date : 21-4-10, 6-30pm, punarvasu nakshatra atma, prana...

Speech by Dr. M. Sri Rama Krishna, at East Chetana Kendra

Date : 21-4-10, 6-30PM, Punarvasu Nakshatra

1. Atma, Prana, Jivatma, Ahamkar, Ego, Ishvara are all synonyms

of the same thing.

2. Yoga sadhanas are said to take few lifetimes to be completed.

But Ramakrishna Paramahamsa could do it in 3 days.

The Synthesis of Yoga by Sri Aurobindo, Page 6, Line 22 :

Yoga, as Swami Vivekananda has said may be regarded as a means of

compressing one’s evolution into a single life or a few years or even a

few months of bodily existence.

3. All the devata worship we are doing is not needed except

catching the Ishwara – Ego in you.

4. While Vivekananda said that we can achieve this in a few

months, Pandit Sri Rama Sharma acharya says that we can do it

in 9 days – Sanjeevani sadhana – With which one can overcome

death.

5. Karma is a obstacle to obtain dwijatva. For this we need to clear

ourselves and this can be done with watching the correct type

of movies in the correct angle. One can overcome their

Prarabdha karma.

6. Runanu bandha rupena pashu patni suta aalayaha. All these are

bandhas but by watching one song you can learn how to over

come them.

7. Just as scientists utilize the previous discoveries to move

forward in science, you can utilize movies as they are all

experiences only to move forward in evolution.

Speech by Dr.M.Sri RamaKrishna, at East Chetana Kendra

Date : 22-4-10, 6-30PM, Pushya Nakshatra





1. The difference between animals and humans is that humans

can think and talk and move forward in evolution by his own

means

2. In the olden times the Kings used to go for hunting to protect

his kingdom from the danger of the wild animals and not for

pleasure.

3. Rama’s goal was Ramarajya Sthapana.

4. The sloka “Om Gurur bramha Gurur Vishnuhu Gururdevo

maheshwaraha gurussakshaath parbrahma tasmai sri

guravenamaha” is one which can take u forward in evolution if

u know and use it correctly.

5. Just as for learning about E=mc2 one needs to know the entire

theory behind it, we need to learn the theory behind the

slokas.

6. Swasa can be used as astra and if known correctly one can

learn all sastras, all knowledge with swasa.

7. Our body is our Pyramid – 5 tattvas – 5 koshas

8. For any seed to sprout, we need water and light and it should

be placed at the same place.

9. Maatruvath Paradaareshu – Saptapadi movie clip

10. Should be able to leave all bad habits instantly –

Shruthilayalu movie clip

11. We should be able to harness all spiritual energy and

make it flow in the right direction – Indra Movie clip


Date : 23-4-10, 6-30PM, Aslesha nakshatra

1. Everybody talks about Ramarajya. But to attain it, you should

first have attained “atmarajya”. With a group of people like

this, Ramarajya sthapana is possible.

2. In history pole shift has occurred for more than 20 times

3. It has been told that by 21-12-2012 Prithvi will become

swarga. Not for others but for you if you can change your

path and move in this direction.

4. Everybody should first start with the sadhana given by

Ramana Maharshi – “ Who am I?”

5. The prana which comes into our body gets divided into 5. 3

lobes in the right and 2 lobes in the left.

6. The pancha pranas Prana, apana, samana, udana, vyana go

into these 5 lobes.

7. One should be able to learn the knowledge of which prana

goes into which lobe and what is the work done by it.

8. One can balance their food based on these pranas if you

know which food give which prana and hence what needs to

be changed.


Date : 25-4-10, 6-30PM, Purva phalguni nakshatra

YOGA – TO HASTEN EVOLUTION ; ANNAMAYA SHARIRA – ITS WORKING

The Synthesis of Yoga by Sri Aurobindo, , Line 22 :




BHAGAVAD GITA –

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iÉÉlrÉWÇû uÉåS xÉuÉÉïÍhÉ lÉ iuÉÇ uÉåijÉ mÉUliÉmÉ 4.5

AeÉÉåÌmÉ x³urÉrÉÉiqÉÉ pÉÔiÉÉlÉÉqÉÏµÉUÉåÌmÉ xÉlÉ

mÉëM×üÌiÉÇ xuÉÉqÉÍkÉ¸ÉrÉ xÉÇpÉuÉÉÍqÉ AÉiqÉ qÉÉrÉrÉÉ 4.6

lÉælÉÇ ÍNÇûSÎliÉ zÉx§ÉÉÍhÉ lÉælÉÇ SWûÌiÉ mÉÉuÉMüÈ

lÉ cÉælÉÇ YsÉåSrÉlirÉÉmÉÉå lÉ zÉÉåwÉrÉÌiÉ qÉÉÂiÉÈ 2.23

SUMMARY

1. 9 days is sufficient for hastening our evolution if we have

the required knowledge and apply them in our day to day

life and change ourselves.

9 is the number because we have only 9 grahas

But we actually have only 5 grahas

9 = 5(grahas) + 2 (Sun-star, Moon – satellite) + 2(Rahu + ketu)

Graha means that which receives. i.e. our 5 Karmendriyas and 5

gyanendriyas.

2. Our physical body is different from Annamaya sharira

Whatever we eat for our physical body actually gets digested

because of the annamaya sharira.

3. Prana is different from prana vayu. Oxygen is the capsule for

prana vayu.

Just as an atom contains electron, proton and neutron; prana

contains prana vayu.

4. One should chew the food well and let it mix with the saliva in

the mouth.

The food gets digested through the annamaya sharira and is

given out to the 5 pranas. This is the reason behind chanting the

below mantras before eating food

Om Pranaya Swaha

Om apanaya Swaha

Om vyanaya Swaha

On udanaya Swaha

Om samanaya Swaha

One should be able to balance the 5 pranas with the food we take

and also know what kind of food is needed for which prana.

5. Cows are the embodiment of Prana.


Date : 26-4-10, 6-30PM, Uttara phalguni nakshatra

SYLLABUS FOR HUMANITY – A.U.M

BHAGAVAD GITA –

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ÍxÉSèkrÉÍxÉSèkrÉÉåÈ xÉqÉÉå pÉÔiuÉÉ xÉqÉiuÉÇ rÉÉåaÉ EcrÉiÉå 2.48

MANDUKYA UPANISHAD –

Invocation

Om! Bhadram karnebhih s'rnuyāma devāh

bhadram pasyemākṣhabhiryajatrāh

sthirairangaistushtuvam sastanūbhir

vyaśema devahitam yadāyuh

svasti na indro vriddhaśravāh

svasti nah pūṣhā viśvavedāh

svasti nastārkṣhyo ariṣhtanemih

svasti no brihaspatirdadhātu

Om śāntih; śāntih; śāntih

"Om. Shining Ones! May we hear through our ears what is auspicious; Ye, fit to be worshipped! May

we see with our eyes what is auspicious; May we, endowed with body strong with limbs, offering

praise, complete the full span of life bestowed upon us by the divine beings; May Indra, of enhanced

fame, be auspicious unto us; May Pushan, who is all-knowing, be auspicious unto us; May Tarkshya,

who is the destroyer of all evils, be auspicious unto us; May Brihaspati bestow upon us

auspiciousness!

Om. Peace! Peace! Peace!

Verses

Ōmityetadakṣharamidam sarvam, tasyopavyākhyanam,

bhūtam bhavatbhaviṣhyaditi sarvamomkāra eva;

yaccānyat trikālātītam tadapyomkāra eva.

1. OM! - This Imperishable Word is the whole of this visible universe. Its explanation is as follows:

What has become, what is becoming, what will become, - verily, all of this is OM. And what is

beyond these three states of the world of time, - that too, verily, is OM.

Sarvam hyeted brahma; ayamātmā brahma;

soyamātmā chatuṣhpāt.

2. All this, verily, is Brahman. The Self is Brahman. This Self has four quarters.

Jāgaritasthāno bahihprajñah saptānga

ekonavimśatimukhah sthūlabhug vaiśvānarah

prathamah pādah.

3. The first quarter is Vaiśvānara. Its field is the waking state. Its consciousness is outward-turned. It

is seven-limbed and nineteen-mouthed. It enjoys gross objects.

Svapnasthāno'ntah-prajñah saptānga ekonavimsatimukhah

praviviktabhuk taijaso dvītiyah pādah.

4. The second quarter is taijasa. Its field is the dream state. Its consciousness is inward-turned. It is

seven-limbed and nineteen-mouthed. It enjoys subtle objects.

Yatra supto na kancana kāman kāmayate;

na kancana svapnam paśyati tat suṣhuptam.

suṣhuptasthāna ekibhūtah prajñānāghana evānandamayo

hyānandabhuk cetomukhah prājñas-tṛtīyah pādah.

5. The third quarter is prājña, where one asleep neither desires anything nor beholds any dream:

that is deep sleep. In this field of dreamless sleep, one becomes undivided, an undifferentiated mass

of consciousness, consisting of bliss and feeding on bliss. His mouth is consciousness.

Eṣha sarveśvara eṣha sarvajña eṣho'ntaryāmyesha

yonih sarvasya prabhavāpyayau hi bhūtānam.

6. This is the Lord of All; the Omniscient; the Indwelling Controller; the Source of All. This is the

beginning and end of all beings.

Nāntah-prajñam, na bahih prajñam, no'bhayatah-prajñam na

prajnañāghanam, na prajñam, na-aprajñam;

adriṣhtam-avyavahārayam-agrahyam-alakshanam-acintyam

avyapadeśyam-ekātmapratyayasāram prapancopaśamam

śāntam, śivam-advaitam caturtham

manyante, sa ātmā sa vijñeyah.

7. That is known as the fourth quarter: neither inward-turned nor outward-turned consciousness,

nor the two together; not an indifferentiated mass of consciousness; neither knowing, nor

unknowing; invisible, ineffable, intangible, devoid of characteristics, inconceivable, indefinable, its

sole essence being the consciousness of its own Self; the coming to rest of all relative existence;

utterly quiet; peaceful; blissful: without a second: this is the Ātman, the Self; this is to be realised.

So'yamātmā-adhyaksharam-Omkaro'dhimatram, pādā mātrā,

mātrāsca pādā akāra ukāro makāra iti.

8. This identical Ātman, or Self, in the realm of sound is the syllable OM, the above described four

quarters of the Self being identical with the components of the syllable, and the components of the

syllable being identical with the four quarters of the Self. The components of the Syllable are A, U,

M.

Jāgaritasthāno vaiśvānaro'kārah prathamā

mātrā āpterādimatvādvāpnoti ha vai

sarvān kāmānādisca bhavati ya evam veda.

9. Vaiśvānara, whose field is the waking state, is

the first sound, A, because this encompasses all,

and because it is the first. He who knows thus,

encompasses all desirable objects; he becomes

the first.

Svapnasthānastaijasa ukāro dvitīya

mātrotkarṣhādubhayatvādvotkarṣhati ha vai

jñana-santatim, samānasca bhavat

nāsyābrahmavit kule bhavati, ya evam veda.

10. Taijasa, whose field is the dream state, is the

second sound, U, because this is an excellence, and

contains the qualities of the other two. He who

knows thus, exalts the flow of knowledge and

becomes equalised; in his family there will be born

no one ignorant of Brahman.

Sushuptasthānah prājño makārastṛtīya mātrā

miterapīter vā, minoti ha vā idam

sarvam-apītisca bhavati, ya evam veda.

11.Prājña, whose field is deep sleep, is the third

sound, M, because this is the measure, and that

into which all enters. He who knows thus,

measures all and becomes all.

Amātrascaturtho'vyavahāryah prapancopaśamah sivo'dvaita

evamomkāra ātmaiva, samviśatyātmanatmanam ya evam

veda, ya evam veda.

12. The fourth is soundless: unutterable, a quieting down of all relative manifestations, blissful,

peaceful, non-dual. Thus, OM is theĀtman, verily. He who knows thus, merges his self in the Self; -

yea, he who knows thus.

Om śantih; śantih; śantih

Om Peace! Peace! Peace!

BHAGAVAD GITA –



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ÎxjÉiÉÉåÎxqÉ aÉiÉxÉlSåWûÈ MüËUwrÉå uÉcÉlÉÇ iÉuÉ 18.73

SUMMARY

1. Only humanity has a syllabus in

nature which is “AUM”.

2. AUM is like a carrier wave which can

contain any other wave.

3. One should learn to maintain balance

– samatvam as plants came from

seeds and animals came from plants

and human came from animals. The

existence of humans is very much

dependent on the plants and

animals;

4. We should keep observing our breath

constantly.

5. To achieve this syllabus of AUM, we

should be ready to give –

a. Samaya daan

b. Amsha daan

c. Prathibha daan

6. The first letter A in AUM – describes

the jaagurthavastha or wakeful

state.

7. The below 9th sloka from the

Mandukya Upanishad states that

Jāgaritasthāno vaiśvānaro'kārah prathamā

mātrā āpterādimatvādvāpnoti ha vai

sarvān kāmānādisca bhavati ya evam veda.

9. Vaiśvānara, whose field is the waking state, is the first sound, A, because this

encompasses all, and because it is the first. He who knows thus, encompasses

all desirable objects; he becomes the first.

8. From the bhagavad Gita sloka nashto

mohaha……

We should remember our past with

the Guru (a-cchuta’s) blessing and

be in that “I am” state without any

doubts and be ready to do whatever

the Guru says.


Date : 27-4-10, 7-00PM, Hastha nakshatra

Bhagavad Gita -

Mandukya Upanishad -

9. Vaiśvānara, whose field is the waking state,

is the first sound, A, because this

encompasses all, and because it is the first.

He who knows thus, encompasses all

desirable objects; he becomes the first.

10. Taijasa, whose field is the dream state, is the

second sound, U, because this is an

excellence, and contains the qualities of the

other two. He who knows thus, exalts the

flow of knowledge and becomes equalised;

in his family there will be born no one

ignorant of Brahman.

11. Prājña, whose field is deep sleep, is the

third sound, M, because this is the

measure, and that into which all enters. He

who knows thus, measures all and

becomes all.

Bhagavad Gita –

SUMMARY

1. Aa – wakeful state - vaishvanara – 3rd dimension – Gives us

the power of Akshaya paatra….

2. Uu – Dream state – taijasa – 4th dimension – Many discoveries

and inventions have occurred because of dreams –

Vigyanamaya Kosha

3. Ma – deep sleep state – Pragya – The power of Srushti and

Pralaya – Samadhi.

4. If we are always aware of our breath constantly, in 6 months

we can get the power to foresee future incidents also.

5. Ananyaaschintayanthomaa…………..We should always keep our

mind at the EGO.

Dense - Bhur - Vaishvanara - Aa

Liquid - Bhuvah - Taijasa - Uu

Gaseous - Swaha - Pragya - Ma

Tat savitur varenym – 8 letters – Ashtavasuvulu


Date : 28-4-10, 6-30PM, Swathi nakshatra





I.2 yogaå citta-vëtti-nirodhaï

yogaï = process of yoking; union

citta = consciousness

vëtti = patterning, turnings, movements

nirodhaï =stilling, cessation, restriction

Yoga is to still the patterning of consciousness.

SUNDARAKAANDA -

The Leap

The monkeys set to cheering as Hanuman begins growing

in size and climbs the cliffs of the mountain Mahendra. Once at

the peak, Hanuman increases his size even further and he stamps

his feet and makes sure of his footing. His weight crushes the

stones and collapses the caves where wild animals dwell.

Poisonous snakes struggle out of their holes and bite rocks in their

anguish, creating sparks from their venom and fangs.

Now the size of a mountain himself, Hanuman salutes

the four directions, his father Vayu and Rama. He hunches his

shoulders, bristling the fur of his back and twitches his tail, felling

whole trees with its touch. He places his hands upon the rocks,

contracts his waist and folds his legs under him. He stretches out

his neck and lets out a roar like a thunderclap. He scans the

horizon and concentrates his vital energy inside his heart.

He tells his comrades, “I shall fly like a swift arrow

from the bow of Rama. If I fail to find Sita on Lanka then I will

search the realm of the Devas. If she is not there either then I will

return to Lanka, bind Ravana hand and foot and throw him at the

feet of Rama. In every circumstance I shall succeed. I shall scoop

the whole of Lanka out of the sea with my bare hands if I need to

and present it to my lord.”

Then Hanuman becomes quiet and meditates upon

Garuda, excluding all other thoughts from his mind. Suddenly he

uncoils and launches himself into the sky. The force of his

departure creates a vacuum that sucks up the forest around his

feet. Bewildered birds twirl and flap helplessly trying to find their

way out of the windstorm. Entire trees are uprooted and follow

him for a distance like relatives following a loved one at the

beginning of his journey. Flowers and shrubs swirl around in the

mighty updraft and Hanuman resembles the moon surrounded by

the lesser lights.

On the shore with hands pressed together in prayer for

their general’s success, the thousands of monkeys all stand on one

foot in Vrikshasana, tree pose, determined to wait like that until

he returns.

.

2 Mt. Mainaka

As Hanuman travels some distance while increasing his

great speed, the god of the oceans, Varuna, muses thusly: “This

Hanuman is an emissary of Rama, scion of the Ikshvaku race.

Those ancient kings and sons of Sagara dug my seabed and are

responsible for my existence on this earth. It is only proper that I

should aid Rama or his agent.”

Sagara then goes to the submerged mountain Mainaka

and tells him to offer Hanuman a place to rest and some

delectable refreshments. Mainaka obeys and rises out of the

water, shining brilliant and golden in the sun, blocking

Hanuman’s path. Hanuman for his part is in no mood for

obstructions and pushes the flying mountain out of his way with

the impact of his chest. The mountain recedes like a rain cloud

driven along by a storm. Mainaka is greatly impressed and

delighted with the power of that monkey leader.

Assuming the form of a man, Mainaka stands on his

own peak with folded hands. The living mountain stays the fierce

Vanara with these sweet words. “Noble Hanuman, I am Mainaka

and I am here to offer you rest and refreshment on your journey. I

owe a great debt of gratitude to your father the wind and the

ocean below us and thus will be very pleased if you accept these

choice morsels from the forests of my hillsides. I am also called

‘Hiranyanabha’ on account of my golden peak.” Hanuman arrests

his flight at this mention of his father, hovers in the air, and asks

how Mainaka came to be living under the ocean.

“Long ago all mountains had wings and we flew where

we wished and visited with each other the world over. But some

of us landed indiscriminately and crushed whole colonies of

rishis. Their prayers of complaint reached Indra and he used his

Vajras to cut off our wings and settle us permanently. As I was

the last one, your father, Vayu, used his power under my wings to

speed me away from Indra. As we flew over this ocean Varuna

offered me sanctuary and I have been hiding under his waves ever

since. Now Sagara would like to do you a favor because you are

the emissary of Rama since it was his ancestors who dug the

ocean floors out of the earth with their bare hands. Long ago they

searched for the sacrificial horse of Sagara and they created the

depths of the ocean in their zeal. As I am thus indebted to both

your father and my protector, I ask you again to please accept my

hospitality.”

Hanuman folds his hands and thanks Mainaka for his

kind intentions. “Thank you very much, noble soul. I regret that I

cannot spend another moment with your pleasing personage. I

must be on my way and fulfill my duties to my king and to our

master, Rama. Namaste.” And with that, Hanuman respectfully

pats the top of the mountain with his right hand as a token of

accepting Mainaka’s kindness and speeds away towards Lanka.

Indra flies down from heaven immediately upon the

Vanara’s departure and says, “No fear, Mainaka. You may keep

your wings for this kind service to Hanuman. I will forget the

enmity between us. You may live without fear of my Vajra

because you offered to help this person who is essential to the

effort to destroy Ravana. Go in peace, golden one.”

3 Surasa and Simhika

The Devas gather in council and decide to test Hanuman.

“Maybe he does not have the strength or the wisdom to succeed.

If he fails then our plans will be thwarted as well. Let’s have

Surasa, the splendid mother of serpents, challenge him.”

She descends from heaven and assumes an appropriately

monstrous form: red eyes and receding rows of fangs, with an

immense coiling body like a mountain of twisting, impatient

death.

The dreadful serpent Surasa blocks Hanuman’s way

with her immense maw. “Halt! You shall become my food! I have

a boon from Brahma himself that none may pass me without

entering my mouth.”

Hanuman pauses in the air before the great beast, folds

his hands in Namaste, and explains patiently, “Good mother, my

name is Hanuman and I am on an urgent mission for my master,

Rama. I must go to Lanka to find his wife Sita and report back to

him. When I am finished with this mission I will certainly come

back to you and enter your mouth. For now, my time is not my

own.”

“Foolish monkey! I’m hungry NOW! You shall not

escape me!”

His anger stirred, Hanuman declares, “Prepare yourself

then, you are much too small to swallow me.” And with that he

increases his size by a yojana. Surasa then also increases her size

by a yojana. Exasperated by this delay, Hanuman increases his

size by ten more yojanas and Surasa follows suit. Then, quick as a

flash, Hanuman shrinks his body to the size of a thumb and flies

into and out of Surasa’s mouth with lightning speed.

Resuming his former size, the noble monkey hovers in

the air on the other side of Surasa with his hands pressed together.

“Thank you, mother. Namaste. Now I have entered your mouth

and proved Brahma’s boon true. Please grant me leave.”

“Success to you, you clever monkey. You may pass with

my blessing.”

Hanuman bows to her and speeds on his way wondering

if he just saw a dragon smile.

As Hanuman flies through the air he notices his speed

decreasing. He looks down and sees that his shadow is distorted

unnaturally upon the waves. It is actually some distance beneath

the water! “This must be the work of that shadow catching

monster Simhika that Sugriva warned me about. Now is the time

to deal with this monster directly.”

Under the waves Simhika is momentarily happy. Here

is her prey flying willingly at her mouth as if it has no more wish

to live. Simhika rises out of the waves to meet Hanuman and to

swallow the immense monkey but Hanuman increases his speed

and plunges himself deep into her throat, rips her heart out with

his diamond hard nails and leaves her bleeding carcass for the

sharks to consume. The sea creatures happily feast on this ancient

terror to themselves and their ancestors.

Hanuman does not pause or celebrate but simply cleans

himself of her blood while skimming low upon the waves before

regaining his former height.

Traveling many yojanas in mere moments, Hanuman

sees the mountains of Lanka and reasons to himself: ”If I can see

them then they can see me. Perhaps they will send out a war party

and conceal Sita to a special dungeon if I engage them too soon. I

should reduce my size and avoid detection until I am sure of the

success of my mission.” Hanuman then continues his flight but

reduces his size to that of a small monkey, no bigger than a cat.

He lands on the Lamba peak of Trikuta Mountain with his left

foot first, conceals himself in the forest, and waits for the coming

of darkness.

“I must be careful and thorough, so now I will meditate

and prepare myself for the search of this island under the cover of

night. If I cannot find Sita I will uproot Ravana’s palace and carry

him back to Rama and let him do with him as he thinks best.”

BHAGAVAD GITA –



Devata, Rakshasa, Yaksha, Kinnera, Kimpurusha,

Gandharva, Naaga, Garuda

Lalitha Sahasranama stotra –

Vibhûti-pâdaï III. The Extraordinary Powers III.1 desa-bandhaå cittasya dhârañâ deåa = place

bandhaï = binding

cittasya = consciousness

dhârañâ = concentration Concentration locks consciousness on a single area.

III.2 tatra pratyayaika-tânatâ dhyânam tatra = there, in that

pratyaya = perception, thought, intention, representation

eka = one

tânatâ = extension, stretching

dhyânam = meditative absorption In meditative absorption, the entire perceptual flow is aligned with that object.

III.3 tad evârtha-mâtra-nirbhâsaä svarûpa-åûnyam iva samâdhiï tad = its, that

eva = thus

artha = meaning, purpose, approach

mâtra = only

nirbhâsaä = shining

sva = own

rûpa = form

åûnyam = empty

iva = like, thus, as it were

samâdhiï = oneness, integration When only the essential nature of the object shines forth, as if formless, integration has arisen.

III.4 trayam ekatra saäyamaï trayam = these three

ekatra = in one, as one

saäyamaï = constraint, perfect discipline Concentration, meditative absorption, and integration regarding a single object comprise the perfect discipline of consciousness.

SUMMARY

Sundaraakaanda – A.U.M – Samadhi

1. Ramayana has been written to teach us about

evolution and is said to be the commentary for

“Gayatri”

2. After the three states A.U.M comes SAMADHI

3. To understand out Chitta vrittis we should learn

about Sundaraakaanda which is the complete

knowledge of A.U.M.

a. At first Hanuman takes a leap and encounters

a mountain which he crushes – This is to be

understood as out Karma both positive and

negative being crushed out.

b. Mainaka – We need to jump and work and not

be taking rest although it comes positively

c. Surasa – That which we like – We should

always be higher than our desires and not be

flattered by people but grow above them.

d. Simhika – We should get rid of our past birth

shadows and habits which try to pull us down

in the Sa-mudra (the seal we like) with our

seals.

4. The brain is only an instrument for the mind

5. The technique for developing the VIgyanamaya

kosha is Samadhi.

6. We can do magics and miracles with Vibhuthi –

the knowledge of AUM- sundarakaanda.

7. For this we should understand – Dharana,

Dhyana and Samadhi

8. All slokas in the bhagavad gita are in anushtup

chandass – contain all the 4 states of A.U.M and

Samadhi in the order of 8 letters each : Samadhi,

Deep sleep, dream state, wakeful state.


Date : 29-4-10, 6-30PM, Vishaakha nakshatra

Christiaan Neethling Barnard was a South African cardiac surgeon,

famous for performing the world's first successful human-to-human heart

transplant. He performed the world's first human heart transplant operation on

3rd December 1967

THE LOST SYMBOL BY DAN BROWN – This has

opened up the secrets of free masonry.

The initiator of dance – Bharatha Rishi -

The author of 'Natya Sastra' is undoubtedly the Rishi who was

initiated by Brahma himself in the art of Dancing.All the important

styles of Indian classical dances are based on the rules laid down by

Bharata Muni in his treatise.

Hence each of these styles are a regional variation of Bharatha

natyam. However, what we now call Bharatha natyam is ,in fact,

strictly traditional and purest form of dance. This dance form has

survived in the southern part of the sub continent in spite of centuries

of social and political upheavals. This 3000 year old art is still as

fresh and fascinating as it must have been when it inspired the

sculptors who have left their imagination on stone. Thus India became

a land where the teaching of the Rishis and Saints was imparted not

only through learning and philosophy but through arts, music and

dance.

Bharathanatyam is perphaps the oldest among the contemporary

classical dance forms of India. Its claim to antiquity rests not on the

name, which is derived from the word "Bharatha" and thus associated

with the Natyasastra, but on the overwhelming literary, sculptural and

historical evidence available.

Among the many forms and styles, there is one which is called the

ekaharya lasyanga in the Natyasastra. In this form, there is one actor

playing many many roles. The Natyasastra in this context, also speaks

of the actor as the narrator. Instead of many actors presenting a

dramatic story, the solo actor presents, through abhinaya, the

particularly dominant state - Sthayi Bhava.

500 B.C.-10A.D. Bharatha Natyam is a composite art, whose message

is not merely to the senses, but to the soul of the dancer and of the

perceiver. Due to this, one could comprehend that Bharatha Natyam is

an art that conveys spiritual expression. This dance form cannot be

adequately danced by anyone without reverence for technique and for

spiritual life. It is an art that lifts one from temporal to eternal values.

The intimate association of dance with religion and as a ritual, a form

of worship in the temples is well established. The institution of the

Devadasis, servants of the God, contributed in perpetuating and

preserving the art. In ancient times, the system of dedicating young

dancers to the temples as devadasis seems to have prevailed.

Bhagavad Gita -

I.24 klesha-karma-vipâkâåshayair aparâmrushta purusha-visheshaha îshvaraha klesha = cause of suffering, corruption, hindrance, affliction, poison

karma = action

vipâkâ = ripening, fruition

aåshayair = store, residuum

aparâmrushta = untouched, unaffected

purusha = pure awareness

visheshaha = difference, distinction; exemplary, distinct

îshvaraha = divine ideal of pure awareness Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and lacking any store of latent impressions. Bhagavad Gita -

SUMMARY

1. Cow is PRANA personified.

2. To know about prana shakthi, about

devatas, we should know about cow.

3. Vishwanath movie-Swarnakamalam song-

Andelaravamidi padamulada……..

The movement of the hands and legs –

postures –

Just as the entire universe is built up with

atoms(Proton, neutron and electron) our

body is made up of the Panchatattvas.

Tanmaatra - Tattva -Karmendriya -

Gyanendriya

1. Shabdha - Akasha -tongue -ears

2. Sparsha - Vayu -hands -skin

3. roopa - Agni -legs -eyes

4. rasa - Jala -sex organs -

tongue

5. gandha - Prithvi -anus -nose

4. The book The lost symbol by Dan Brown tells

us about rebirth in the first page itself –

Dwijatva – Gayatri.

5. Utilizing our panchatattvas for changing

ourselves is taught is Ramayana and

Mahabharatha.

6. The most important thing in Ramayana is the

“Ramarajya sthapana”.

7. Utilization of Shabda beda – Shravan Kumar

in Ramayana.

8. We can change the entire world if we know

the correct movement of our 5 karmendriyas.

9. Ishvara – Ego – Ahamkara – Prana all are one

and the same.

10. Ramayana – Shat chakras

11. Mahabharata – Panchakoshas

12. We should learn to be at the Ego at all

times (all 24 hours of the day) and do what it

tells us to do – Karishye vachanam tava and

HE will look after us – yoga kshemam

vahaamyam.

13. Chakram – Last scene – how to

overcome our karma and the benefits of

being at the EGO always.

14. The Antahkarana bridge is the Rama

sethu – Nala and Neela were the key ones in

building it.

date : 21-4-10, 6-30pm, punarvasu nakshatra atma, prana...

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