? Is it possible to have a goal and structure actions to achieve this goal and yet still achieve Santosha? In

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other words, how can I say I am content with the now when I am putting in place actions to get an effect?

Quotable Quotes

(References quoted are duly acknowledged)

1) By Audi Guru Sri Lalaji Maharaj

(Continued from January issue)

“After this incidence Huzur Maharaj became very quiet and serious, and desired to live alone. Whenever I used to visit him, he would give me lots of instructions and explain me lots of things concerning the ‘Tariqat’ (theology). Special attention was paid on meditation (Muraqab). I was expected to give more and more time. Now he often used to say “ The work is too much and the time at hand is less”. His eyes used to show sparkles of a total revolution and complete change. It used to appear as if he wanted to reform the whole society. He did not want to se even the animals in difficulty. Though he would not say much but fromhis expression it used to appear that he would to implement a lot of welfare schemes. His attachment with me was increasing in geometrical proportion. It appeared that he wanted me to be the leader of the revolution that he wanted to bring about. I also used to experience all the time that in every cell of my body , in all my arteries and veins, he was continuously transmitting energy of eternal youth. (Ref: Autobiography of a Sufi-Cosmic Consciousness –Sauujyata,P.132,B.R.Pub.Delhi-110052)

2) Sri Babuji Maharaj

“ The composition of a man is also is exactly the same as that of the universe. Just as behind this solid external universe there are

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innumerable others of the finer and still finer type, so behind this gross physical form of a man there are numerous finer and still finer forms of existence. The outer most form is the gross body (or sthool sharer) behind which there exist the astral body (Sookshma sharir) and the causal body (karan sharir). Besides these three outer forms there are innumerable other ones which are so fine and subtle that thinkers do not call them as bodies but only as fine coverings round the soul. It is really very difficult to put a name for each one of them which may be countless. With all these innumerable forms , from the finest to the grossest , the man is in existence in the material world as a true copy of the universe or the entire manifestation of God represented by a complete circle from the outermost circumference to the innermost center or Zero. Now, the innermost center or zero of a man’s existence and that of God’s manifestation is really the same. Realization of God means the same as the realization of Self and vice versa. All the universe came into existence from the same point, the zero, through the process of evolution. Similarly, man’s existence too developed from the same point.” (Ref: Complete Works of Ram Chandra, Vol.1, “ Reality at Dawn” P.94, P. SRCM, Chennai-India)

3) Letter from Saint Kasturiji

Anant Yatra

Reverend Sri Babuji,

Saadar Pranam,

You would have received my letter. Hope you will be well by now. I am writing now about my spiritual condition, whatever it is, by the grace of the Master. I now see that the place of my spiritual

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journey is that where there is no scope for ‘ness’. By adding ‘ness’ to my condition when I describe it as blank or lonely, it (the condition) becomes heavy and dull. Now a peculiar sort of soft and humble condition is spreading in all the particles of my body inside and outside. I have used the word ‘body’ but in fact I mean to say that the condition is spreading in the whole atmosphere. The body is a part of or is mixed with the atmosphere in such a way that I feel only the atmosphere of the condition and nothing else. It is not even proper to call it atmosphere. So far as the condition is concerned because in calling so I feel a sort of pressure that may stop my breathing. But my condition is such that I can call it only a condition and nothing else. My condition is such that I fail to realize any type of atmosphere. Now I do not feel any sort of activity in me. In fact I myself have become inactive and this is the reason why I never come to know what is active and what is inactive. Neither I am melancholy nor do I want loneliness. Indeed it has become totally inactive and I fail to infuse activity from outside. I can not change the seriousness of my nature because I have no ‘want’ at all. My nature has become inactive. The condition is not homogenous and it is useless to say anything about it. God knows what my condition is but I have described it as inactive. I do not know whether I speak or remain silent. Neither there is sound nor words. Nothing is felt.

Your humble daughter,

Kasturi.

4) Ashtavakra Geeta

“ Pravruto Jaayate Rago, Nivruthou Dwesha Aiva He Nirdwandvo baalavat Dheemaan Aivameva Vyavasthitah”

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वृ ौ जायते रागो िनवृ ौ ेष एव िह। िन ो बालवद ्धीमान ् एवमेव यवि थतः॥१६- ८॥

॥ ८ ॥ Habit gives rise to attachment and rejection brings aversion. So, an intelligent person should stay indifferent like a child.॥ 8॥

5) Bhagavatpurana:

SB 11.19.19

bhakti-yogaḥ puraivoktaḥ-- prīyamāṇāya te ’nagha punaś ca kathayiṣyāmi madbhakteḥ kāraṇaṁ paraṁ

भि योगः परुवैो ः ि अमानाय ते अनघ पनुश च कथिय यािम मद भ े ः कारनािम मद भ े ः कारण ंपरम्

Word for word:

bhakti-yogaḥ — devotional service to the Lord; purā — previously; eva — indeed; uktaḥ — explained; prīyamāṇāya — who has developed love; te — unto you; anagha — O sinless Uddhava; punaḥ — again; ca — also; kathayiṣyāmi — I will explain; mat — unto Me; bhakteḥ — of devotional service; kāraṇam — the actual means; param — supreme. Translation:

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O sinless Uddhava, because you love Me, I previously explained to you the process of devotional service. Now I will again explain the supreme process for achieving loving service unto Me.

Purport: Although Lord Kṛiṣṇa previously described bhakti-yoga to Śrī Uddhava, Uddhava is not yet satisfied, because he loves Lord Krishna. Anyone who loves the Lord cannot be fully satiated by discussions of devotional service mixed with descriptions of mere Vedic duties and analytic philosophy. The supreme stage of conscious existence is pure love of Kṛṣihṇa, and one who is addicted to Lord Krishna desires to constantly drink the nectar of such topics. Lord Kṛiṣhṇa has given an extensive survey of many aspects of human civilization, including the varṇāśrama-dharma system and the processes of distinguishing between matter and spirit, renouncing sense gratification, and so forth. Now Uddhava is hankering to hear specifically about pure devotional service to Lord Kṛiṣhṇa, and the Lord thus turns to that topic.

6) Yoga Vasista:

Dve bije cittavrksasya vrttivratatidharinah

Ekham pranaparispando dvitiyam drdhabhavana

े बीजे िच स य ि तितध रनह् ---एकह ं ाणप र प दो ि तीयं ध्भावन

Meaning: The two seeds for the tress known as the mind, which carries within it innumerable notions and ideas, are movement of prana life- force) and obstinate fancy.

Explanation: When there is movement of prana in the appropriate channels, then there is movement in consciousness and mind arises. Again, it is the movement of prana alone (when it is seen or apprehended by the mind) that is seen as this world-

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appearance, which is as real as the blueness of the sky. The cessation of the movement of prana is the cessation of the world-appearance too. The omnipresent consciousness is ‘awakened’, as it were, by the movement of prana. If this does not happen, then there is supreme good. When consciousness is ‘awakened’ thus, it begins to apprehend objects, ideas arise and thence sorrow. On the other hand, if this consciousness rests in itself, as if fast asleep, then one attains what is most desirable, and that is the supreme state. Therefore, you will realize the unborn state of consciousness, if you either restrain the movement of prana in your own psychological ground (of concepts of notions), or refrain from disturbing the homogeneity in consciousness. It is when this homogeneity is disturbed and the consciousness experiences diversity that the mind arises and the countless psychological conditions spring up into activity. In order to bring about quiescence of the mind, the yogi practices pranayama (restraint of movement of the life-force), meditation and such other proper and appropriate methods. Great yogi regard this pranayama itself as the most appropriate method for the achievement of tranquility of the mind, peace etc.I shall now describe to you other viewpoint, that of the men of wisdom, born of their direct experience: they declare that the mind is born of one’s obstinate clinging to a fancy or deluded imagination.

7) Book of Knowledge Divine ( IUSCM, P. Pub.Hyderabad-500059)

In India the theological and philosophical views are organically integrated and presented as a methodological approach for empirical realisation of reality (Brahman) in its personal attribute form (saguna – sopadhika) and also in Impersonal Absolute form (Nirguna – Nirupadhika). The

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Vishistaadvaita and Dwaita Vedanta schools of thought believe in the existence of Man and Universe (Jeeva and Jagath) as real separate entities (Tatva) dependent on God (Brahman). While, advita system of Vedanta emphasise more on impersonal (Nirguna – Nirupadhika) aspect of God-head of Reality in non-dualistic sense of approach (T.up 2.7.APR 35,48,51), God (Brahman) is both efficient and material cause (Nimitta-Upadanakarna) of cereation. Universe is a reflection of Brahman in Macro-Cosmic Mind without any change (Parinama) of whatever kind. Jeeva, the empirical self is a shadow (Chaya) (K, Up 2-1) of Atman (Soul) reflected in micro cosmic mind (individual mind) and because of avidya (ignorance) perceives the objects of universe as real and attempts to possess and enjoy them there by comes to suffer sorrows and grief. The individual self forgetting his true nature of identity with Brahman undergoes repeated cycles of transmigration. True knowledge of Jeeva – Brahman identity breaks the transmigration cycle; individual self then merges with Brahman, just like the reflected sunlight merges with sun on removal of the mirror.

Editorial Board: Hyderabad - Professor V.Gopala Krishna Rao, Prof.M. Pochiah, Dr.I.Srinivasa Rao, Sri Anjaneya Prasad, Sydney - Mr.Govinda Sami,

Mr.Satyanarayana Sunkara, Mr.Hari Chillapa

22/82 Bathurst Street, Liverpool NSW 1871, Tel. (612) 9822 5333. Mobile :

0419 242 305. Email:[email protected]; [email protected]; www.iuscm.com 1NC9886042

HQ: 143/B, Old Santosh Nagar, Hyderabad -500 059, India

NO.670 - 2004 (Registrar of societies) Hyderabad India

Land Line:91-40-24531106, Mobile: 91-040- 949 187 9433

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