DeLe O³eeveced ~meJeexHeefve<eoes ieeJees oesiOee ieesHeeueveboveë ~

HeeLeex Jelme: megOeerYeexkeÌlee ogiOeb ieerleece=leb cenled ~

Ishopanishad1. The whole universe is the creation of god, whatever is entrusted to you enjoy it do not covet anybodys

possession.

2. One should work, work and work and live for hundred long years. If you surrender it to the god youare not bound by it. One can do only this much.

3. Those are the Asurya - one may take a meaning - those who do not take the solar way. They arebound by this world. Tamoguna becomes their nature. They deny the existence of god.

4. It is faster than mind, it is ancient even gods did not recognise it, it is stable but the world of fiveelements is not - that is brahma !

5. It is all pervasive, it is out and it is within too, it is near and far. It is the all pervasive soul whichenlightens. It is stable and moving too.

6. All the beings are in him. He sees all of them in Himself. Therefore you cannot overcome his exist-ence.

7. He has no grief nor he has any passion as he sees the same one occupying all the beings.

8. He is the great master as described in (6) and (7) above, has a subtle body, he is very pure, he isabove all dualities, all pervasive, omnipotent, who creates and governs everything and is incarnatedhimself.

9&12. Those who take the path of avidya they are illuded with tamoguna.

10&13. Some follow the path of vidya that is wisdom, others follow avidya -that is ignorance. Those whoare determined follow vidya alone.

11. So there are only two ways - the way of vidya and that of avidya. By taking the path of vidya youcan even conquer the death and experience the nectar.

14. Creation and destruction these again are two ways. Destruction causes the death and creation leadsto nectar.

15. The truth is illuded with hiranya or a form of maya. Remove it and you can see the Truth.

16 After reaching truth or Sathya which is explained in (15) above I alone become the Sun and theRayi. I remove the fear of death for the well being of the world.

17. You should remember what good you have done during your life as everything including this body isgoing to be converted into dust.

18. Oh Agni ! Lead us to good path by which we can purify our sins and be in the service of god. Wepray you again and again !

~~ Je¨e¿legC[ ceneke¿e≥e met≥e&ke¿esefÏ mece“eYe ~~

Glory of lord Ganesha is as bright as crores of suns put together. From the galaxy of stars wecame to our solar system and its planets. The sun, moon and the earth all are derived from the nature.Nature is so vast and we all are the part of nature. Nature is the wealth and mother earth gives us allthe natural resources. Rain is showered on us as a result of divine love. Brahma yadnya is the properword. It comes from Him, it is offered to Him, He is the fire, He the oblation and He the knowledge. Heis all pervasive, He is in all the states of consciousness. Wealth such created is entrusted to us and notowned by us.

Spirit of love is spirituality and split of love is science. If you take a point of view of divine loveyou can see the deities and if you try to analyse it you become a scientist. You can see the divine world.It is the Aditya - the Sungod. Bhumata - the earth, all become visible to you. So you realise not the

physiology but the divine kingdom inside your body. Not the modern management but the divine sourceof the world which manages the whole world, this becomes our goal. Man controls other three M's-material, machine and money. Management by objectives changes accordingly. If the objective is divinemotivation is for the divine so we plan organise, coordinate and control to achieve the divine goal. Thenwhat is to be controlled - control you senses, that reduces the desires which in turn is related todemand and prices and the prices are automatically optimised. Food is very important, the type of foodyou consume, your mind is reflection of that. Be vegetarian - I will say that is one lineaction plan for all of us. There have been only two ways the divine and the undivine. The divine leadsyou to truth which brings righteousness in the body. The life principle in the body is enriched and thewealth is thus generated. Gross national income is added by the youth of the country by their character.'Haves' must understand that they are the trustees of the wealth and not the owner and should allow itto distribute equitably and pass on the wealth to 'have nots'. All these thoughts crowd my mind when Ithink of the first verse of Ishopanishada.

Another important aspect in this upanishad is that of divine and the undivine way -efJe–e≥eece=leceMvegles ~

The way of Vidya alone takes you to the nectar of life and those who do not take that path haveto take rebirth.

HeefjCeeces Dece=leefceJe

This also is the message of satvika knowledge. So the path of divine, though difficult and perhapssolitary ends with the nectar of life. Gandhiji made experiments with truth to achieve the same. To livewith the principle of nonviolence was his way. When Baba wrote Vidya Vahini first in Telugu there werevery few devotees, but now the way of vidya is taken up by the entire world.

Even for Krishna, who knew everything and had attained everything work was inevitable. As it isrightly said -

ke¿ce• ye¥ÔeesodYeJeced ~

Here what they mean is the vedic karma of performing yadnyas and thereby creating the universe.

As we have discussed earlier also Sanhita, Aranyanka, Brahmana and Upanishada are the fourtypes of vedik literature. Sanhita is the veda and upanishad is the vedanta. This particular upanishadpertain to Rigveda. Vedas are for chanting but the upanishadas are to be understood, need not bechanted but ghanpatha of this upanishad can to be chanted as well.

Hiranya means gold, Hiranya purusha is the cosmic dream state of mind. Sathya or truth is illudedby this Hiranya means we are in our dream state and running away from the truth. Many of us dwell inawake and dream state of mind and do not get the deep sleep. Cosmic deep sleep is state of Iswaraand in turya Narayana resides. We do not reach to him because of this Hiranya.

Yadnya, Anna or food and Dana are said to be three fold. Satvika, Rajasika and Tamasika. Satvikaleads to divine life so let us discuss only satvika part.

Dee≥egÎ melJeyeueejesi≥e megKe“eerefleefJeJeOe&veeÎ

jm≥eeÎ eqmveiOeeÎ efmLejeÀ–ee DeenejeÎ meeeqlJeke¿ef“e≥eeÎ ~

ieerlee 17.8

≥epevles meeeqlJeke¿e osJeeve

ieerlee 17.4

DeHe¿ueeke¿e*ef#eefYe≥e&%ees efJeefOe¢‰es ≥e Fp≥eles

ieerlee 17.11

oeleJ≥eefceefle ≥eŒeveb oer≥eles DevegHeke¿eefjCes

ieerlee 17.20

ye¥ÔeeHe&Ceb ye¥Ôe nefJe ye¥Ôeeiveew ye¥ÔeCeengleced ~

ye¥ÔesJe lesve iebleJ≥eb ye¥Ôe ke¿ce& meceeefOevee ~

ieerlee 4.24

He is said to be Brahmashri. He is man of few words. He is very quiet and very peaceful. He is allpervasive. To him when we surrender all our actions it is said to be Brahma yadnya.

He is the all pervasive principle and you too are form of Brahma - that is states of consciousnessof mind in the form of Omkara. So who has given to whom? Who has surrendered to whom? It is oneonly. This is the objective of even all devatas or divine souls.

Lord Krishna and Lord Ganesha are both forms of this brahma. When you perform yadnya of othergods such as Shiva, Vishnu, Durga etc.; it is the 'Upasana but the brahmyadnya leads to knowledge. Ifyou want to take up any of the upasana you can select it as per your choice which will lead to fulfillmentof your righteous desires.

Sahatranams of all Devatas is a good Sadhana - e.g. Sai, Lalita, Ganesha, Vishnu and so on.When you perform any of the sadhana life long, you will discover yourself what it gives to you and youyourself can become the Devata

Fearlessness, purity, seeking for knowledge all the time, giving donations, control over senses,performing yadnyas, study of scriptures, austerity, politeness; non-violence, truthfulness, control overanger, sacrifice, peace of mind, compassion, not having greed, softness. effulgence, forgiving, withholdingquality, cleanliness, selflessness are the Divine qualities or Daivy Sampada.

Asuras are dominated by ego and maya. The divine way of Sathya, Dharma, Shanti, Prema andAhimsa ofcourse is the way. Unless you practise Sathya, Dharma can not be attained and Dharmaalone leads to peace.

To put the asuras into maya and more maya that was the strategy adopted by Lord Krishna, as aresult of which they will exhaust their prana shakti and the divine will be the victorious.

efnveefvle owl≥e lespeebefme ~

Or as in Gita -

ef#eHeecnceemegjer<eg ≥eesefve<eg

He would put them back to asuri or demonic life. By his siddhies he might try to frighten them andturn them to divine life. He has never killed them, he just defeated their ego.

osefJe“eÆeC[ oeso&C[ owl≥e oHe&efJeveeefMeveer -

It does not say daityavinashini it says darpa or ego is destroyed.

But in Baba's dictionary this word destruction is not there at all. It can be deformation and recreationbut never destruction.

ve leg efJeveeMee≥e ke¿oe -

He has changed the verses of Gita and gave out his new Gita teaching us Sathya, Dharma,Shanti, Prema & Ahinmsa.

Ske¿cesJe lJe≥ee ke¿e≥e•

DemceoJewjer efJeveeMe≥e -

This prayer of Durga saptashati also teaches us the removal of avidya. Mahishasura, Shumb,Nishumbh, Madhu, Kaitabha - they all are the bad vritties in the mind and one has to overcome them byvidya. Gita and Saptashati are the two sides of the same coin, one is from the point of view of brahmaas goal and the other by means of maya. Both of them are the forms of Baba.

What is Hiranyagarbha ? Hiranya means gold as is generally defined.

Hi Desire

ra Aishvarya

n Siddhi-fullfillment

ya Shakti

So it is the desire to become rich or to get all the wealth and satisfy all our desires. It is yourdream state of mind. Hiranyagarbha is the svapna purusha. There is nothing wrong in having dreams,

nothing wrong with the aspirations. Once Vivekananda said you tell me the songs which your younggeneration are singing and I will tell you the future of your country. So if you sing rhythmic notes in yourmind too you are ought to get good fruits but if there is noise then your future is dark.

It is the Akara which is jagruti or awake state of consciousness of mind and U kara is svapna.Akara is bahir-yadnya and U kara is antaryadnya. We perceive through our senses various impulses andin dream state we play with these images. Time and place is absent in the dream state. We all are inthis state of mind but if the inputs of awake state are made pure the dreaming will not be there and youget deep sleep-that is makara.

O≥ee≥evees efJe<e≥eevHegbmeÎ me≤mles<etHe pee≥eles ~

me≤elmebpee≥eles ke¿eceÎ ke¿eceel¨e¿esOeesÁefYepee≥eles ~~

¨e¿esOeeYoJeefle mebceesnÎ mebceesnelmce=efleefJeYe¥ceÎ ~

mce=efleYe¥bMeeod yegeqOoveeMees yegeqOoveeMeel“eCeM≥eefle ~~

Gita 2-62/63

Again and again I come to this shloka of Gita as I feel the seed of divine or undivine life is here.You must check your inputs. See good, do good, be good. This sentence seems to be childish but thatis for big children too! If you see good - then only you can do good and only good actions can lead youto divine life.

Education, information these two factors are more important than the entertainment, as the functionsof good media. May be we can forget entertainment and give all our attention on educating our youthsand project our culture and our vedic wisdom.

Indian music, Indian dances, Indian sculptors, Indian arts have so much to offer to the world thatthere seems to be no end to it. When you perceive good music you yourself create good news. Educa-tion is internal, it disciplines your mind and righteous mind can lead to good character. Good characteris the Dharma.

mel≥eOecee&≥e ¢<Ïce ~

So we have to orient our aspiration to divine direction. 'But what about the wealth?' you may ask.That follows, you may not run after it as righteousness itself gives you good work and good workcreates good wealth.

The war of Mahabharata was fought with 21,600 horses, 43200 elephants and army of 108,000soldiers. These figures are just multiple of 21,600 which is the soham japa or the number of times youinhale and exhale the breath in 24 hours. (15 x 60 x 24 = 21600) Fifteen times breathing in a minute,no of minutes in a hour, no. of hours in a day all multipled together make it 21,600. This soham japa allof us are doing subconsciously. We inhale and exhale by our nose. Nose is the organ of perception ofsmell which is earth principle.

Soham japa leads to peace of mind.

So-mother principle. ham-father principle.

Here also mother is first. She has the love to teach you good words. Mother has come from earthor she is the form of earth. Your body has come from her too !

Father shapes the earth to lead her to sky principle-ham !

So ham ! I am that I am the sky ! Words are there too perhaps the wordlessness but it startedfrom the earth that we should not forget.

What affects you is the food. In fact the food is directly related to the mind. If you are a vegetarianand taking pure and hygienic food then it is very good. Your mental health will be very good. But if youare not you can not suddenly change your habits and it will take some more time. You will yourselfnotice that your nature is rajasika. All the three gunas originate from satva guna but to make the rajoguna taking the satva path you have to be determined. It takes time but that is what sadhana is and itcan take even the life time but suddenly one can not change the prakruti of an individual.

What is Rajaguna?

He=Leked¿lJesve leg ≥ep%eeveb veeveeYeeJeevHe=LeeqiJeOeeved-

The knowledge of god is different for him, same divine principles seem to bedivided into many for him, he is rajo guni.

≥e eg ke¿ecesHmegvee ke¿ce& meenbke¿ejsCe Jee HegveÎ -

He does the work with some expectations. He has a pride of doing his work too.

“eJe=ef eb Æe efveJe=ef ebÆe ke¿e≥ee&ke¿e≥ex Ye≥eeYe≥es ≥ee... Jesef e-

Budhhi of the rajoguni is confused and he is always in dilemma of whether a particular thing will begood for him or bad. Many of us are rajoguni at times as the mind is the mixture of so many emotions.Obviously then you choose the work which will suit your prakruti or guna. Rajoguni people may be inpolitics, army and so on and they might do good in their fields. Concept of nation or a state has comefrom rajoguna only - rajo - raja-king all these words are similar. So the rajoguni thinks of the nationalbuilding and its security but the satvika takes him to the path of vasudhaiva kutumbakam. Krishna issatvika when he is teaching you Gita but he is also rajasika when he is the king of Dvarka. But there isa difference between his rajoguna and the rajoguna that of an individual. The king if he is selfless hehimself becomes the form of Narayana. If rajoguna is your nature what you should do is to surrender allyour actions to Narayana who is not only satvika but satavashudhha or even trigunatita. This upnishadatalks of divine and undivine people too so we discussed this part in detail.

Asuras are tamoguni. They have ego and sense of possession is always in their mind. They gener-ally do not believe in god. They enjoy the sensual pleasures for themselves, they will eventually dothose things which should not be done. Narayana is far away form them. Kansa, and Kali are examplesof this guna. One should give up these qualities as early as possible that is the only way.

Out of the six rasas sweet or madhur is the satvika guna where as Katu, amla, lavana - are saidto be rajasika. Married women during pregnancy like amla rasa, so one can say all the married peoplebecome rajasika when they get married. Dharma, artha, kama, moksha are said to be ladders of goodlife, where artha and kama is having the base of dharma.

Oec≥e& DeLe& -

Oec≥e& ke¿ece -

Righteous married life lead to good wealth but we can never forget- ishavasyam idam sarvam.

cee ie=OeÎ ke¿m≥eefmele Oeveced

This means one should not hold the wealth to himself, he should not covet anybodys wealth.

Hiranyaksha means seeing bad with your eyes and Hiranyakashyapu means to enjoy that in thedream state of mind. We all must be having these asuras in our mind which are to be removed fromyour mind then only you can see the truth or experience the Sathya.

But from the point of view of Iswara the world is the dream as his dream state of mind only is theHiranyagarbha. He is near and he is far away, He is inside and outside us, his glory is everywhere. Hesees all the being in his soul and for him there is no difference between him and all the beings, so forwhat the grief and for what the attachment of this world? He is beyond time but we are bound by time,therefore the dream of this world continues. Omkara is the Ishvara and both divine and undivine peopleare in his soul. Then various parts of his body becomes various lokas. Tala, vitala, patala etc. lokasreside in his legs and bhu - bhuvah - svaha - devalokas form upper part of his body. If the sun godtakes the birth the bhu loka will be his muladhara chakra, svarga loka will be his swadhishtana chakra,his heart will be anahat chakra and tapa being the Aditya hridaya goddess Aditi resides there. All thegods will try to meditate on his eye brows which is the tapoloka or the bhrumadhya chakra. His sahastrarawill trickle down the nectar which is sathyaloka. The nectar again will enrich the gods and they go backto svargaloka. So the gods seek this nectar, human beings worship the gods, gandharva and apsaraspraise each other. The snakes go down to lower lokas. Puttaparthy is said to be a village of snakes. Asthe Sathyanarayana started becoming young gods tried to take him towards them and the asuras won'tallow. Aditya being worshipped by both of them he dwelled between both of them. They were from

various fields of life, from various castes and various religions. Only way to govern all of them hethought was - Sathya and Dharma-only these two principle.

Satva, rajo, and tamo gunas are also predominant in the daily time cycle.

4 - 8 a.m. Satva

8 - 12 a.m. Rajo

12 - 4 p.m. Tamo

4 - 8 p.m. Satva

8 - 12 p.m. Rajo

12 - 4 a.m. Tamo

One must get up early in the morning and avail of the satva guna of the nature. In Puttaparthy westart the day at about 5 a.m. and start with the pranovapasana. During the course of day we fall downfrom our state of consciousness of the mind where as the Ishvara does not. That is the difference.

Mahishasura - passion or desire, Shumbha - lazyness, Madhu and Kaitabha - sensual pleasures,these are symbolic meanings of stories in puranas where they are defeated by the Mahalakshmi or thelife force in the body or the vitality of the body. Same body has pandavas and kauravas. Prana, apana,vyana, saman, udan are the five pranas or five pandavas in the body, kauravas are the evil forces withinourself. War is not external but it is internal.

If both the divine and undivine people reside in God, how he manages them. They reside invarious lokas which form various lymphs of God.

Bhuloka, Bhuvaloka, Svargaloka Maha, Jana, Tapoloka and the Sathyaloka are the seven lokas.Sathya loka is the Sahastrara.

meneMeer<e&Î Heg©<eÎ

menee#eÎ menÒeHeele

Divine worship God

Gandharvas and Apsaras worship each other.

Gods worship the nectar.

Undivine are attached by Maya, as a result of which every soul gets what they seek and God isjust a witness to the entire Leela.

100 Manushyanada makes 1 Gandharva ananda

100 Gandharva ananda makes 1 Svarga ananda

100 Svarga anand makes 1 Devata ananda

100 Devananda makes 1 Indra ananda

100 Indra anand makes 1 Vrihatspati ananda

100 Vrihatspati anand makes 1 Brahma devananda

100 Brahmadevanand makes 1 Hiranya garbha ananda

100 Hiranyagarbha makes 1 Brahmananda.

If you see the above table then also you can understand how various lokas are formed and all ofthem together form the body of Veda Purusha. If you seek the brahma ananda you cross all these lokasand you are a free soul.

lelHeg©<ee≥e efJeodcens ceneosJee≥e Oeerceefn leVees ©ÍÎ “eÆeeso≥eeled ~

lelHeg©<ee≥e efJeodcens Je¨e¿legC[e≥e Oeerceefn leVees oefvle “eÆeeso≥eeled ~

lelHeg©<ee≥e efJeodcens Je¨e¿legC[e≥e Oeerceefn leVees veefvo “eÆeeso≥eeled ~

lelHeg©<ee≥e efJeodcens cenemesvee≥e Oeerceefn leVees <eCcegKeÎ “eÆeeso≥eeled ~

lelHeg©<ee≥e efJeodcens megJeCe&HebKee≥e Oeerceefn leVees ie©[Î “eÆeeso≥eeled ~

Jesoelceves efJeodcens efnjC≥eieYee&≥e Oeerceefn leVees ye¥Ôe “eÆeeso≥eeled ~

veeje≥eCee≥e efJeodcens JeemegosJee≥e Oeerceefn leVees efJe<CegÎ “eÆeeso≥eeled ~

Je˝eveKee≥e efJeodcens leer#Ce ob‰^e≥e Oeerceefn leVees vejeEmen “eÆeeso≥eeled ~

Yeemke¿je≥e efJeodcens meneefke¿jCee≥e Oeerceefn leVees Deeefol≥eÎ “eÆeeso≥eeled ~

JewÈeeveje≥e efJeodcens ueeefueuee≥ew Oeerceefn leVees DeeqiveÎ “eÆeeso≥eeled ~

ke¿el≥ee≥ev≥ew efJeodcens ke¿v≥eekeg¿cee≥ez Oeerceefn leVees oge|ie “eÆeeso≥eeled ~

meeF&Èeje≥e efJeodcens mel≥eosJee≥e Oeerceefn leVees meJe&Î “eÆeeso≥eeled ~

meeF&jecee≥e efJeodcens Deelceejecee≥e Oeerceefn leVees yeeyee “eÆeeso≥eeled ~

“esceelceves efJeodcens meeF& osJee≥e Oeerceefn leVees efnjC≥eieYe&Î “eÆeeso≥eeled ~

One should chant all these gayatries at least once in a day and pray to Baba so that you are awayfrom all evil forces. God witnesses that the asuras were attached with maya and so they died.

le$e ke¿es ceesnÎ ke¿Î Meeskeb¿ Ske¿lJecevegHeM≥esleÎ ~

Body is going to be perishad, so one should do good, do good, do good. --- as only that will giveyou a new birth with new body and a pure mind.

$e›lees mcej ke=¿lees mcej ~

Ruto means where your words actions and thoughts are in perfect union - that is sadhana of lifeand that leads to vidya.

Demelees cee meodiece≥e ~

lecemees cee p≥eesefleie&ce≥e ~

ce=l≥eescee& Dece=leb iece≥e ~

Poornamadah Poornamidam

Poorna that is complete. One is the masculine and other is faminine.

So this poorna has to be Brahma only. Who it is that we call it as it or He; He or he ? First twowords only put forward so many questions. If the brahma is 'He' what happened to 'her'. So it has to be'it' only, where both are there.

Poornat, ... Poornam Udachyate

From that Poorna which you may say the Universal Mother and Universal Father, it - the child isborn, which is also poorna or complete.

Poornasya Poormadaya

When you remove the child - that is your self or your ego again Poorna only remains that is theforth line.

Poornam eva avashishyate

Whole process of I to i and again merging back to I is explained here in this shloka.