Review Of Paul Brunton's Book By Sri Hari

A Search In Secret India by Paul Brunton
Paul Brunton is one of the most well-known spiritual seekers of the 20th century and in this book, he shows us his fascinating journey of exploration of those lesser known aspects of India in search of a true spiritual guru.When I read this book, I was simply fascinated by two aspects: first, how a westerner approaches some of the wildest parts of India alone and fully prepared to meet disappointments and obstacles. Secondly, the immense thirst for spiritual progress that is within Brunton which allows him to seek out the true Yogis and Rishis while distinguishing them from the lower aspirants, the dark practitioners of occult (the Black Magicians), the street jugglers and performers and the plain frauds. It is obvious from the beginning that Brunton was not satisfied with theories but that he needed a true demonstration of a Yogi's powers. In the first half of his quest, we read about his meeting with a few Yogis who show him the right path and also some self-proclaimed Messiahs who have much to say but little to show. Paul Brunton's ruthless logic, analysis and his stubborn insistence on proof of spirituality and Yogic powers sometimes helps him and sometimes confuses him. The true Yogis are not interested in showing off their powers, and Brunton quickly realises this.The turning point of Brunton's journey comes when he meets one of the greatest spiritual giants of India and indeed the world, the Shankaracharya of Kanchi -- one of the highest gurus in the most revered lineage of spiritual supermen. With the guidance and blessings of the Shankaracharya, Paul Brunton's journey becomes less sporadic and more focussed. The clear difference in this half of the book is seen by the way he approaches the holy men of India. He unconsciously loses some of his cynicism, but still holds on to his science and logic to help him on his quest. He finally ends the journey at Arunachala hills -- the home of one of the spiritual beacons of the 20th century: Ramana Maharishi.At this point one would have suspected that Brunton would have found true peace at last. But his western training, his in-built cynicism and natural doubts start taking over his mind once again and he becomes restless again. Once again he starts his travels around India in search of Yogis and spiritual men who can really give him solid, physical proof of their powers. Once again, and unsurprisingly, he meets a few disappointments and ends up a confused man. Finally just before he decides to leave India for good, he has another inspiration (a vision or a dream?) which brings him back to Ramana Maharishi, and Brunton realises at long last that he has found his true spiritual Guru.For those interested in spirituality and religion, Brunton's book is a real eye-opener. His writing style is smooth and easy, and yet slightly awkward at times. Brunton sometimes also irritates the reader with traces of egotism when he easily dismisses something as being nonsensical. His insistence of physical proof also grates the reader sometimes, because spirituality and religion don't always lend themselves to proof but to personal experience. The turning point comes when Brunton realises this fact, thanks to his experiences at the Ramana Ashram. Brunton's curiosity also helps him seek out some of the lesser, but more interesting characters, like the snake charmers, the street jugglers and the low-down black magician who work on the streets for the sake of a few pies or annas. His recounting of some of these experiences also help the book flow and lighten up the atmosphere. In that way, his two meetings with the "Messiah" Meher Baba is one of the most hilarious parts of the book.On the whole, a truly fascinating book that shows the physical and spiritual journey of a true aspirant and also a book that provides a road-map to future spiritual seekers. That his book is targetted at a Western audience is very clear. Though written in the early part of the 20th century, this book continues to inspire even today. At a time when most Westerners considered India to be a dark land of primitive people, Paul Brunton takes the time and trouble to show otherwise. Truly a laudable effort. I give it a 5/5 purely for its authenticity and readability, if not anything else.
If you get a chance please do read the book by Paul Brunton

Fifty Divine Thoughts

50 Divine Thoughts
Courtesy Kanchi web site
In the unbroken line of preceptors from Adi Sankara Bhagavatpada, downwards our beacon light in the Santana Vaideeka Marga, Sri Chandrasekharendra Saraswathi, the 68th Sankaracharya, shone as bright as Adi Shankara. It was the good fortune of his devotees and of this century, that He was the exemplar for prompting peoples' knowledge, faith and interest in the Karma-Bhakti-Jnana marga. For the learned and the layman, He expounded words of wisdom. These run into over 4000 pages and are being published in various languages. Indonesia has been similar to India, in their way of talk, habits, worship and culture. This has been so for ages. It is a true fact that Sri Mahaswami (Sage of Kanchi) had an affection towards the people of Indonesia. This book titled "Divine Nectar 50" has been translated into the Indonesian language by IBA NOOR AND STAFF "REALIA" Indonesian language school, Yogyakarta, Indonesia and published by P.R. Dandapani of P. T. Ispat Indo, Surabaya, Indonesia, while N. Rajan of UCO Bank Madras has been the co-ordinator . we bless the families of IBA NOOR, STAFF of "REALIA" , P.R. Dandapani, and N. Rajan and pray to MAHATRIPURASUNDARI SAMETA SRI CHANDRAMOULEESWARA that all Indonesians should read this book and benefit thereof. May those engaged in this noble task be the recipients of all bounties and we offer our blessings.

The medicine of Grace to wipe out our sorrows is to develop unshakable faith in God and tolerance is the medicine of Grace to wipe out our sorrows. Bhakti alone can give us the capacity to put up with sorrows. Temples are the agencies for developing that Bhakti. Hence, the need for temples at all places. All offerings to the deities in the temples are tokens of our gratitude to God.
That which is within all, which is seen as "This" is the source. He who is within and sees as "This" is God. It is the reality. It is in yourself. What is limited is Sadhana; what is unlimited is the end.
He alone is an Acharya, who, after clearly understanding the conclusive teachings of the Sastras, makes the people of the world gain their welfare by making them stick to the path shown in the Sastras and also himself does everything according to Sastras and remains in that experience.
Many acts relating to God, like building temples, digging tanks are performed. While executing them, there would be many difficulties. There would come also several kinds of dishonour. Not minding any of these, they would complete their tasks with mental one-pointedness removing impurities from their minds and letting the mind wander. By straightening their mind, they acquire mind control and at the end, they realise the Reality that is to be known. Digging tanks, building temples and such other acts are called poorttam. The performance of sacrifices, etc., is known as ishtam. Combining these two, we have the word Ishtapoortam.
In all that you do, let love be the sole motive. Any need must be with reference to another. Let action be out of love. Passions such as desire and hatred , anger and malice must be totally eschewed. If love becomes the grounding principle of all deeds . then most of the ills of the world will vanish.
We know many faults we commit, even if others do not know them. Sometimes we realise we are doing so many evil things and repent bitterly and feel why we should be born . Our duty is to pray to God -"I have committed so many faults. Will you not, 0 God, give me the will power not do like that in future and will you not purify my mind?" We must note down in a diary every night before we go to bed the faults committed by us and pray to God to give us courage and intelligence not to do so. This must be propagated widely.
Parameswara and Sriman Narayana are one and the same in reality. They are not two. This is the conclusive view of all the sastras. Names differ, forms are different, occupations vary, but the reality which is within Them is one and the same.
What is the purpose of human birth? To earn, to eat, to undergo misery everyday and finally to die? Instead of earning and suffering, can we not die now? The purpose of birth is to avoid re-birth. Except man, all animals grow horizontally. Only man grows vertically. Instead of growing horizontally, it is God's will that he should grow vertically in order to look up. God has given to animals devices for self-protection; to man alone He has given intelligence. By doing nothing, we avoid re-birth; By giving up attachment, we avoid sins.
When any object is consumed by fire, it becomes charred. If that black residue is burnt again, it becomes white ash. White ash continues to remain white even when burnt again. This shows that white is the ultimate and black is proximate to it. Science tells us that diamond and coal are basically one. White and black are not colours. The primary colours get separated from the objects to which they are attached when subjected to the test of fire and ultimately white. Similarly, in the mental and spiritual place, the Ultimate Reality is Siva, who is white and proximate to Him is Parvati, who is dark. When we test everything in the fire of Jnana, or true knowledge, the residue is Siva. Ash in the material plane corresponds to Siva in the spiritual plane. We smear our bodies with the sacred ash to remind ourselves of Siva and the fact that the ultimate goal of life is Siva.
Much is said about the personal God and the impersonal absolute God with attributes and without attributes. It is only when all the colours in the light mix together that we get the colourless rays of the sun. Similarly by the very virtue of being the abode of attributes, God becomes Nirguna, attribute-less.
By education we realise Truth. There are many truths, History is one truth. Geography is one truth, Mathematics is one truth. The content of truth is the greatest in Mathematics. In others, there is an element of imagination. In Geography, we come across names Asia, Africa, Madras, Calcutta, etc. These names were given by us. By imagination, we have given names "plateau" "valley", etc. By a process of gradual elimination of all that is imaginary, when we arrive at truth, that Truth is found to be God. To think of Him with real devotion is the fruit of education.
What is the use of education? Its first use is to develop humility (vinaya). In olden days, the disciple who went to a guru was called "vineyan" meaning a person of humility which is the hall-mark of Instruction he had from his guru, the fruit of education. Education without humility is no education. Education is the same today as it was before, but methods have changed. The medicine is the same but if the diet is changed, the medicine becomes poison. Education has today become merely the means of livelihood. For true education, the student should go to a guru and follow the guru-kula system.
Right education should make us know that God is the Truth. Knowledge must fill one with good qualities, through which one can realise the Truth, that is God. Therefore, the goal of knowledge is the understanding of the Ultimate Truth. The first fruit of education must be humility and self control.
The total surrender to the Lord is a means of learning our insignificance and the transcendent grace of the Lord.
If we engage an inquiry into the Atman, at the end of it, it will be clear that God is in us as our very self. When that stage is reached, we have no use for the devas. Then all karmas will fall away from us. But, until then, we must obligatorily do the karmas directing them to the Gods.
Those who are the leaders of a group, society, or state should not neglect the established religious customs and usages. For themselves the may mot be in need of Church ceremonies, for instance, their advance in spirituality may not require them. But if they begin to neglect them, the people for whom the rituals are really helpful, will also start neglecting them. This would be setting a bad example. In the words of the Bhagavad Gita, the wise one should not unsettle the minds of those who are ignorant, and are attached to action: on the contrary, he should encourage them to perform what they should perform, by himself doing the appropriate actions well and with diligence. It is duty cast upon the leaders and those that are at the top to lead the people from where they are, and not to refrain from participation in the traditional ways of worship.
Of all scriptures, the Gita has acquired a specialty of its own. Like this, there are many other books of wisdom. In the Mahabharata, there are many chapters teaching wisdom. Besides, in the Sivapurana, Vishnupurana, Skandham, etc., there is Jnanopadesa. So also in agamas. But what is the special importance of Gita due to? Not only in our country but in countries like Java, people follow the Gita. My inference is that because it was born in an atmosphere utterly free from attachment - attachment to life, attachment to body, attachment to kith and kin, but out of attachment only to Reality, it has become so famous.
On deep consideration, ahimsa appears to be good as an ideal or for preaching. But practically speaking, it is difficult to follow fully. First of all, we must love others. But if we love anyone too much, the end is sorrow. Therefore we should love God who always gives happiness and not sorrow. I ask myself if we love God, should we not love anyone else in this world? So long as there is false knowledge which distinguishes God from the rest of the world, there will be differences. If we attain Jnana that God is all, we will develop the same love for all that we have for God; This is the sign of Ahimsa.
For the sake of food, clothing and shelter, everyone is toiling and sorrow-stricken. If sorrow is to be banished and if we are to be ever happy, we must dedicate all our actions to God. If we get His grace, then we need not do anything and can be happy. God is a good master. By praising Him always, we cannot please Him. He is indifferent to our praise or dispraise, action or inaction. But all our actions are ordained by Him and are meant only to purify our minds.
Why so many Gods? Is it not enough to have only one? Other religions speak of one God only and not many. We are assailed by such doubts. We eat to satisfy hunger, the stomach becomes full, there is no trouble or hunger. Then why can't we take cooked rice alone? Why should we eat so many side dishes? So, if we eat, it is just not to fill the stomach, but we want food tasty to the palate and pleasing to the eyes. Whoever is attracted to a particular God he worships that.

The Illusory World

The illusory world
By Swamy Gautmananda

Courtesy The Hindu

The spiritual path can be trodden only when one turns away from material objects. Desire, lust and greed for worldly possessions are strong temptations that have to be staved off. The Bhagavad Gita says the life of renunciation is the primary characteristic of spiritual life.
Sri Ramakrishna’s spiritual vision too cautioned against wealth and desire and extolled the value of honesty, openness and mental purity as the most essential requisites of the spiritually inclined, Sri Ramakrishna was able to rise above the differences in name and form that easily attract one’s attention. To understand the divine nature within beings, one has to introspect and engage in the task of identifying who is the real “I” in every person. Is it one’s body, mind or intellect recognised in relation to one’s name or status? Or is it the inner Self (Atma) that is free, immortal and unattached? Realising this divine spirit as the common denominator pervading all aspects of creation is the essence of Brahma Jnana. This Self is pure but when in association with the world and the body is unable to recognise its true nature. The air always remains pure though it carries good and bad smells. One should be able to view the inner Self as the agent of divine will that is in the physical body for a certain period of time to exhaust its karma. All are subject to Prakriti and none can evade the consequences of one’s actions.
Lord Krishna points out that the entire universe functions because of His Maya Shakti and abiding in the hearts of all beings, His power causes them to act as if they were mounted on a machine. But human beings falsely assume that it is through their effort that they live and act, just as the child seated on the toy horse or elephant in a merry-go-round thinks it rides when the unit is switched on.
This sense of ego, the sense of I and Mine (Ahamkara) that attaches itself to the Self is the cause of delusion. The Jivatma should understand that its very existence and ability to function are all due to the divine will. Human birth is a valuable opportunity to get release from the cycle of Samsara. Gaining the truth of the illusory nature of the world can tear the veil of Maya.

Law Of Karma

LAW OF KARMA

By Sri.L.Sampath Kumar

Courtesy The Hindu
The law of Karma enjoins the immortal Atma to take a suitable birth according to its Karmic deserts and countless Jivatmas are thus born into the cycle of Samsara. It is very difficult for the soul to rid itself of the Karma that has accumulated through endless births.
binding effects of Karma that easily make the soul identify itself with whatever body it takes as its dwelling place. An oft quoted story illustrates the fact that even great Yogis who can divine the past, present and future have succumbed to its compelling force.
It is said that a knowledgeable preceptor once foresaw his imminent death and also his next birth as a pig; as a yogi he detested the idea of being born as a pig and told his disciples to kill the pig in whose body he would be born at a particular place and a particular time. The idea was to get out of the birth as a pig as quickly as possible. But when the Atma was born in the body of a pig, it got attached to it forgetting its earlier aspirations and managed to escape death at the hands of the disciples.
A sincere seeker of salvation has to find the means to get out of Samsara by severing the bond of Karma, and the solution is to be found in the Sastras. But again one has to have faith in the teachings of the Sastras if one has to really understand its import.
The Bhagavad Gita has the Lord as the preceptor and Arjuna, the despondent warrior, is symbolic of the seeker of salvation. The Lord’s teachings are extolled as the very essence of the Upanishads and Lord Krishna’s direct exposition of the esoteric Vedic truths carries a special quality of practicality to such sincere seekers.
The very first advice is to recognise the dichotomy between the body and the soul, and realise the worldly objects are only temporary. With this conviction the Jivatma can seek to nurture the soul rather than the body and slowly make spiritual progress. The real fight is not the manifested one in the battlefield but the one that is enacted within each Jivatma when it has to reject the claims of the physical body and the material world and strive to realise its divine and immortal nature.

What is karma?Cause and effect.

Whatsoever a man soweth, that he shall also reap. For each action there is an equal and opposite reaction. There are a lot ways to describe karma, but it is essentially the belief that your present circumstances are the product of previous actions, and what you do today will affect what happens tomorrow. Karma is also associated with past lives -- each time you're reborn, the energies from your previous lives influence the conditions of your current life.

Yaksha Prashna & Uttara

Images Of Yaksha

YAKSHA PRASHNA(The Questions of the Yaksha)

What is weightier than earth?
Mother
What is taller than the sky?
Father
What is faster than the wind?
Mind
What is more numerous than grass?
Thoughts
kimsvidgurutaram bhumehkimsviduccataram ca khatkimsvidccheghrataram vayohkimsvidbahutaram trnatmata gurutara bhumehktatpitoccatarastathamanahshighrataram vataccinta bahutari trnatCommentaryi) We call this earth Mother Earth - Bhumi Mata. We worship her as a mother. What can be more important? The mother who gave birth to us is more important. Our mother is verily our God.ii) For us humans our parents who gave us life in this world are like gods, the highest, the most important beings. This is consistent with the Upanishadic pronouncement "Matr devo bhava, pitr devo bhava" (May your mother and father be like gods to you).iii) In an instant the mind can travel anywhere, everywhere and back again.iv) What grows faster than grass? Thoughts grow faster. Waves and waves of thoughts arise in our minds constantly and move away. There is no end to it. They grow and grow and continue to grow with newer and newer layers of thoughts - faster than grass.Summary1. We should respect our parents.2. We should keep our mind under control.3. We should trim our thoughts, weeding out unnecessary worries.
Who is the friend of a traveller?
A companion
Who is the friend of a householder?
A spouse
Who is the friend of the sick?
A doctor
Who is the friend of the dying?
His charity
kimsvi tpravasato mi tramkimsvinmi tram grhesatahaturasya tu kim mitramkimsvinmi tram marishyatahsarthahpravasato mitrambharyamitram grhesatahaturasya bhisan mitramdanam mitram marishyatahCommentaryi) A traveller's best friend is the companion traveller.ii) A householder's true friend is his wife. A Hindu man takes a woman by the hand at the wedding ceremony and walks seven steps (sapta padi) with her around the fire as both pledge their eternal friendship to each other. He says: "With these seven steps you have become my life's companion. We are both friends. I shall never fail to be your friend. May you also never fail to be my friend . . . ." " This is the understanding, the promise, the commitment that binds a Hindu couple.iii) For a sick person the most desirable friend is a doctor.iv) For the dying person the charity done during a lifetime serves as a friend by providing a sense of fulfillment and preparation for the life to come.SummaryThis group of questions stresses the need for and the role of friends and the need to be involved with others in a mutual, healthy, giving and receiving of support. The first three friendships referred to in this stanza are with other persons but the last category, the friend at the end of one's life, is one's own lifetime of giving.
By renouncing what does one become loved?
Pride
By renouncing what is one free of sorrow?
Anger
By renouncing what does one become wealthy?
Desire
By renouncing what does one become happy?
Greed
kim nu hitva priyo bhavatikim nu hitva na shocatikim nu hitvarthavanbhavatikim nu hitva sukhi bhavetmanam hitva pri yo bhavatikrodham hitva na shocatikamam hitvarthavanbhavatilobham hitva sukhi bhavetCommentaryi) The question focuses on the need to be loved, to be free of sorrow, and on happiness and wealth.ii) The answers revolve around controlling the mind in such a way that we gradually rid ourselves of our enemies within: pride, anger, desire and greed.iii) When one succeeds in giving up desire, there is little need for material possessions and one's sense of well-being (original meaning of wealth) increases. Wealth is viewed here in the context of what one may have in relation to one's desire.Summary1. Every action/inaction is controlled by the mind. Therefore we should practice control of our minds.2. Renunciation is not mindless self-denial but a method of exerting control over ourselves.
What treasure is the best?
Skill
What wealth is the best?
Education
What is the greatest gain?
Health
And the greatest happiness?
Contentment
dhanyanamut tamam kimsviddhananam syatkimuttamamlabhanamuttamam kimsyatsukhanam syatkimuttamamdhanyanamuttamam dakshyamdhananamuttamam shrutamlabhanam shreya arogyamsukhanam tush ti rut tamaCommentaryi) To be skillful is to be fortunate and worthy of recognition.ii) To be an educated person is to be a wealthy person.iii) To be healthy is to possess the greatest gift.iv) To be contented is to be happySummary1. We should develop skills in areas which interest us most and continue to maintain those skills in order to excel.2. The emphasis in our studies should be acquisition of knowledge, especially the higher knowledge.3. A person who is not contented and is a slave to greed is a slave to everyone. A person who makes desire a slave rules the world.4. These questions and answers provide a practical guide to mental, social and physical well-being.
What is a man's self?
His progeny
Who is his God-given friend?
His wife
What supports his life?
Rain
What is his principal duty?
Charity
kimsvidatma manushyasyakimsviddaiva kritahsaktaupajivanam kimsvidasyakimsvidas ya para yanamputra atma manushyasyabharya daivakritahsakhaupajivanam ca parjanyodanamasya parayanamCommentaryi) A man's progeny represents the reflection and extension of his own self.ii) His wife is his best friend, as discussed in an earlier shloka.iii) Man's most basic need for food can be met only by adequate rainfall for crops.iv) Giving and sharing serve as the foundation upon which a person should base his or her life.SummaryThese questions and answers focus attention on those areas immediate to the individual self: children, spouse, the element essential to sustain life and the concept of sharing.Is there a person who enjoys all pleasures of the senses, who is intelligent, is respected by all creatures and worshipped by the world, who breathes and yet is not alive?The person who fails to satisfy Gods, guests, servants, pitrs(9) and his Atman(10), may breathe but is not alive.
इन्द्रियर्थननुभवन्बुद्धिमल्लोकपुजितह्सम्मतह् सर्वभुतानामुच्च्वासंको न जिवतिदेवततिथिभ्र्त्यनम्पित्र्नमत्मनश्कयह्ननिर्वपति पंकानामुच्च्वासंना सा जीवति

CommentaryThis question underscores the standard by which a person can be deemed to be a living being. To be alive in the world means to fulfill certain duties, discharge certain obligations. The reference to pitrs emphasizes the Hindu reverence for the past. The reference to Gods, guests and servants explains what must be given in return for the pleasure and respect received. The final requirement is self-respect. All these are to be viewed as components of a society that an individual must relate to. This relationship is stressed as the essential requirement to qualify a person as a human being.Summary1. We should recognize and fulfiil our responsibilities in society.2. In addition, the duties to one's own self are equally important and these include a constant effort to obtain knowledge of the self.
What makes the sun rise?
Brahma
Who moves around him?
Gods
What causes the sun to set?
Dharma
How is he held firm?
Truth
kimsvidadityamunnayatike ca tasyabhitashcarahkashcainamastam nayatikasmimshca pratitishthatibrahmadityamunnayatidevastasyabhitashcarahdharmascastamnayati casatye ca pratitishthatiCommentaryi) There are two interpretations to this riddle;(11) one sees the sun (aditya) as the natural wonder, the life-giving center of this world system and a principal creation of Brahma; the other interprets the sun to be the atma jyoti, the inner light.The sun rises into view each morning as ordained by the Creator, Brahma. At the same time, the supreme knowledge of the Vedas causes the illumination of the atma jyoti.ii) As Savitri said to Yama in an earlier section of the Mahabharata, "It is the truth of the good (people) that causes brilliance in the sun." Also, "By the power of the Rig Veda the sun rises in the morning; the same sun stays fixed at high noon by the power of the Yajur Veda; It is the power of the Sama Veda that causes his brilliance at setting."*iii) Gods keep the Atman company, just as the planets, named after the Gods, circle the sun. When the self is realized through knowledge, that inner illumination leads to the man-God relationship which is the quest of Hinduism.iv) The sun and the atma j yoti are firmly fixed in truth. The sun is held in space by physical laws of gravitation, energy and motion - by evident truths. The atma jyoti is sustained by eternal Truth, which exists beyond time.v) The end result of this knowledge is dharma or right conduct. Dharmic action performed under the guidelines of one's own faith is interpreted as the cause for the brilliance of the atma jyoti.*from the Taittiriya Brahmana.SummaryThe sun in all its phases, rising, setting or fixed in space, recalls the rising within us of the atma jyoti. The natural laws governing time and the heavenly bodies and the moral law, dharma, are equated here.

Truth Remains Hidden

YAKSHA
Truth remains hidden
By Dr.Sudha Seshayyan
Courtesy The Hindu
The truth of the Supreme Brahman is not easy to realise though the entire creation is devised and controlled by the Absolute Power. The Kena Upanishad makes it clear that this truth cannot be grasped by the senses, mind or intellect — functions available to individuals to understand the universe, world, etc. — though ironically enough it is the truth of the Brahman that activates the mind, senses or intellect.
In the Upanishad that illustrates the way of the world when the experience of ownership over wealth, possessions, scholarship, attainments, etc., easily hides the Supreme Being from one’s consciousness. Even the celestials who are endowed with superior powers were once unable to recognise the Supreme Truth when they came face to face with It. They celebrated their victory over the evil forces and attributed it entirely to their own prowess without acknowledging the truth that all their greatness was derived from the Almighty.
To teach them the truth, the Lord appeared before them in the form of a Yaksha but they did not recognise the Absolute Being. Indra sent Agni (the wise one) to find out the identity of the Yaksha. Before Agni could question the Yaksha, he was asked to identify himself. Agni sang his own praises, and was asked to burn a blade of grass. Try as he could, he was unable to do this apparently simple task. Similarly, Vayu, who boasted of his powers to blow anything, was unable to blow this blade of grass. Both told Indra of the strange Yaksha and their failure to do his simple bidding.
When Indra went to find out, the Yaksha had disappeared. But Goddess Uma appeared before him. She instructed Indra on the Atma Tatva and made it clear that every individual should realise that whatever each one of us possesses (material, intellectual attainments) are God given and remain ever grateful to Him without any sense of ego. It is by the practice of Bhakti and worship that one can clear the veil of Maya that hides the truth from our perception. The Upanishad’s method of enquiry shows that to understand the Supreme Spirit one has to transcend the human faculties to reach for the divine experience.

Yaksha
by Micha F. Lindemans
In Hindu myth, Yakshas are chthonic semi-divine beings, half god and half demon. They live under the earth in the Himalayas where they guard the wealth of the earth (gems, gold, silver, etc.).
They are led by Kubera, the god of wealth. Like their leader, they have all fat bellies and plump legs. They have no special characteristics, are not violent, and are therefore called punyajana ("good beings"). Kubera's epithet is Punyajaneshvara.
Yakshas are considered semi-divine, being both half-god and half-demon. They live under the earth in the Himalayas where they guard the wealth of the earth, and are ruled by Kubera, the god of wealth. Yakshas are pot-bellied, squat creatures and are considered to be keepers of water holes. They are very fond of riddles, those who answer their riddles are richly rewarded, while those who don't risk death. In the Mahabharata, the Pandava brothers came upon a lake that was guarded by a Yaksha. He demanded that they answer his riddle before drinking the water. Only the eldest brother Yudhistira, paid heed to the Yaksha's demand. Enraged, the Yaksha killed all the Pandavas, except Yudhistira. He then asked Yudhistira, "What is the greatest wonder of life?" To which Yudhishtira replied, "That every man must one day die, yet every man lives as if they were immortal." Pleased with the reply, the Yaksha blessed Yudhishtira, revived his brothers and gave him rich gifts. Yakshas have been worshipped in India long before the Vedic tradition took root. Such was their popularity that even Buddhists and Jains were forced to include these mysterious spirits in their pantheon. The images of Buddha and the Jains are often shown flanked by images of Yaksha and his consort, the Yakshi. Hindu temple walls are adorned by images of Yakshas.

We shall post the Yaksha's Question Answers in our next posting.

Prayer Brings Proseperity

The Practice Of Prayer

The practice of prayerBreath has been given to you by the Lord to be spent in prayer. Kneel down and pray, but let it not cease when you rise. Prayer should be lifelong; and your life should be one long prayer.
There are no problems that cannot be solved by prayer, no suffering that cannot be allayed by prayer, no difficulties that cannot be surmounted by prayer, and no evil that cannot be overcome by prayer. Prayer is common with God, the miracle by which God’s power flows into human veins. Therefore kneel down and pray.
When the storms of lust and anger, vanity and viciousness rage within your bosom, kneel down and pray. For the Lord, and He alone, has the power over the elements. In thy supplication is thy strength, shielded by His mercy, and spurred on the path of righteousness by His Divine Will.
Kneel down and pray. Pray not for earthly goods or for heavenly pleasures, but pray for His grace. "Thy will be done, my Lord! I want nothing for myself." This shall be thy prayer. For you know not what is good for you; you may be asking for trouble, and praying for perdition. Pray for Grace and that His righteousness might descend on the soul.
Greet the dawn of the day and bid adieu to the setting sun with a prayer of thankfulness- firstly for a fresh day granted, and lastly for His Grace received. Thus shall your life be blessed and thus will you radiate His blessings to all around you.
Benefits of prayerPrayer is a mighty spiritual force. It is spiritual food for the soul, a spiritual tonic. Prayer is a powerful spiritual current. There is nothing so purifying as prayer. If you pray regularly, your life will be gradually changed and moulded. Prayer must become habitual, then you will feel as if you cannot live without it. It lightens the heart and fills the mind with peace, strength and purity. When the mind becomes pure through the power of prayer, the intellect becomes sharp and keen. Prayer elevates the mind. When you link yourself with the inexhaustible cosmic powerhouse of energy you draw power, light and strength from Him.
Prayer is a trusty companion along the weary path to liberation. It is the rock to which a man can cling when he is drowning in the ocean of births and deaths. It frees him from the fear of death and brings him near to God, making him feel the divine Consciousness and His essential immortal nature.
Prayer works wonders and moves mountains. Even when the medical board pronounces a case to be hopeless, prayer comes to the rescue, and the patient is miraculously cured. There have been many instances of this description. You may be aware of this. Healing by prayer is really miraculous and mysterious. Prayer is an unfailing remedy in all situations.
Many a time I have experienced its marvellous potency. You too, can experience it.
Pray and prosperYou cry when your house is burgled; you weep and wail when your child dies; you writhe in agony when your limbs are crushed. O man! Do you ever cry for God? Cry for Him always. He will avert all kinds of calamities. Twine yourself around Him for support. You will be free from the injuries of life. Follow this method and reap the harvest. Pray and prosper. None in this world will save you. It is God alone who loves you most. Call on Him and invoke His mercy. Pray fervently from this very second. You will attain eternal bliss.
True Prayer
Prarthana
Twameva mata cha pita twamevaTwameva bandhushcha sakha twamevaTwameva vidya dravinam twamevaTwameva sarvam mama deva deva
You are my mother and my fatherYou are my relative and friendYou are my knowledge and my wealthYou are my all O Lord of Lords.
Satvika Tyagamti
कयेना वाचा मनासेन्द्रियेर्वबुद्ध्यात्माना व प्रक्रिते स्वभावाथ्कारूमी यद्यद सकलं परस्मैनारयानायेती समर्पयामि
Whatever I do with my mind, body, speech or with other senses of my body,Or with my intellect or with my innate natural tendenciesI offer everything to Narayana
Prarthana
मुकाम करूति वाचालाम्पंगुम लंघयते गिरिम्यत कृपा तमाहम वन्देपरामानान्दम माधवं
You make a dumb person a talkative personYou can make a lame person jump over a mountainI salute to You and seek that mercy of Yours O Madhava.
Vasudeva sutam DevamKamsa Chanoora mardhanamDevaki paramanandamKrishnam Vande Jagadgurum
I salute to the Go Krishna who is the Son of Vasudeva,Who killed Kamsa and Chanoora,Who is the source of Bliss to His mother DevakiAnd who is the Teacher of the Universe.
Kararavinde na padaravindamMukharavinde viniveshayantamVatasya patrasya pute shayanamBalam Mukundam manasa smarami
I remember with all my heart the Child Mukundawho is sleeping on the leaf of the banyan tree (at the beginning of the Universe)
Sri Krishna Govinda Hare MurareHe Natha Narayana VasudevaJihve pibaswa amritam yat devaGovinda Damodara MadhavetiSri Govinda damodara MadhavetiSri Govinda Damodara Madhaveti.
O Krishna! O Govinda! O Hari! O Murari!O Master! O Narayana! O Vasudeva!I drink the nectar of your nameBy calling on You as Govinda! Damodara! Madhava!Govinda! Damodara! Madhava! Govinda! Damodara! Madhava!
Closure
Yani kani cha papaniJanmantara kritanichaTani tani vinashyantiPradakshinam pade pade
I rotate in my place(in front of the Deity) to kill all my sinsThat I may have committed in my past births
Prakrishta papa nashayaPrakrishta phala siddhayePradakshinam karomityamPraseeda Parameshwari
O Parameshwari, please show mercy on meI rotate in my place in front of youTo kill all my sinsAnd to seek Your blessings
Anyatha sharanam nastiTwameva sharanam mamaTasmat karunya bhavenaRaksha Raksha Maheswara

we do not have any other shelter other than you,be kind enough

to take care of us o mahaeswara

Wonderful Paintings Of God For Us

The Day the Paint Box fell from Heaven".

(This is a real place outside Bakersfield,California)

We live in an awesome world. Make it an awesome day. Peace To All and May God Bless You Live simply. Love generously.Care deeply. Speak kindly.
Leave the rest to God.

To View Enlarged Pictures Click On The Pictures

Saint Ramnuja The Great Visionary

Great visionary
By Sri.V.S.Karunakaran

Courtesy The Hindu

A person who is popular among the laity will not appeal to the intelligentsia, while an intellectual will be appreciated only by a few. This is a common phenomenon one can observe in the world but Ramanuja was an exception to this. He had a mass following and also a broad spectrum of disciples ranging from an exceptional logician to a dumb person. His compassion for suffering humanity made him consolidate the system of Visishtadvaita into an inclusive philosophy, which is apparent from a perusal of many incidents in his life.
it was evident that Ramanuja was a visionary even in his youth. One oft-quoted example of his ingenuity was the manner in which he interpreted a scriptural verse when his teacher Yadavaprakasa’s explanation hurt his sentiments. Ramanuja provided many meanings much to the astonishment of Yadavaprakasa, an acclaimed scholar who had a dictionary to his credit. This made the teacher jealous and Ramanuja had to part ways with him, but in his old age Yadavaprakasa acknowledged Ramanuja’s greatness and became his disciple.
Ramanuja’s prowess as a commentator has to be appreciated from the insight he brings to bear on every verse. In his commentary on the concluding verse of the Bhagavad Gita, “Wherever there is Sri Krishna, the Lord of Yoga, and wherever there is Arjuna, the wielder of the Gandiva bow, goodness, victory, glory and unfailing righteousness are there: such is my conviction,” he states that this is Sanjaya’s reply to Dhritarashtra’s question to him in the beginning: “Gathered on the sacred soil of Kurukshetra, eager to fight, what did my sons and the sons of Pandu do?” Desika points out that the description of Arjuna as the wielder of the bow is elucidated in the commentary as his surrender to the Lord after listening to His teaching. So a total transformation took place in Arjuna. He who had thrown down his bow and arrow refusing to fight when confronted with the reality of fighting with his kith and kin when the two armies had assembled at Kurukshetra, in total obeisance to Krishna prepared to do his duty took up arms

Ramanuja's Place in the History of Indian Philosophy
Ramanuja stands in the Indian philosophical tradition as one of its most important figures. He is the first thinker in this tradition to provide a systematic theistic interpretation of the import of the Vedas. His uncompromising stand on the side of common sense and moral realism stands as a striking contrast to stereotyped accounts of Indian philosophical thought as otherworldly and amoral. And while his significance in the history of Indian philosophy may be under appreciated, his greater influence on the character and form of popular Hinduism may also be under-recognized, despite the fact that he is regarded as a saint in many parts of Southern India. According to Karl Potter, "…Ramanuja's tradition can be said to represent one of the main arteries through which philosophy reached down to the masses, and it may be that Vishishtadvaita is today the most powerful philosophy in India in terms of numbers of adherents, whether they know themselves by that label or not" (Potter p.253). Whether Potter is correct or not, Ramanuja is an Indian philosopher who defended the symbiosis of the spiritual, moral and practically earnest life.

The Tailors Needle

The Tailor's Needle
A tailor was at work. He took a piece of cloth and with a pair of shining, costly, scissors, he cut the cloth into various bits.Then he put the pair of scissors at his feet. Then he took a small needle and thread and started to sew the bits of cloth, into a fine shirt. When the spell of sewing was over, he stuck the needle on to his turban.The tailor's son who was watching it asked him: "Father, the scissors are costly and look so beautiful. But you throw them down at your feet. This needle is worth almost nothing; you can get a dozen for an anna. Yet, you place it carefully on your head itself. Is there any reason for this illogical behaviour?"
"Yes, my son. The scissors have their function, no doubt; but they only cut the cloth into bits. The needle, on the contrary, unites the bits and enhances the value of the cloth. Therefore, the needle to me is more precious and valuable. The value of a thing depends on its utility, son, not on its cost-price or appearance."Similarly, there are two classes of people in the world-those who create dissensions and disharmony, who separate man from man; and those who bring about peace and harmony, who unite people.The former are generally the rich people, powerful politicians and kings; the latter are generally the poor devotees of God, the penniless wandering monks, and mendicants. The Lord makes use of both to carry on his function of providing the field for the evolution of individual souls. He throws down on the dust the mighty kings and millionaires who create wars and disharmony; and He keeps the poor, pious devotee over His own head. In His eyes the scale of values is entirely different!

Vishnu The God Kind

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Vishnu

Vishnu, preserver of human life is one of the three gods of the Trimurti. He is a generous God and known as being ‘Sattvaguna’ (kind and merciful). Vishnu is the only God of the Trimurti who is reborn whenever there is a crisis on earth.
If ‘Dharma’ (righteousness) is disturbed, Vishnu descends to earth as an avatar (a human form) to fight the forces of evil.
The Puranas list the Dasavatars’, ten avatars, Vishnu took on to sustain the cosmos. Seen in order, they represent the evolution of mankind from the fish stage to ‘Purusha’ (man).
These avatars were Matsya (fish), Kurma (tortoise), Varaha (boar ), Nara-simha (man-lion), Vamana (dwarf), Parashurama (a powerful warrior), Rama, Krishna, Buddha and Kalki (white horse).
A romantic aspect of the myths, is that whenever Vishnu descends to earth he marries Lakshmi (his Goddess wife). They are destined to marry on earth as in heaven. When Vishnu is Rama, Lakshmi is born as Sita. As Krishna he marries her as Rukmini.
Matsya (Fish)
The story of the fish avatar, is Hindu, but the likeness to Noah is uncanny. A great flood threatened to submerge Manu (a patriarch who once ruled the earth). Manu asked a for a bowl of water which he needed for his religious rites. In the bowl was a fish who told Manu that if he looked after him, Manu would be saved from the flood. Manu agreed and took the fish to the ocean.
In the ocean the Matsya grew to whale-like proportions. Taught by Matysa how to build a ship Manu could sail during the flood.
While the deluge ripped the land apart and treacherous waves rose from the ocean, Manu was safe. Matsya was his tether who towed the ark to safety. When they reached the shores they found a dead and barren land ravaged by the storm .
Manu found the cargo contained the seeds for every form of life, from which he could sow the world. Vishnu as Matysa supported Brahma who renewed the world together.
After the deluge, many cosmic treasures sank deep into the ocean. The Asuras (demons) were in race against the Devas (minor gods) to churn the oceans for amrit (the nectar of immortality).
Vishnu appeared as Kurma (the tortoise) who sided with the Devas. Together, they decided they would create a churn for obtaining the amrit.
The serpent Vasuki was threaded around Mount Mandara to create a churn. Kurma dived to the floor of the ocean and balanced Mount Mandara on his back. In the grip of Kurma’s cosmic force, Mount Mandara could not sink into the ocean bed.
The Gods churned, and the nectar of immortality came to their hands. As they continued to churn, fourteen treasures appeared. For Kurma the most precious was Lakshmi, the Goddess of beauty and good fortune who would be his wife.
When the demon, Hiranyaksha dragged Bhoomi Devi (Mother Earth) underwater, Vishnu took the form of Varaha (a wild boar). After a fierce battle he overpowered the demon and lifted Bhoomi Devi from the waters. He pushed with his snout and the land puckered forming the Himalayan Mountains. He dragged more land from the sea and shaped the Indian subcontinent.
During the satayuga (first epoch) a tyrannical Daitya (demon) tormented the world. No god could overcome him and with each battle he won, the Daityas pride grew. Crazed by his invincibility he shot an arrow at a pillar to defy Vishnu. Vishnu burst out as Narasimha (man-lion) and tore Daitya to shreds.
Later Bali, the King of the Daityas had become ruler of the world. He had wisely worshipped Vishnu who had granted him a special boon. Protected by this boon Bali became a cause for celestial concern. When all the other Gods were overcome they pleaded to Vishnu for help.
Vishnu took the form of Vamana (a dwarf), and was born as the stunted child of Kasyapa and Aditi. He went as Vamana to a yagna (sacrifice) being performed by Bali.
Bali was offering sweets to all those present at the yagna.. Vamana held out his hands and said he was a poor peasant. He asked for as much land as he (Vamana) could cover in three steps. Bali took a look at the dwarf peasant and granted him this boon.
Vamana expanded to a cosmic size. His first step covered the earth, the second reached heaven. Vamana’s third step would have reached the lower world but Bali bowed before Vamana realising he had to be Vishnu. Pleased by Bali’s humility, Vishnu spared him and gave Bali a kingdom of his own in the netherworld.
In the Treta epoch, (the age of the sacred fires) the warrior class were becoming dominant. Their weaponry made them aggressive. They were subjugating ordinary people. The Gods wanted power to revert to the priests. Vishnu appeared as Parashurama, and took away the powers of the warriors returned it to the scholars.
As Rama, Vishnu came on earth to slay the demon Ravana. A legendary man, his compassionate nature and his belief in duty elevated him as ‘Maryada Purusha’, ideal man.
In his eighth Avatar, Vishnu was Krishna the greatest teacher whose words form a priceless Hindu scripture, ‘The Bhagwad Gita’ or the guide to life.
As the Buddha, Vishnu is a great religious teacher of India. He revealed the secrets of moksha and the path to Nirvana.
Vishnu’s final avatar will be as Kalki (white horse). At the end of the present age (Kal-Yuga) he will come back riding a white horse. Predictions say Kalki will brandishing a flaming sword and destroy last demons on earth.
In his cosmic form Vishnu is seen reclining on a many headed serpent called Ananta and the oceans lie subdued under him. He holds a chakra (discus) in a hand with which he maintains order in the universe. The shankha or conch was retrieved by him during the churning of the oceans, and its deep humming sound is an evocation of the sea. He holds a lotus for peace and a gada (mace) a controlling weapon. Garuda the eagle is his celestial vehicle.
As god and in each of his avatars Vishnu plays the role of the preserver making the earth a safe heaven for his believers.

Sri Valmiki Ramayana

Sri Rama & Seetha Devi
The prefix Sri to Rama indicates that Rama is always accompanied by Srimad Valmiki Ramayana is an epic poem of India which narrates the journey of Virtue to annihilate vice. Sri Rama is the Hero and aayana His journey. We in India believe that Sri Rama lived in Treta Yug, millennia BC and we are presently concerned with what Srimad Valmiki Ramayana tells us, rather than when it was told.
This epic poem Ramayana is a smriti which is translated as "from memory". Given the antiquity of Srimad Valmiki Ramayana, there have been some interjected verses. Sometimes these verses can be contradicting. However, scholars, grammarians, historians have put lot of effort to standardize the original text, by verifying various manuscripts available from various parts of India, thus trying to stabilize and save the text from further contradictions. An example of this effort is the critical edition of Srimad Valmiki Ramayana. This site aims to study various versions of Srimad Valmiki Ramayana and arrive at a version of Ramayana that is most relevant to modern times.
Srimad Valmiki Ramayana is composed of verses called Sloka, in Sanskrit language, which is an ancient language from India and a complex meter called Anustup. These verses are grouped into individual chapters called Sargas, wherein a specific event or intent is told. These chapters or sargas are grouped into books called Kaandas where Kaanda means the inter-node stem of sugar cane, or also a particular phase of the story or an event in the course of story telling.
Thus the structure of Srimad Valmiki Ramayana is arranged into six Kaandas or Books, and they are:
Bala Kanda ( Book of Youth) [77 chapters]
Ayodhya Kanda (Book of Ayodhya) [119 chapters]
Aranya Kanda (Book of Forest ) [75 chapters]
Kishkindha Kanda (The Empire of Holy Monkeys) [67 chapters]
Sundara Kanda ( Book of Beauty ) [68 chapters]
Yuddha Kanda ( Book of War ) [131 chapters
आपदाम अपहरातारम दाताराम सर्वसम्पदाम !
श्रीरामं भूयो भूयो नामाम्यहाम !!
aapadaam apahartaaram daataaram sarvasaMpadaam।h .lokaabhiraamam shriiraamam bhuuyo bhuuyo namaamyaham.h ॥
" I bow again and again to Sree Rama who removes (all) obstacles and grants all wealth and pleases all. "
This is a salutation offered at the start of reading any scripture as per tradition. This prayer is for removing all obstacles encountered, to Sri,Ram and His consort Seetha in the form of goddess Sri Maha Lakshmi.

Gurunank Sahib
The great genius of Guru Nanak was that he :
· Simplified the process of devotion (by chanting) to the utmost and named it ‘Naam Simarana’. He had realized that understanding of Vedas esp. the ‘Advaitic philosophy’ of Upanishads for a man of the world was difficult, as availability of teachers had become difficult. This achievement of simplification is even more remarkable for he did not lose the philosophical essence of complex hymns of the Upanishads.
· Established the practice of group chanting daily in a regular and disciplined manner. Thus he developed social harmony and love.
· To avoid rituals, he started a separate temple, appropriately known as ‘Gurudwara’, – door of Guru - for congregational chanting.
· He used the language of common man like some other Sants. He also used Sanskrit for a few Shlokas (couplets).
· He started teaching congregations his message through devotional songs (not just poems but musical compositions), obviously one of the most attractive and effective methods. This was done for the first time probably after the compositions of ‘Saama Veda’ and some Upanishads.
· Although previous Sants had written devotional poems, they had not got them composed musically.
· In Gurudwaras he started the custom of distributing sanctified Karaaha Parsaada, a sweet food (halwa) which is prepared in a Karaaha – an iron cauldron, hence the adjective. In a congregation, while distributing parsaada, no differential treatment was given to any person based on his caste, gender, status or class. This was a very simple and yet extremely effective method of ensuring equality of all before the Supreme One and also in the society.
· Those who accepted his teachings were known as ‘Sikhs’21 literally meaning disciples. In the period of early Gurus, Sikhs basically remained Hindus. After considerable time the word ‘Sikh’ evolved into the meaning that we are familiar with today, and ‘Sikhism’ was established as a religion.
Dualism and non-dualism
The goal of both Sikhism22 and Hinduism is to achieve happiness here and now and also to attain ‘Moksha’ hereafter i.e. liberation from the cycle of birth and death. Looking at the complexity, and difficulty of the other three Paths or Yogas,
Guru Nanak chose the simplest ‘Path of Devotion’. In this Path there are three ways:
1. Dualist Path of devotionThere is the God and separately there is His creation. He gives His grace and is merciful, but no person’s soul can ever unite with the God. Some dualists believe that He has a form (saakaar or saguna i.e. Brahman with form).
2. Non-dualist Path of devotionThere is the Supreme One who is formless (Niraakaar or Nirguna23), and there is His creation, but in essence both are the same. Any person’s soul can unite with Him, indeed the soul is the same in every one, and the Atman and Brahman are the same.
3. Dualist–Non-dualist PathThe Supreme One is indeed formless, but He also takes forms when needed to restore justice. This path believes in ‘awataarawaada’ (the other two paths do not believe in this).
Out of these, Guru Nanak chose the Non-dualist (Advaitic or Nirguna) Path, which had been already used by Santa Naamadeva and Santa Kabir etc. who had been preaching the non-dualistic (Advaitic, Nirguna) Path for the past 200 years. And what I find extremely praiseworthy is that Guru Nanak deliberately uses the names of Hindu gods with forms (Saguna) in far too many places for it to be either a chance or to meet necessities of rhythm for the song, or merely to please any group. Names of Gods like Brahma, Vishnu, Mahesh (or Shiva), Rama, Gobinda, Krishna, Paarwatee, Har, Hari etc., who all have ‘forms’, have been used liberally. There is an apparent contradiction in believing in the Supreme One who is both ‘formless’ (Nirguna) and with form (Saguna). This does not throw any doubt on his firm faith in and experience of the non-dual (‘Nirguna’) Supreme One, but indicates that he is preaching that ultimately the Truth or Parabrahma (Supreme One) is both, formless and with form. Thus rather than merely condemn dualists and create a confrontation, he lovingly reconciles24 the difference. He says that Rama, Krishna, Shiva etc are the same as Parabrahma. Indeed Hindu scriptures keep reminding everyone about the same truth.25
Sikhism is not a Revelatory Religion
Sikhism is a realizational religion and not a revelatory religion. In some religions the spiritual Truth is revealed to some chosen person or persons by God. In a realizational religion, the Supreme One is not revealed by some one to some one else, but, the Supreme One is realized74 by the seeker himself; his own Self is the Supreme One.
The Moolamantra
Guru Granth Sahib opens with the Moolamantra (root-mantra; Seed-mantra) which is
“Ik’onkaara Sati-Naamu Karataa Purakhu Nirbhau Nirwairu Akaala - Moorati Ajuni Saibham Guraparasaadi .75”
Its meaning is as follows:
· Ik’onkaara76: He is the One Reality (described above) and there is nothing else. ‘Onkaara’ is the aural form of ‘Om’, the symbol, par excellence, of that One Reality. Amongst Hindus most of mantras or sacred songs or actions begin with the word ‘Om’77 or ‘Onkaara’. ‘Onkaara’ itself is a powerful mantra for chanting His name.
· Sati – Naam: Sat means Pure Existence78, that never changes and therefore Sat also means ‘True’. Naam (also Sabada79) means ‘Name’. Sati-Naam therefore means His name is Truth80 or ‘Pure Existence81’.
· Karataa Purakhu82: He is the Creator and the Doer of all that happens in the sense that every thing happens as per the divine laws83 as promulgated by Him.
· Ajuni84: Not born, without a cause, He has always been there and will remain so. He is the cause of all causes.85
· Nirbhau86 Nirwaira: He is fearless and has no enemy not only because He is all powerful but also because there is no one else, so no one else to fear or to create enmity with.
· Akaala - Moorati: He is formless. His form is beyond time. He is not bounded by space or time87. He created space and time.
· Saibham: He is His own creator. He has no beginning.
· Guraparasaadi: He is realizable through the grace of Guru88.
The Moolmantra means: “The Reality is One Onkaara, whose name is ever True; He is the Creator, Fearless, without enmity, whose form is beyond time, who is without birth, Self created and can be known through the grace of the enlightened Preceptor (Guru).

Spirituality Defined

Spirituality
What is Spirituality? Something concerning with the intellect or what is often thought of as the better or higher part of mind. Or is it the moral aspect of life?Perhaps it may even mean a state of being incorporeal. Whatever way one may define, it may be termed as an ideal that reckons all reality in essence as spiritual. Or simply stated spirituality is one's character or quality that makes one transcend the barriers of worldliness, caste, creed and sensuality; and realize one's connection with the Truth.