8/14/2019 AUM.pdf http://slidepdf.com/reader/full/aumpdf 1/16 HOME PAGE Bhagavadgita Pages, Chapters 1 to 18 BG01 BG02 BG03 BG04 BG05 BG06 BG0 BG08 BG0! BG10 BG11 BG12 BG13 BG14 BG15 BG16 BG1 BG18 "#$rish%ara& Yogi rides the Sound Waves of OM. Destination: Silence When we pray to God, we use the sound-syllale OM ओ , ओम in written and ॐ in sy!olic for!. OM is the first sound, first thought, "rah!an and God. OM consists of three letters: # $ M, the eginning, the !iddle and the end. #$M includes % contains the past, the present and the future and also is eyond ti!e itself. When &ra'apathi was !editating on the three worlds, three (edas originated) earth, at!osphere and s*y ca!e into e+istence) and the syllale #$M ca!e aout. ust li*e the leaves are held together y its stal*, so is the speech held together y #$M. - handyogya $panishad. #$M is the asis of any thought, spo*en or written word and !ore. #$M also represents the /indu /oly 0rinity, #: "rah!a, $: (ishnu, and M: Siva. (aishnvas say that # is "hagavan, $ is Sri and M is hetana! 1e!odied soul2. #$M *nows neither fear nor death. Men, gods and asuras ta*e refuge in #$M. Sing it sotto voce and have no fear of anything. 3n Sans*rit # and $ co!ine to for! O sound and M gives that resonance. OM is the syllale, the utterance of which helps a soul to penetrate "rah!an proportionate to the degree of elief in 3t, detach!ent, arogation of desires and contact with sense o'ects, and awareness. 3ts power is diluted y e+egesis - critical evaluations. 0iru!ular says in 0antra 4our, (erse 556, that # eca!e the world, # and $ eca!e Sa*ti and Siva and #$M eca!e the 7ight 1nana 8 Wisdo!2. M eca!e the Maya, which !a*es the uilding loc*s of the universe. #$M is used y all sects including "uddhists and ains, and lately y the west. 3n (aishnava tradition #$M stands for (ishnu, Sri and devotee. 3n Saiva tradition, 7inga is !ar*ed y O!.
Yogi rides the Sound Waves of OM. Destination: Silence
When we pray to God, we use the sound-syllale OM ओ,ं ओम् in written and ॐ in sy!olic for!.OM is the first sound, first thought, "rah!an and God. OM consists of three letters: # $ M,the eginning, the !iddle and the end. #$M includes % contains the past, the present and thefuture and also is eyond ti!e itself. When &ra'apathi was !editating on the three worlds,three (edas originated) earth, at!osphere and s*y ca!e into e+istence) and the syllale #$Mca!e aout. ust li*e the leaves are held together y its stal*, so is the speech held together y#$M. - handyogya $panishad. #$M is the asis of any thought, spo*en or written word and!ore. #$M also represents the /indu /oly 0rinity, #: "rah!a, $: (ishnu, and M: Siva.(aishnvas say that # is "hagavan, $ is Sri and M is hetana! 1e!odied soul2. #$M *nows
neither fear nor death. Men, gods and asuras ta*e refuge in #$M. Sing it sotto voce and haveno fear of anything. 3n Sans*rit # and $ co!ine to for! O sound and M gives that resonance.OM is the syllale, the utterance of which helps a soul to penetrate "rah!an proportionate to thedegree of elief in 3t, detach!ent, arogation of desires and contact with sense o'ects, andawareness. 3ts power is diluted y e+egesis - critical evaluations. 0iru!ular says in 0antra 4our,(erse 556, that # eca!e the world, # and $ eca!e Sa*ti and Siva and #$M eca!e the7ight 1nana 8 Wisdo!2. M eca!e the Maya, which !a*es the uilding loc*s of the universe.#$M is used y all sects including "uddhists and ains, and lately y the west. 3n (aishnavatradition #$M stands for (ishnu, Sri and devotee. 3n Saiva tradition, 7inga is !ar*ed y O!.
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0here are four curves in the #$M Graphical iconic sy!ol:
0he fifteen entities as listed elow for! the aggregate, the nature of which the soul perceives.
Mahesvara, another for! ofSiva who oscures Siva anana!. Sadasivam5B = # for! of Siva who confers #nugraha orGrace so the soul is lierated fro! irth and reirth.
#*ara!1 directs #han*ara!1A under aegis of #yan1B or "rah!a. 0he rest follows.
#$M has five co!ponents as depicted in the tale and the diagra!.
&ranava-0attva-Deity Components of AUM The direted !ntities The "residin# entities
&ranava-0attva-Deity #*ara!1 #ha!*ara!1A Ayan1B $Brahma% = 1C in ima#e
&ranava-0attva-Deity $*ara!2 "uddhi2A Hari2B $Vishnu% = 2C in ima#e
&ranava-0attva-Deity Ma*ara! 3 Mind3A Aran3B $Siva% =3C in ima#e
0hese curves and trun* re!ind us of the pot-ellied elephant-faced 7ord Ganesa, who thuscarries the !oni*er O!-#ra-Svar$pa, the One with the for! of O!.
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0he first curve of "hi'a-#*shara 1Seed letter2 is #, the second $, the third M, and the fourthhandraindu 1crescent with a dot2 the after-sound. 0he third curve co!pared to the elephant;strun* e!its the sound M. # is "hur lo*a 1gross world2, $ "huvar 7o*a 1the sutle world2 and MSuvar lo*a, the causal world.
#$M is &ranava ecause it sustains reath or life 1&rana 8 reath2 and flows with the e+pelled reath. # is wa*ing state, $ the drea! sleep, and M deep sleep. 0he silent interval etween two#$Ms is 0uriya state, the fourth state.
0uriya is Spiritual 0ranscendental consciousness. (isva, 0ai'asa, and&ra'na !erge and fuse se<uentially. 0uriya is without any attriutes. 3t is santa!,siva!, and advaita! 1peace, goodness, and nondual2, for didactic purposes. 3t or
/e is the Self. O'ective consciousness is asent and its seed is asent. =a!anaMaharishi calls this >Wa*eful Sleep.? 0uriya is present and functional in the perfected ones, even when they are awa*e. 3n 0uriya, there is an irreversileunion with "rah!an: 0here is Oneness with "rah!an. 0here is a per!anentMetaphysical $nity. 0here are four progressive 0uriya states, one deeper andsutler than the earlier one. 0he silence that follows the Sound #$M correspondsto this state. 1See "elow, co!pared to level one.2 0he presiding deity is theSupre!e (@sudeva /i!self) /e is (@su and Deva, !eaning an indwelling God.
3f an aspirant !editates on "rah!an in all his four parts 1#$M-Silence2he eco!es non-dual with "rah!an.
=a!alinga Swa!igal of Madras 1A5BC-A5E .F.2 e+plains 0uriya asfollows: ;3 eca!e it) 3t eca!e !e.;
/ere is the view of oseph a!pell on 0uriya. 1&age A-B, Myths of Light .2
0he goal of the various for!s of yoga is to go into that real! ofundifferentiated consciousness while remaining awake. We don;t have acounterpart to this concept in our Western vocaularies. 3t doesn;t even have ana!e in 3ndia) it is called si!ply the fourth state, and that is the fourth letter of thesyllale 1#$M2, the level of silence. "ecause all the words that we spea* refereither to wa*ing i!ages and logic, drea! i!ages and logic, or ignorance. We donot have words for this, and so it is the ulti!ate silence, ut it is that which weare....
0he 3ndian word for this for! of for!s is *svara , lord. #ny god can e ta*en as this lord.
0he i!age that you have held in your !ind as that i!age of God is what will there e
e+perienced, e it +ah,eh- Siva- Vishnu- or the )oddess- (e it Christ or the Trinit or the
hi#hest ima#e of the Buddha. #ny will e all right. #nd what eholds it is that /iva that has
gone through !any incarnations and is the soul of your own e+istence. 0ere- the su(/et
(ehods its proper o(/et. At this eve the eroti prinipe or the seond ara finds its
#oa the true (eoved- the (eoved that our sou intends- is )od. #nd anything short of that
is si!ply an in*ling of what the e+perience of God would e. Fnd a!pell <uote.
1E#2 iva 0uriya: iva 1individual self2 realies its pristine spiritual natureand its organic relationship with God or Self. Duality still e+ists: self and Self
1E"2 &ara 0uriya: iva realies "rah!an) union, asorption, or !erger
ta*es place) they are still >9O0? united in essence. Duality is still apparent etween o'ect and Su'ect, iva and "rah!an. 3t is worthwhile to re!e!er that"rah!an, the all-*nowing Su'ect, can never eco!e an o'ect.
1E2 "rah!an 0uriya: iva unites with "rah!an, and is fully asored andintegrated into One "eing.
1ED2 "eyond 0uriya: iva and "rah!an eco!e O9F as utter is pouredinto utter, and water is !i+ed with water. 3t is an undifferentiated andho!ogenied state of Su'ect-o'ect fusion.
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1Saiva Siddhanta: Siddhantists say that this 0uriya state is e+periencing ofSuddha (idya of Suddha 0attvas through Sa!adhi yoga. 0uriyatita Hthe fifthstateI is e+periencing higher states of onsciousness as follows.2
/ere is another variation of the aove.#vastha or state of consciousness for Sahasrara is 0uriya-0uriya, th
higher level of consciousness. Turia&/a#rat 8 awa*ening to higherconsciousness --the fourth state)
Turia&svapna 8 the fifth state of !ystical visions)
Turia&Susupti is the th hi#her state of onsciousness of Sa-(i*alpaSa!adhi-Duality etween yogi and "rah!an present)
Saiva Siddhanta points to another state eyond 0uriya called 0uriyatita-HFnd of 0uriya--which is consolidation of 0uriyaI, which has two phases: $n-!esha! onsciousness, the opening of the eyes 13svara 0attva is attained2 and 9i!esha onsciousness, the closing of the eyelids 1Sadasiva 0attva is attained2.$n-!esha! is opening of the eyes) 9i!esha is closing of the eyes. Sadasiva0attva 1 9i!esha2 e+perience and onsciousness are deeper and purer than the3svara 0attva 1$n-!esha!2 onsciousness, and the yogi en'oys e<uality withSiva, when Siva reveals his Grace to the Yogi. 4or !ore infor!ation on Suddha0attvas, refer to TATTVAS&3.htm. Sadasiva Tattva is hierarhia and
ontoo#ia hi#her and purer Consiousness than *svara Tattva.13svara 0attva conceals, veils or oscures Spiritual nowledge fro! the aspirant, while Sadasiva0attva reveals nowledge and confers Grace. Why is it soJ 0he soul with the ody is afflictedwith i!purities. 0he hu!an soul cannot !erge with Siva unless it is free of i!purities. 3n thati!pure state, 3svara does not reveal the *nowledge. Once the i!purities 1!alas2 are re!ovedSadasiva reveals the *nowledge. 7et !e give you an e+a!ple. # professor of !athe!atics has a pre-school son. /e lets his son struggle with si!ple additions, while he actively conceals1veiling2 higher !athe!atics fro! his son. 3t is ovious why he does so. Once the son is !ature,he teaches 1reveals2 hi! higher !ath. 0hat is veiling and revealing.2 /ere the concealer andrevealer are the professor of !aths and the 7ord) they are one and the sa!e respectively. Whenthe 7ord conceals, we call /i! 3svara ) when /e reveals we call /i! Sadasiva.
$n!esa! and 9i!esa are two aspects of one Sa*ti 1power2. Srsti or creation and unfolding of0attvas 1uilding loc*s of the universe2 are opening of eyes, while &ralaya or dissolution is 9i!esa or closing of eyes. 3t is li*e the opening and closing of the ud. When the ud is closed,there is no fragrance) when it is open, there is fragrance.
3n ash!ir Saivis!, A is Cit Sati- the power of onsciousness of Siva) U is 6nana Sati- the power of nowledge and !o!entu! or the centrifugal force of Siva, y which the universe iscreated) this e+pending power or energy, Siva uses, does not di!inish /i! in any way) thisnowledge, this e+penditure, this e+pansion are preludes to $n!esa which !eans uncovering,opening of eyes, or the stage that is aout to egin unfolding of the universe) Siva is in a state ofapprehension 1Knat@ 8 deficiency2) Siva feels the foreoding that /is it Sa*ti and #nanda Sa*ti1&ower of onsciousness and "liss2 !ay di!inish in this process of forward !ove!ent
1centrifugal force of creation2) Siva freees and co!es to a standstill. 3n this i!!inent e+pansion,Siva wants to re!ain in it Sa*ti and #nanda Sa*ti) /e separates and re'ects the universe fro!
/is own pristine nature. Yet the $niverse is not for!ed) there is no !anifestation. 0his isAmrita, !eaning that he stays in /is own "liss 1#nanda2. /e is froen still) /e does not udge)there is no thought of creative fervor) Siva does not accept the e+istence of the $niverse in /isnature 1#n@srita Siva 8 Siva in isolation or seclusion2. Siva says, My 3ccha Sa*ti 1Will, Desire2is the cause of apprehension, agitation. While /is Will is in sha!les, /is it Sa*ti and#nanda Sa*ti e+hiit a s!ugness y saying, Why should there e any agitation) there shouldnot e any prole! in this going-out or co!ing-in 1$n!esa and 9i!esa2. it Sa*ti and #nandaSa*ti get in touch with /is 3ccha Sa*ti 1Will &ower2 and nana Sa*ti 1nowledge &ower2 and
give the! a fillip and ring out /is riya Sa*ti 1#ction &ower2, which /e is unwilling to
initiate. /is #ction power is in a resting state) it has not losso!ed out 1#sphuta 8 not open2.0he ne+t stage is for the riya Sa*ti to losso! out or !anifest 1Sphuta2) 7o and ehold there is rightness or vividness 1Sphutatara2) there is so!ething happening) the #ction Fnergy is fle+ingits !uscles and getting ready to e+plode) Sphutata!a happens--e+plosions, ursting, 7ights and#ction--and the universe is created. Siva;s fears are unfounded: there is no di!inution of it and#nanda Sa*tis) Siva *ept /is nature, though things are happening around /i!. 0his is thecul!ination of 7ria Sati ,hih is M. 9ow we have AUM resulting in the creation of theuniverse.
Siva has five energies according to ash!ir Saivis!: it Sa*ti, #nanda Sa*ti, 3ccha Sa*ri, nanaSa*ti, and riya Sa*ti 1onsciousness, "liss, Will, nowledge and #ction2. Svatantria is /isstate denoting #solute 4reedo! 1of Will2 and 0otal 3ndependence. 0hese powers or Sa*tis arereflection of Svatantriya. #ll CL 0attvas are a reflection of /is five powers and thus a reflectionof reflection. it Sa*ti is an aggregate of all five Sa*tis 1that includes it Sa*ti2. #ll these Sa*tisare integral with the Sans*rit letters.
6 Sa*tis of Siva: it Sa*ti, #nanda Sa*ti, 3ccha Sa*ri, nana Sa*ti, and riya Sa*ti.1onsciousness, "liss, Will, nowledge and #ction2. 0hey reside in the AL vowels: a,aa, i,ii,u,uu, ri,rii, li,lii, e, ai, o, au, !, h.
ash!ir Saivis!, Origin of the world and eings. 0he way of Siva and way of Sa*ti.
0he Way of Siva:
;a; is the 4irst Step of Siva in creation and ;h; is the last resting state of Siva. #ll letters etween
a and h aide and e+ist in 0he 4irst letter and the 7ast letter, a-ha. 0he universe of all letters
e+ist within these two letters: a-ha.
a,aa, i,ii, u,uu, ri,rii, li,lii, e, ai, o, au, !, h
0a*e a-ha and add the ! ter!inator: 0his is the Mantra of Siva, #ha! 132.
Siva says, ;#ha!;, !eaning ;3;. #ha! in one syllale is the world of all letters and this
co!prehension of all letters in #/#M is called &ratyahara, which produced AA5 worlds, CL
0attvas, and 6 al#s and is a point. ! is anusvara.
0he Way of Sa*ti according to ash!ir Saivis!.
Sa*ti is &ower on /er own !erits. She produces this world on /er own. 3t is divine
parthenogenesis. She ta*es /erself away fro! Siva. Sa*ti !a*es Sa*ti and this co!ination
creates the world of !atter. /oney ees fro! fertilied eggs of the <ueen have diploid
cells--full co!ple!ent of ALAL 8 CB chro!oso!es. 0he ones fro! unfertilied eggs have
haploid chro!oso!es--AL chro!oso!es fro! the diplod <ueen-!other. 0hese haploids are
the he!iygous drones with ig eyes. 0he fertilied eggs eo!e the fe!ale wor*er ees
with CB chro!oso!es and diploid cells. 0he AL-chro!oso!e haploid egg fro! the <ueen
giving rise to he!iygous drones is called parthinogenesis.
Drones, who hang out with other drones drifting fro! one hive and another hive to a nuptial
flight with <ueen fro! other nest and die in the process ecause the penis and associated
ado!inal tissues are ripped fro! the drone;s ody at se+ual intercourse.
#s you see the fe!ale wor*er ees without the enefit of fertiliation produces drones. 3n
li*e !anner Sa*ti produces the world of !atter and eings without the help of Siva. 6 Sa*tis
of Siva: it Sa*ti, #nanda Sa*ti, 3ccha Sa*ri, nana Sa*ti, and riya Sa*ti 18
onsciousness, "liss, Will, nowledge and #ction2 reside in the AL vowels: a,aa, i,ii, u,uu,
ri,rii, li,lii, e, ai, o, au, !, h अ आ इ ई उ ऊ ऋ ॠ ऌ ॡ ए ऐ ओ औ म ं:
a 8 it Sa*ti 8 onsciousnessअ
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aa 8 #nanda Sa*ti 8 "liss आ
i 8 3ccha Sa*ti 8 unagitated Will इ
ii 8 3ccha Sa*ti 8 agitated Will ई
u 8 $n!esa 8 3!!inence of world उ
uu 8 $nata 8 #pprehension ऊ
ri 8 #!rita "i'a 8 "liss in situ ऋ
rii 8 #!rita "i'a 8 "liss in situ ॠ
li 8 #!rita "i'a 8 "liss in situ ऌ lii 8 #!rita "i'a 8 "liss in situ ॡ
e 8 riya Sa*ti in #sphuta 8 no (ivid action ए
ai 8 riya Sa*ti in Sphuta 8 (ivid or open ऐ
o 8 riya Sa*ti in Sphutatara 8 !ore (ivid ओ
au 8 riya Sa*ti in Sphutata!a 8 Most (ivid औ
! 8 #nusvara 8 reation of the $niverse मं
h 8 (isarga 8 reflection of the universe in B cups 1:2
na!ely Siva "indu and Sa*ti "indu.
0he Sans*rit letters are the origin of the 0attvas. See each letter and its product.
a अ 8 it Sa*ti N aa आ 8 #nanda Sa*ti: na न 8Fther) gha 8#ir) ga 8 4ire) *ha8Water) *a
8Farth.
i इ 8 3ccha Sa*ti N ii ई 8 3ccha Sa*ti: na8sound) 'ha8touch) 'a84or!) cha8taste) ca8s!ell.
u उ 8 $n!esa N uu ऊ 8 $nata: pa8Manas) pha8"uddhi) a8#ha!*ara) ha8&ra*riti)
!a8purusa.
ri ऋ 8 #!rita "i'a N rii ॠ 8 #!rita "i'a: na8speech) dha8hands) da8feet) tha8anus)
ta8genitals.
li ऌ 8 #!rita "i'a N lii ॡ 8 #!rita "i'a: na8nose) dha8tongue) da8s*in) tha8eyes) ta8ears.
L internal states of &urusa: ya8*#la N*al#) ra 8(idya) la8=agaN9iyati) va8M#y#
Sa8Suddhavidya) S.a83svara) Sa8Sadasiva) ha8Sa*ti 1$s!a 8heat of Siva;s own 9ature2
Sa 8 S with a diacritic.) S.a 8 S श with underdot श
na8sound 8 n with tilde.
na8speech) dha8hands) da8feet) tha8anus) ta8genitals. 8 letters with underdot.
The 8a of Siva;a; is the 4irst Step of Siva in creation and ;h; is the last resting state of Siva. #ll letters etween aand h aide and e+ist in 0he 4irst letter and the 7ast letter, a-ha. 0he universe of all letters e+istwithin these two letters. a,aa, i,ii, u,uu, ri,rii, li,lii, e, ai, o, au, !, h0a*e a-ha and add the ! ter!inator: 0his is the Mantra of Siva, #ha! 132. Siva says, ;#ha!;,!eaning ;3;.#ha! in one syllale is the world of all letters and this co!prehension of all letters in #/#M iscalled &ratyahara, which produced AA5 worlds, CL 0attvas, and 6 al#s and is a point. ! isanusvara.
The 8a of Sati aordin# to 7ashmir Saivism.
Sa*ti is &ower on /er own !erits. She produces this world on /er own. 3t is divine
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parthenogenesis. She ta*es /erself away fro! Siva. Sa*ti !a*es Sa*ti and this co!inationcreates the world of !atter. 0his is co!pared to ees which produce !ore ees withoutfertiliation./oney ees fro! fertilied eggs of the <ueen have diploid cells--full co!ple!ent of ALAL 8 CBchro!oso!es.0he ones fro! unfertilied eggs have haploid chro!oso!es--AL chro!oso!es out of CB fro! thediploid <ueen-!other.0hese haploids are the he!iygous drones with ig eyes. 0he fertilied eggs eco!e the fe!alewor*er ees with CB chro!oso!es and diploid cells. 0he AL-chro!oso!e haploid eggfro! the <ueen giving rise to he!iygous drones is called parthinogenesis.0he egg-laying wor*er fe!ale ee produces he!iygous haploid 1AL chro!oso!e2 !ale Drones,
who hang out with other drones drifting fro! one hive to another hive and engage in a nuptialflight with <ueen fro! other nest and die in the process ecause the penis and associatedado!inal tissues are ripped fro! the drone;s ody at se+ual intercourse.#s you see the fe!ale wor*er ees without the enefit of fertiliation produces drones. 3n li*e!anner Sa*ti produces the world of !atter and eings without the help of Siva.
ash!ir Saivis! advocates a variant of this $n!esa and 9i!esa aspects of Siva. /e creates thisuniverse for /is own 'oy. losing of /is eyes 19i!esa2, it advocates, is losing /is Supre!e &ureonsciousness at /is own Will and hiding it in /is creation. $n!esa is the opposite: regainingthe lost onsciousness. /ow does Siva lose such an enor!ous &ure onsciousness in /is!anifested worldJ Si!ply y /is 0irodhana Sa*ti, the power of (eiling.
Saiva Siddhantist !ay have a prole! with this theory: Siva has no connection with the world of
!atter) /e does /is usiness through Sa*ti. Siva closes /is eyes !eaning that /e withdraws hisSupre!e onsciousness 1stashes /is Supre!e onsciousness away fro! the !aterial universe2and /is intrinsic nature and dissipates /i!self through Sa*ti in /is creation. Siva opens /iseyes, gathers /is Supre!e &ure onsciousness, and finds /is own nature. 0his is 9i!esa and$n!esa states of Siva, present in /i! at the sa!e ti!e. +ou ma a it the Deliberate Divine Descent, Stoop and Recoup, all in a Wink . 7et !e e+plain this pheno!enon in the following!anner. 3n 3ndia, *ing was *nown to !a*e rounds a!ong his su'ects incognito to feel the pulseof the people. 3n the perfor!ance of such an act, he withdraws and hides his *ingship for theduration of his cruise around the city as a sleuth) when he is ac* in the palace y the rear dooror over the wall away fro! the sight of the guards, he gathers and assu!es his *ingship ac*again and finds his own nature. 3n truth, he never looses his *ingship and finds ac* again what
he never lost. 0his is the Great Mystery and the Supre!e #ct of Siva.More on Unmesa and 9imesa 'pen Sesame and Cose
$n!esa is the creative aspect of Siva when all 0attvas !a*e a centrifugal !arch and theuniverse and eings losso! out. 9i!esa aspect is centripetal !arch when the universe and eings suside in Siva-Sa*ti. 0his lin*ing or opening and closing of the eyes li*ened to those ofthe uds is a cyclical event. 7et !e give you an e+a!ple. 7et us ta*e the toy shop. 0he !erchant1Siva2 opens the shop, rings out all his toys and stuff to the front of the shop) he winds up so!etoys, in so!e he turns the power-pac* on and let the! do their thing all day long. When it is ti!eto close the shop, he turns off all toys, puts the! ac* in the shop and goes ho!e for the night.0hat is $n!esa and 9i!esa.
Yogi ascends the 0attvas fro! the Muladhara plane to Sahasrara planewhere the Yogi enters 0uriyatitta for onward 'ourney to the source ofSuperonsciousness or &ure onsciousness) it is a retrograde involutional process1as opposed to evolutional descent of onsciousness fro! Superconsciousness to
!ere hu!an consciousness to su-consciousness and instinct in ani!als2,which is iva;s ho!eco!ing to the source where creative cascade starts. #s theYogi ascends the Suddha 0attvas fro! (idya 0attva through 3svara, Sadasiva,Sa*ti to Siva 0attva, the onsciousness eco!es purer and purer, when it is the&urest at Siva 0attva.
=a!prasad, devotee of ali, though he attained 0uriyatitta y eco!ing
one with "rah!an, says that he would rather e en'oying sugar 1"rah!an2 than
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eco!ing Sugar hi!self. /e li*ed to e separate fro! ali so that he couldworship /er, ecause Oneness with /er does not per!it worship.
0he following tells us the distinction etween the #solute and God)"rah!an and 3svara) 0uriya and &ra'na.
7evel one to four is evolutionary, a centrifugal !ove!ent fro! thefountainhead.
7evel One: 0he #solute, "rah!an, 0uriya, and the Silence after #$Mhave a horiontal relationship with one another. #ll are 3!perishale "rah!an. 3tis all thought, all "liss, no drea!, no activity, no na!e, no for!, all light and allasolute repose.
7evel 0wo: God, 3svara, &ra'na, and #$M elong to the category of the$n!anifest eco!ing the !anifest universe of eings and !atter. /e is theSutrat!an 10hread-Soul2 running through all the souls of the universe. 0hese arederivatives of the i!perishale i!!easurale "rah!an. "rah!an "FOMFS3S(#=# O= &F=SO9#7 GOD with pure wisdo! or &ra'na. "rah!an does notdi!inish or cease to e, y eco!ing 3svara. "rah!an-3svara is the &rinciple ehind the Mula-&ra*rti or the un!anifested, the inner guide 1controller2 of allsouls. 0his is co!pared to deep sleep.
7evel 0hree: 3svara is the i!!ediate cause of /iranyagarha, which is the
e!ryo of the world. When this e!ryo 1an internalied state co!pared to thedrea! state, ideas, and possiilities2 pro'ects into space and ti!e, we get (ir@t or!anifestations. =a!anu'a, a 0a!il "rah!ana says that 3svara is the innercontroller of it and #cit 1"eings and universe, sentient and insentient2.
7evel 4our : When the e!ryo stage !atures and is e+terioried, the!anifest world is li*e the wa*ing state. 0his corresponds to (aisvanara.Vaisvanara 8 (isva 9ara 8 Whole, universal, entire, all Men 8 reatin# toa men.
0uriyatitia, 0uriya, Susupti, Svapna, agrat have concordance with
#vya*ta, "rah!an, 3svara, /iranyagarha, and (irat.0he 0riads:
0hree states ofconsciousness
agrat Svapna Susupti
C individual iva (isva 0ai'asa &ra'na
C collective iva (aisvnara /iranyagarha Sutrat!an
three functions of the7ord
creation !aintenance destruction
OM is Bija Manta or Seed mantra and thus, the progenitor of all othermantras. All sounds (Phonemes of all languages, alpha!ets, morphemes,"ords, and senten#e ta$e their origin from OM. OM vi!rates in all sounds,
sylla!les and "ords. %he trans#endental sound of OM is audi!le only to &ogis.'tteran#e of OM pro#eeds from the navel, vi!rates and ends in the nostrils,"here the final intonation (Anusvaara after)sound (M, the nasal sound,"hi#h is mar$ed !y a dot a!ove the line, and "hi#h al"ays !elongs to apre#eding vo"el ta$es pla#e, "hi#h is represented !y *handra!indu ( a dotover a line or #res#ent. Bindu and +ada find their repose in *handra!indu.Bija mantra, on the surfa#e does not #arry any out"ard meaning !ut it ismysti# and the !ody of a devata or god.
( Another eplanation- Aum (Om is the mysti# sylla!le intonated audi!ly, sotto vo#e,or mentally It is the fusion of three sounds !eginning "ith a' (as in pa' originating inMuladhara *ha$ra, vi!rating as oo (as in #oo in the Anahata and /isuddha *ha$ras andresonating as (( (as in ((, that is good in Ajna and Sahasrara *ha$ras. It is Primal Mula
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Mantra and thus a non)se#ular Mantra. 0m (12))variation of Aum in %amil means 3Yes,expressing assent.3
4ind, 4ater, 5ire, 6arth, and S$y as the five elements, +a Ma Si /a &a as thefive)letter Mantra, and &am, /am, 7am, 8am, Ham as the Bija (seed Mantrashave three) "ay #on#ordan#e.
9a Ma Si (a Ya
Farth Water 4ire #ir % Wind % (ayu S*y % #*asa
7a! (a! =a! Ya! /a!
In the plane of Muladhara (9undalini, fist plane, Siva stands as +a)Ma)Si)/a) &a))Na for earth and Brahma, Ma for "ater and /ishnu, Si for fire and 7udra,Va for /ayu and 7udra, Ya for A$asa and Sadasiva. +aMaSi/a&a has#ontetual meanings.
3n a Mantra, O! is the prologue) the second part, the na!e of the Deity) and the third, 9a!ah.0here are so!e variations in the place!ent of 9a!ah.
In Prasna 'panishad, there is a t"o)"ay #onversation !et"een ;uru anddis#iples. <uestions are as$ed and ans"ered. %he sound A'M is e=uated tothe Higher and 8o"er Brahman, a$a nameless or un=ualified Brahman, andpersonal Brahman, Isvara. Meditation on ea#h and all #omponent(s of A'M!rings !enefits to the meditator. *omponent A guarantees a =ui#$ re!irth
soon after death among men of high #ali!er, and greatness asso#iated "ithausterity, a!stinen#e and faith. Meditation on the t"o #omponents, A and ',guarantees a sojourn on the moon in all its greatness "ith a return to earth.Meditation on all three #omponents, A'M, guarantees oneness "ith the lightof the sun, shedding of all sins, #ompared to the shedding of the s$in !y thesna$e, and an entry in to the "orld of Brahma greeted !y saama #hants.(%he "orld of Brahman, e=uated to Hiranyagar!ha, is a #olle#tion ofindividual souls, "ho at one time or another are sent !a#$ to the earth inem!odied forms, after their terms in satya lo$a epire. 5rom the "orld ofBrahma, he goes one step a!ove, gets vision of Isvara, =ualified PersonalBrahman and there!y attains eternal li!eration from the "orld of samsara.
Meditation on the three #omponents are !etter than meditating on individual
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#omponents !e#ause A'M as one triad guarantees li!eration and immortalityin the "orld of Isvara, and A,',M individually guarantees only re!irth in thisphenomenal "orld.
In Maitri 'panishad *hapter si, the Brahman is depi#ted as three)footed,and three)lettered a##ording to the three letters of the sylla!le A'M. %hethree)footed Brahman is rooted a!ove and the !ran#hes are the ether, "ind,fire, "ater, earth et#. %his upside)do"n tree is Asvattha or fig tree. %heimport is that Brahman is rooted in heaven and the material "orld dra"ssustenan#e from Brahman. One has to #ut asunder all atta#hments to thematerial "orld in order to attain Brahman. A'M depi#ts Brahman in terms of
gender, light, the holy triad, mouth, $no"ledge, physi#al elements, timeelements, physi#al sustenan#e and gro"th, thought, and !reath.
;ender Mas#uline, 5eminine, and +euter8ight 5ire, 4ind, and SunHoly %riad /ishnu, Brahma and ShivaMouth %hree sa#rifi#ial fires9no"ledge %hree vedas, 7g, &ajus and SaamanPhysi#al 6lements 6arth, ether and s$y %ime 6lements Past, Present and 5uturePhysi#al Sustenan#e and;ro"th 5ood, 4ater and Moon %hought Buddhi ( Intelle#t, mind, and Self)sense 6go
BreathPraana, Apaana and /yaana ) Breath,>o"n"ard !reath, Pervading Breath
0he origin of good and evil
%here "as a rivalry !et"een the >evas and Asuras ) the gods and thedemons ) !orn of Prajapati. %he devas too$ refuge in and possession of OMand used it as !reath via the nose. %he demons vitiated the !reath "ith eviland so the !reath has !e#ome s"eet and foul for the nose. %he >evas
meditated on OM as the spee#h, the eyes, the ears, the mind, and the!reath !y mouth, !ut they "ere all vitiated !y the asuras "ith the result that"e spea$ truth and
falsehood, see !eauty and ugliness, hear "hat should !e heard and "hatshould not !e heard, entertain good and !ad thoughts, and eperien#edissipation of life !reath just li$e a #lod of earth shatters on impa#t on astone "all. ( 9handogya 'panishad?.@.?) %his not only tells us theimportan#e of #hanting OM, !ut !rings into fo#us the sattva (divine andtamas (asuri# gunas modes of !ehavior of an individual.
'panishads mention that OM is the !o", the jivatman is the arro" and theBrahman is the target. A !o" must !e strong and tensile in that the faith isstrong, one has depth and !readth in /edi# "isdom and life lived !ysattva sharpens the arro" "ith devotion. %he mind is the tip of the arro".Silen#e and stillness are the goals, that are Param)Brahman
&ogi goes from sound to silen#e. He rides on the sound "aves of OM and hisgoal is silen#e. Sa!da)Brahman and Param)Brahman
%here are t"o $inds of $no"ledge- ?- Sa!da)Brahman @- Param)Brahman.Param)Brahman is superior and Sa!da)Brahman is only a means to Param)Brahman. 9no"ledge of 'panishads and /edas, sa#rifi#es, rituals et# are
essential for gro"th and development of the soul or atman to a finite stage.
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After that stage, they have to !e given up in the same spirit of deta#hmentfrom desires at early stages of development. Here you stand alone !y youro"n self. +o props and no support. Self stands alone. &ou are dead to the"orld, figuratively. &ou are divested of everything that you o"ned, !e itmaterial or $no"ledge. +ames and forms do not matter anymore. &ou ridethe OM sound "aves of Sa!da)Brahman until you rea#h the Param)Brahman,"hen the sound)sylla!le OM falls into silen#e. Sa!da)Brahman or Brahmanof Sounds #onsists of all !oo$ $no"ledge in#luding rituals, sa#rifi#es and/edas. (Soundless Brahman is superior to Sound Brahman. But the latter isthe preliminary step !efore attainment of Soundless Brahman. 4hen
Soundless Brahman is attained, the names, forms, !oo$s, rituals, sa#rifi#es,prayers, hymns et# fall should !e a!andoned . It is li$e saying that the raftshould !e a!andoned on#e you rea#h the shore. It is li$e saying that the#haff should !e a!andoned or thro"n a"ay, and that one should try to get tothe ri#e. It is said that the learned man, after a#=uiring jnana and vijnana($no"lege and intuitive "isdom through the study of sa#red s#riptures,thro"s a"ay the s#riptural !oo$s just li$e a farmer (grain #olle#tor thro"sa"ay the stra" after #olle#ting the grain. 7amana Maharishi says it asfollo"s- &ou remove the thorn from the sole of the foot !y another thorn and"hen done, thro" a"ay !oth thorns. At this stage of development, rituals,/edas, sa#rifi#es have to !e a!andoned at the da"n of higher realiation of
Param)Brahman or Soundless Brahman. %here is stillness. %here is silen#e. %hat is the goal, that is a!sorption, that is Bliss. It is li$e the spider #lim!ingon its o"n thread to rea#h the higher spa#e so also the yogi goes up onthe sound thread of OM and rea#hes his destination, silen#e ) ParamBrahman. He rides on the sound "aves of OM and his goal is silen#e. Hegoes from sound to silen#e. He attained /ijnana )divine, intuitive, realied"isdom. He sheds names and forms. Spee#h is nothing for him. Boo$s arefor the !irds. %here are no hymns and no prayers. 4here he is, there is nofear, there is no sorro", there is tran=uility, there is silen#e, there is !liss.
%his /ijnana, !y its virtue, is a nondual state, "here there is a fusion of self"ith the Param Brahman. %his is also $no"n as %uriya, the fourth state.
%here are four levels of #ons#iousness. %he four states are-
?: Waking state - perception mode (Gross Body)
2: Dream sleep - mode o images and imagination (S!"tle Body)
#: Dreamless Sleep $ Deep Sleep - Mode o Sel or concept!ali%ation- (&a!sal Body)
Another "ay of saying ?- 4a$efulness @- 76M Sleep, 7apid 6ye MovementSleep C- +76M Sleep )+on 7apid 6ye Movement Sleep C- %'7I&A.
In all these states, ego and #ons#iousness seem to !e the main fa#tors !ytheir presen#e or a!sen#e.. 6go or ahan$aara is the dominant mode in the"a$eful state. *ons#iousness in all three states is homogenous. In deepsleep, there is no per#eption that negative per#eption indi#ates that theremust have !een prior eperien#e of events, "hi#h "ere missed during sleepthat $no"ing of negative per#eption in deep sleep indi#ates a#tive#ons#iousness.
?- 4a$ing State- A of the A ' M. %he ?st Sound, A. In the "a$eful state, theIndriyas, prana, manas, !uddhi, ahan$aaara (6go ) *itta are all operative.
%his state is "hat "e $no" as life and !iologi#al fun#tions. A##ordingly, the
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#ons#iousness is proje#ted out"ards. %he Self (?st part enjoys the grossmatter.
@- %he >ream Sleep- ' of A ' M. the @nd Sound, '. %he #ons#iousness isturned inside. %he ego is still operative as per 7amana.. %he Self (@nd partis dreaming and enjoys su!tle o!je#ts.
D- >eep Sleep- M of A ' M. %he Drd sound, M. +o ego play here. %hesleeper desires nothing that he usually desires during the "a$ing state. +odreams o##ur. %he Self (the Drd part is undifferentiated #ons#iousness,and enjoys !liss, !eing !liss itself. %he lo"er self is a!sor!ed in the HighestSelf . Buddhi is in a potential state, and in a state of suspended animation.
C- %uriya- Silen#e follo"ing A ' M. %he Cth part of the Self. It isundifferentiated. It is "ithout attri!utes. +o ego play here. %here is=uietness (Santam, Pea#e and Bliss (Sivam, "ithout)a)se#ond (advaitam. %his is the realiation. %his is a!sorption. %his is !eyond 9aivalya ) Splendidisolation ) and more. %his is Samadhi. %his is oneness. %his isSat*hitAnanda. It is !eyond time, spa#e and form. It is !eyond#ons#iousness. It is the sour#e. %he four parts of the Self are #ompared tothe #o"Es feet. And as said earlier Self is OM.
%he four #omponents of Self is the same four #omponents of A ' M andSilen#e. Silen#e that #omes after A'M is the fourth #omponent %uriya.
+o" "e arrived at soundless Brahman. %o reiterate- A is the "a$ing state. 'is the >ream State. M is >eep Sleep. %uriya is the fourth state. All four#omponents form a unit or sylla!le or a sound !yte of Atman)Brahman )Sound Brahman Soundless Brahman. A'M)Silen#e : A'M)%uriya : >ualto +on)dual state. A'M state is a dual state for the self, and %uriya, thefourth dimension indu#ts the self into a non)dual state. &ou !e#ome one"ith Brahman.
%o paraphrase 7amana Maha 7ishi- 4hen ego is etinguished, the sage isfreed from "a$ing, dreaming and deep sleep. All that remains is %uriya, ano!le state, first, last and all) trans#endent. 7amana says that the first
three states are grounded in the self, !ut the %uriya is Being)A"areness andnon)dual. 4hen in %uriya, you $no" that the first three states are false.9no" thou that %uriya is 4a$ing Sleep. 9no" thou that %uriya is ;randSleep, that $no"s no "a$ing. 9no" thou that %uriya is 6ternal 4a$efulness(to the Spirit untou#hed !y slippery sleep. In the dream sleep and "a$ing ,it is the ego and not the atman that sees a "orld of fan#y, !ut that ego seesnothing in deep sleep.
Brahma Sutra (D.@.?F In a s"oon it is half attainment ( ardha- halfsampattih- attainment meaning that it is half deep sleep and half death.
It gives an idea of the state of s"oon, as in a person "ho is "ha#$ed on thehead "ith a #lu!. He is neither in deep sleep nor dead. He is not in deepsleep, !e#ause he #annot !e a"a$ened li$e a sleeping person. He is nota"a$e, he is not dreaming, he is not in deep sleep ?FFG, and he is notdead ?FF G. %his state is !et"een deep sleep and death and that is halfattainment so far !liss or death is #on#erned . He has one foot in death andone foot in half !liss. His $arma di#tates as to "hi#h "ay he is going to ta$e. %his is de#lared not as a fifth state, sin#e the fa#tors pertaining to s"oon arenot #learly #ompartmentalied. 5or 7amanujah, it is a half)"ay meeting"ith death. 5or +im!ar$a, it is death !y half measure.
Sleep, and dreams a##ording to 'panishads. %he thoughts epressed hereare from the 'panishads.
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States of #ons#iousness- In this "orld of names, forms and images, it is allper#eption, "hether it is true or false. %his #ons#iousness, is "a$efulness );ross Body. 6go is in the dominant mode. It is I against you and the "orld.Per#eptions are distorted and images are falsified. 7eality and %ruth aresu!merged and ignoran#e and ego are in full display. %he three gunas,sattva, rajas and tamas os#illate. One time you are sattvi#, net momentrajasi# and the net tamasi#. &our mind, thoughts, spee#h and deeds are#aught in the rise and fall of these three gunas. %he pristine Self is the#hroni#ler, and a spe#tator. %he lo"er self enjoys matter just li$e the !irdeating s"eet and sour fruits, "hile the Higher Self is simply "at#hing and
"aiting. %hen #omes the dream sleep. Su!tle Body. %he Self (@nd part is dreamingand enjoys (eperien#es su!tle o!je#ts. Still the ego is operative, neverta$ing rest or repose. %he mind dreams impossi!le dreams. It is said thatthe dream sleep is mi#ro#osm of heaven and hell. %he ego is the dire#tor ofall these moving images. %he hopes and the fears, the pleasures and thepains #ome to surfa#e in the form of images. %he "orld of images are real tohim. He #ries he laughs he "rithes he rolls he enjoys and he suffers. %heyare unreal, !ut they are real to him. He tal$s li$e a learned Brahmana, andhe a#ts li$e a po"erful $ing. He is high and he is lo". He thin$s he #ontrols.He dreams of !lindness, lameness, defe#ts !ut the atman is not dreaming.
But he $no"s not. He suffers, a##ording to 'panishads. Self is not $illed"hen !ody is $illed. His
fears during "a$efulness translate into images during his dream sleep. %hatis ignoran#e.
%hen #omes >eep Sleep- *ausal Body. %he Self (the Drd part isundifferentiated #ons#iousness, and enjoys !liss, !eing !liss itself. It #omes#lose to a state of splendid aloofness and isolation of $aivalya. 5inally theego has ta$en leave. %he self asserts itself. It shines. %he sleeper isa!sor!ed in the self "hi#h is #ommuning. He is serene he is #alm. %his is
atman, this is Brahman. %his is immortal, this is fearless Brahman. %hespee#h is on hold the names and forms are on hold the sound is on holdand the mind and its thoughts are on hold. 4hat a repose 4hat a tryst"ith Self. %hen suddenly there is fire. %he spar$s fly. He is a"a$e. %he jui#esstart flo"ing. 5rom atman, all the vital !reaths flo" to their destinations. His#ons#iousness returns he rises and he no" $no"s life as he $ne" !efore he"ent into deep sleep. A simple eample of this phenomenon is the #omputerin deep sleep mode. 4hen you move the mouse, the #omputer "a$es upfrom sleep. 8i$e"ise it is the self in you that "a$es you up.
%uriya, Spiritual %rans#endental #ons#iousness %uriya is "ithout any
attri!utes. It or He is the Self. O!je#tive #ons#iousness is a!sent and its seedalso is a!sent. %hat is "hat is meant !y 4a$eful Sleep !y 7amanaMaha7ishi. %uriya is present and fun#tional in the perfe#ted ones, even "henthey are a"a$e. In %uriya, there is an irreversi!le union "ith Brahman. %hereis Oneness "ith Brahman. %here is a permanent Metaphysi#al 'nity.
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Om radiates five rays- +* ,* M* N+da* Bind! S+nta is !eyond all these. Agrat ("a$ing state and the A of A'M is Bija Svapna (dream state and the' of A'M is Bindu Suspti (deep sleep and M of A'M is +Ada %uriya (thesilen#e follo"ing A'M is Sa$ti and the 8aya !eyond all these is SAnta.
Vais.na/ism0s /ie1 o +,M
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A$ArO /ishnu vAsa$ah- %he A in Om$Ara (A'M is /ishnu. Om$Ara is uni=uein that it eists as one sylla!le in Om, three letters in A'M and threesenten#es. 4hen the /edas are distilled, ea#h /eda offers an essen#e ofeight sylla!les three of them offer a total of @C sylla!les- the ;ayatriMantra. 4hen ;ayatri Mantra is further #ondensed, A'M #omes into !eing.
A'M has t"o forms- AsamhithA$Aram and SamhithA$Aram. Samhithai : puttogether, #onne#ted, joined. It means to say A'M as one)sylla!le sound,Om. Asamhithai is to disjoin and present it as A,',M. /edaEs seed isPranavam (Om, "hi#h on parti#ulariation yields /yahrti.
Vya.rti. 'tteran#e, spee#h, de#laration, statement. %he mysti#al mantrasor utteran#e of the names of the upper seven "orlds (vi. Bhur, bhuvar [orbhuvah], svar , mahar, janar, tapar, saty a , the first three of "hi#h, #alled Jthegreat /yahrtis,K are pronoun#ed after m !y every Brahmana in#ommen#ing his daily prayers and are personified as the daughters of Savitriand Prisni.
;ayatri Mantra-
m ".!r-".!/a.-s/a. 3 m* 1orld* atmosp.ere and .ea/en
d.iyo yo na. prac.oday+t 3 6ntelligence 1.o o!r inspires
Pranavam (Om is the head of Srutis (/edas. Sruthi Sirasi /ithIrthth6. He(/ishnu a!ides on the head of the /edas thus, Pranavam is /ishnu.
A of Aum is /ishnu U is Mahala$shmi M is the Iva, the individual soul. A (Lis the standard)!earer for /ishnuEs #reation, maintenan#e and destru#tion. %he sylla!le stands for prote#tion offered to His slaves (the Prapannans "ho
de#lared surrender and re#eived 7a$sa))refuge from Bhagavan. It is a#ommon theme that all human !eings #an relate to /ishnu effe#tively asslaves (N ) slave or servitude of /ishnu. Servitude serves the devotee"ell among all other "ays one #an relate to /ishnu. He a!ides in Om. A#onnotes /ishnuEs eternal and irreversi!le o"nership of the ivatma (theindividual soul.
U of Aum refers to Mahala$shmi as his #onsort, His eternal proimity to Herand e#lusive one to one relationship !et"een the t"o.
M is the individual soul, "ho is the property of /ishnu.
A'M essentially means that the individual soul eists for /ishnu only or
ivatma !elongs to Sri)asso#iated /ishnu. On#e iva is a##epted asPrapannan (a devotee de#lared as having surrendered and !een a##epted !y/ishnu as His slave, /ishnu offers him prote#tion. A'M is li$e a parade ofindividuals one !ehind the other. A is the leader, ' is the #onsort and M isthe iva. %his #onfiguration is a #ommon theme in 7amayana in that 7ama(A is Bhagavan leading ' Sita and M 8a$shmana, "ho is there to do9ain$aryam (devoted servi#e to 7ama and Sita. %he trio is the Om$ara orPranavam "al$ing, tal$ing, and !reathing.
8i$e"ise iva is there to do 9ain$aryam to /ishnu. %he same theme is sungin verses in Maha!harata. 9rishna sits in the forefront of Pranavam (the#hariot is of Pranava form offering prote#tion to Arjuna in the Maha!harata
"ar. Offering of prote#tion means eradi#ation of all undesira!le =ualities li$e
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l!st, anger, greed, del!sion, pride, and en/y and in#ul#ation ofdesira!le =ualities. 9rishna in Bhagavad ;ita (?.@)D gives a list of good=ualities- Ahimsa, truthfulness, freedom from anger, renun#iation,tran=uillity, a!staining from slander, #ompassion to all #reatures, a!sen#e ofgreed, gentleness, modesty, a!sen#e of fi#$leness (a!sen#e of agitation,vigor, forgiveness, fortitude, #leanliness, a!sen#e of mali#e, and a!sen#e ofpride- %hese are the =ualities of the one !orn of divine nature.
%he 4est gives a list of seven deadly sins- pride , co/eto!sness, l!st ,anger , gl!ttony, en/y, and slot. the seven sins #ause spiritual death.
Atma (soul eists for /ishnu Bhagavan. One should perform AtmaSamarpanam (votive offering of oneEs soul at the feet of Bhagavan, "hoshines in A'M. 9ain$aryam is the loving devoted servi#e a votary does atthe feet of Bhagavan "aiting on Him "ith folded hands and a"aiting Hisorders. ivatma does not have !liss of his o"n. It is Bhagavat 9ain$aryamthat !rings !liss and Mo$sa. Serving the devotees of Bhagavan is one of thegreatest 9ain$aryams one #an do. &our o!je#t is His feet. %a$e the !o" ofA'M engage the Atma as the arro" in the !o" ta$e aim at BhagavanEs feetand shoot Atma of an arro" at his foot so that it em!eds in it. 9eep thin$ingof His feet and nothing else. He "ill sho"er His !lessings on you in due#ourse of time. %his is the surrender of your soul at the feet of Atma andholding on to It fast.
