Dr.Commander Selvam

 

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

KARMA AND REINCARNATION

 

Karma means not only action, but also the result of an action. The consequence of an action is really not a separate thing. It is a part of the action, and cannot be divided from it. Breathing, thinking, talking, seeing, hearing, eating, etc., are Karmas. Thinking is mental Karma. Karma is the sum total of our acts both in the present life and in the preceding births.

Any deed, any thought that causes an effect, is called a Karma. The Law of Karma means the law of causation. Wherever there is a cause, there an effect must be produced. A seed is a cause for the tree which is the effect. The tree produces seeds and becomes the cause for the seeds.

How Karma is Fashioned

Man is threefold in his nature. He consists of Ichha (desire, feeling), Jnana (knowing) and Kriya (willing). These three fashion his Karma. He knows objects like chair, tree, etc. He feels joy and sorrow. He wills to do this, or not to do that.

Behind the action, there are desire and thought. A desire for an object arises in the mind. Then you think how to get it. Then you exert to possess it. Desire, thought and action always go together. They are the three threads, as it were, that are twisted into the cord of Karma.

Desire produces Karma. You work and exert to acquire the objects of your desire. Karma produces its fruits as pain or pleasure. You will have to take births after births to reap the fruits of your Karmas. This is the Law of Karma.

The Working of the Law

The Law of Karma is one of the fundamental doctrines not only in Hinduism, but also in Buddhism , and in Jainism. As a man sows, so he shall reap. This is the Law of Karma. If you do an evil action, you must suffer for it. If you do a good action, you must get happiness. There is no power on this earth which can stop the actions from yielding their fruits. Every thought, every word, every deed is, as it were, weighed in the scales of eternal, divine Justice. The Law of Karma is inexorable.

Things do not happen in this universe by accident or chance in a disorderly manner. They happen in regular succession. They follow one another in a regular order. There is a certain definite connection between what is being done now by you, and what will happen in the future.

Every action produces a threefold effect. It gives you an appropriate reward or fruit. It also affects your character. It leaves behind an impression in your mind. This impression will urge you to repeat the act again. The impression will assume the form of a thought-wave in the mind on account of a stimulus, either external or internal. An action produces an effect in the world also.

As You Sow, So You Reap

If you put a seed in the earth, it sends up a little stem. Then leaves come out of the stem. Then come flowers and fruits. There are seeds again in the fruits. Mango seed only produces mango tree. If you sow rice, you cannot expect a crop of wheat. The same sort of seed produces the same kind of plant. A human being alone is born from the womb of a woman, a horse from a horse and a dog from a dog. Similarly, if you sow the seed of an evil action, you will reap a harvest of pain and suffering. If you sow the seed of a virtuous action, you will reap a harvest of pleasure. This is the Law of Karma.

Whatever you sow by your actions come back to you. If you make others happy through service, charity and kind acts, you sow happiness like a seed; and it will give you the fruit of happiness. If you make others unhappy through harsh words, insult, ill-treatment, cruel acts, oppression, etc., you sow unhappiness like a seed; and it will give you the fruit of pain, suffering, misery and unhappiness. This is the immutable Law of Karma.

Your actions in the past are responsible for your present condition. Your present actions will shape or mould your future. There is nothing chaotic or capricious in this world. You become good by your good actions, and bad by your evil actions.

If you entertain evil thoughts, you must suffer the consequences. You will be in difficulties. You will be surrounded by unfavourable circumstances. You will blame your surroundings and circumstances. Understand the law and live wisely. Entertain noble thoughts. You will be happy always.

Action - Habit - Character - Destiny

Thought moulds your character. If you entertain noble thoughts, you will develop a noble character; and if you entertain evil thoughts, you will develop a base character. This is the immutable Law of Nature. Therefore, you can deliberately shape your character by cultivating sublime thoughts. Thought materialises and becomes an action. If you allow the mind to dwell on good, elevating thoughts, you will do naturally good and laudable actions.

Conduct or behaviour reveals your character. Conduct also moulds your Character. Cultivation of good conduct needs rigorous discipline and constant vigilance. You will have to watch every thought, word and action. You must be extremely careful when you conduct yourself with others. With all your good intentions, you will be carried away by the force of your previous wrong impressions, instincts and impulses. Even highly educated people lack in behaviour. Good behaviour indicates that you have a refined or polished, disciplined mind and real, good spiritual culture . The practice of Japa, Pranayama and Mauna (or vow of silence) will help you to control the impulses etc.

You sow an action and reap a habit. You sow a habit and reap a character. You sow a character and reap your destiny. Hence, destiny is your own make-up. You have built it. You can undo it by entertaining noble thoughts, and doing virtuous actions, and changing your mode of thinking. Now you are thinking that you are the body, Mr. So and so. Now, start the anti-current of thought. Think that you are all-pervading, immortal Brahman. Brahman you will become. This is an immutable Law.

The Three Kinds of Karma: Sanchita, Prarabdha and Agami

Karma is of three kinds, viz., Sanchita (accumulated works), Prarabdha (fructifying works) and Kriyamana or Agami (current works). Sanchita is all the accumulated Karmas of the past. Part of it is seen in the character of man, in his tendencies and aptitudes, capacities, inclinations and desires, etc. Tendencies come from this. Prarabdha is that portion of the past Karma which is responsible for the present body. That portion of the Sanchita Karma which influences human life in the present incarnation is called Prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Prarabdha Karma is that which has begun and is actually bearing fruit. It is selected out of the mass of the Sanchita Karma. Kriyamana is that Karma which is now being made for the future. It is also called Agami or Vartamana.

In Vedantic literature, there is a beautiful analogy. The bowman has already sent an arrow and it has left his hands. He cannot recall it. He is about to shoot another arrow. The bundle of arrows in the quiver on his back is the Sanchita; the arrow he has shot is Prarabdha; and the arrow which he is about to shoot from his bow is Agami. Of these, he has perfect control over the Sanchita and the Agami, but he must surely work out his Prarabdha. The past which has begun to take effect he has to experience.

There is another beautiful analogy also. The granary represents the Sanchita Karma; that portion taken from the granary and put in the shop for future daily sale corresponds to Agami; that which is sold daily represents Prarabdha.

The whole lot of Sanchita Karma is destroyed by attaining Knowledge of Brahman or the Eternal. It can be greatly modified by entertaining lofty, divine thoughts, and doing virtuous actions. Agami Karma can be destroyed by expiatory rites or Prayaschitta; and by removing the idea of agency through Nimitta Bhava (attitude that one is an instrument in the hands of God) and Sakshi Bhava (attitude that one is silent witness of the actions of the senses and of the mind).

The Supremacy of Free-Will

You are the master of your own fate. You are the architect of your own fortune. You are responsible for what you suffer. You are responsible for your present state. If you are happy, it has been your own making. If you are miserable, it has also been your own making. Every action bears a fruit sooner or later. A virtuous action produces pleasure as its effect. An evil deed causes pain.

You have no Bhoga-Svatantrya (freedom to determine the result of action), but you have Karma-Svatantrya (freedom to determine the course of action). That is the reason why the Lord Krishna says: -Karmanyeva Adhikaraste Ma Phaleshu Kadachana - Thy business is with the action only, never with its fruits. - Janaka and others attained to perfection by action. You can change your character, your thoughts and desires. Mans will is ever free. Through selfishness his will has become impure. He can render his will pure, strong and dynamic by getting rid of his base desires, and likes and dislikes. Every soul is like a husbandman who has got a plot of land. The acreage, the nature of the soil, the conditions of weather are all predetermined. But the husbandman is quite at liberty to till the earth, manure it and get good crops, or to allow it to remain as a waste land.

What you are now at present is the result of what you thought and did in the past. What you shall be in the future will be the result of what you think and do now. You find an environment which is best suited to the tendencies you acquired in a former life. You can create better conditions for the future. You can make your Karma what you choose. You can rise to a very high state of perfection. You can become an Indra or you may become a perfect Yogin. You can change your character, thoughts and actions. Therefore Bhishma and Vasishtha have placed Purushartha or exertion, above destiny.

A boatman without oars, rudder and sails is carried away helplessly by the winds and currents; but a clever boatman with oars, sails and rudder, ably directs the boat in any direction he likes and reaches the other shore safely. Even so, he who knows the Laws of Nature - the law of thought, the law of Karma, the law of cause and effect - can sail fearlessly in this ocean of Samsara and reach the other shore of fearlessness and immortality quite safely. He will utilise the helping forces to his best advantage and neutralise the opposing forces skilfully, with the help of the knowledge of the Laws. Knowledge is a torch-light. Hence, knowledge is absolutely indispensable. Ignorance is the greatest sin. An ignorant man becomes a victim or a slave of nature.

The Glory of Selfless Work

Selfish Karma leads you to rebirth and rebirth generates new Karma while working off the old. Get rid of Karma if you wish to get rid of the miseries of rebirth. Selfless work will not bind you. It will purify your heart and lead to the descent of the divine light and grace. Understand the Law of Karma and the law of cause and effect. Think rightly. Act nobly. Meditate regularly and attain eternal bliss and immortality.

The Doctrine of Reincarnation

The doctrine of reincarnation or transmigration of souls is a fundamental tenet of Hinduism. The word reincarnation literally means embodiment again, coming again into a physical body. The individual soul takes again a fleshy covering. The word transmigration means passing from one place to another - passing into a new body.

The Sanskrit term Samsara is derived from the Sanskrit root Sr, which means - to pass -. The prefix Sam means - intensely -. The individual soul passes repeatedly through this world and other subtle higher worlds. This repeated passing of souls - Samsriti - is what is really meant by the term Samsara.

Samsara exists in order that the individual soul may learn to realize itself.

Man contains within himself infinite possibilities. The magazine of power and wisdom is within him. He has to unfold the divinity within. This is the object of living and dying.

Enunciation of the Doctrine in the Hindu Scriptures

You will not cease to exist after death. Before this birth , you have passed through countless lives. The Lord Krishna says in the Gita: - O Arjuna, both you and I have had many births before this; only I know them all, while you do not. Birth is inevitably followed by death, and death by rebirth. As a man casting off worn-out garments taketh new ones, so the dweller in the body, casting off worn-out bodies, entereth into others that are new. -

The Upanishads also declare: - Just as a caterpillar which has come to the top of a blade of grass, draws itself over to a new blade, so also does the soul draw itself over to a new body, after it has put aside its old body - (Brihadaranyaka Upanishad). - Just as a goldsmith, having taken a piece of gold, makes another form, new and more beautiful, so also, verily the Atman having cast off this body and having put away Avidya or ignorance, makes another new and more beautiful form - (Brihadaranyaka Upanishad). - Like corn, does a mortal ripen; like corn, does he spring to life again - (Kathopanishad).

Karma and Rebirth

The doctrine of rebirth is a corollary to the Law of Karma. The differences of disposition that are found between one individual and another must be due to their respective past actions. Past action implies past birth. Further, all your Karmas cannot certainly bear fruit in this life. Therefore, there must be another birth for enjoying the remaining actions. Each soul has a series of births and deaths. Births and deaths will continue till you attain Knowledge of the Imperishable.

Good Karmas lead to incarnation into higher spheres and bad Karmas into lower. By virtue is obtained ascent to higher planes and by vice, descent to the lower. From wisdom results beatitude, and bondage from the reverse. So long as Karmas - whether good or bad - are not exhausted, men do not attain Moksha or the final emancipation even in hundreds of Kalpas. Both good and bad Karmas bind tight the Jiva in their chains. One is a chain of gold and the other is that of iron. Moksha cannot be attained by man, so long as Knowledge of the Eternal is not attained.

Proofs for the Existence of Previous Births

A new-born child manifests marks of joy, fear and grief. This is inexplicable unless we suppose that the child, perceiving certain things in this life, remembers the corresponding things of the past life . The things which used to excite joy, fear and grief in the past life, continue to do so in this life. The memory of the past proves the previous birth, as well as the existence of the soul.

A child, just born, drinks the breast of its mother through the remembrance that it did so in the previous life, as a means of satisfying hunger . The childs desire for milk in this life is caused by the remembrance of its experience in the previous life. This proves that the childs soul, though it has abandoned a previous body and has taken on a new one, remembers the experiences of the previous body.

You do not come into the world in total forgetfulness and in utter darkness. You are born with certain memories and habits acquired in the previous birth. Desires take their origin from previous experiences. We find that none is born without desire. Every being is born with some desires which are associated with the things enjoyed by him in the past life. The desires prove the existence of his soul in previous lives.

Passage of the Soul Between Death and Rebirth

The soul migrates with the astral body, or Sukshma-Sarira or Linga- Deha. This astral body is made up of nineteen Tattvas or principles, viz., five organs of action, five organs of knowledge, five Pranas, mind, intellect, Chitta (the subconscious), and Ahankara or egoism. This subtle body carries with it all sorts of Samskaras or impressions, and Vasanas or tendencies, of the individual soul. The subtle body moves towards heaven. When the fruits of good Karmas have been exhausted, it gathers for itself a new physical body and reincarnates on this earth plane.

Those whose conduct has been good attain good births and those whose conduct has been evil are thrown into sinful wombs or lower births.

The Devayana and the Pitriyana

When a man who has practised meditation and worship dies, he first goes to light, then from light to day, from day to the bright half of the moon, from the bright half of the moon to the six months when the sun goes to the north, from that to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. When he comes to the sphere of lightning, he meets a person who is not human. That person leads him to the Karya Brahman or Hiranyagarbha. This is the Way of the Devas or Devayana.

He who has done works of public utility and alms, first goes to the smoke when he dies, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south; and from that, he goes to the region of the forefathers, from the world of the forefathers to the ether, from the ether to the moon. He lives there so long as his good works will allow. When the effect of the good works is exhausted , he comes back to this earth by the same route. He first becomes ether, and then air, and then smoke, and then mist, then cloud, and then falls upon the earth as rain-drops. Then he gets into food which is eaten up by man, and finally becomes his child.

He passes through the various existences of the mineral kingdom, of the plant and of the animal realms - the Udbhijja (born of seed), the Svedaja (born of sweat) and the Andaja (born of eggs), before coming into the Jarayuja (viviparous or of placental origin).

How to Break the Bond of Samsara

The chains that tie you to this wheel of Samsara or Bhava-Chakra or round of births and deaths, are your desires. So long as you desire objects of this world, you must come back to this world in order to possess and enjoy them. But, when all your desires for the mundane objects cease, then the chains are broken and you are free. You need not take any more births. You attain Moksha or the final emancipation.

You wander in this Samsara as you think that you are different from the Lord. If you unite yourself with Him through meditation and Yoga , you will obtain immortality and eternal bliss. Cut the bonds of Karma through Knowledge of the Eternal and enjoy the Supreme Peace of the Atman, thy innermost Self and Inner Ruler. You will be freed from the round of births and deaths. Freed from sin, freed from passion, you will become a Jivanmukta or liberated sage. You will see the Self in the self and see the Self as all.

The Concept of Avatara

Avatara is the decent of God on earth for the ascent of man. The Lord Krishna says: - Though unborn, the Imperishable Self and also the Lord of all beings, yet brooding over nature which is Mine own, I am born through My Own Power. Whenever there is decline of righteousness, then I Myself come forth. For the protection of the good, for the destruction of the evil-doers, for the sake of firmly establishing righteousness, I am born from age to age - (Ch. IV-6, 7, 8).

The Doctrine of Grace

The Bhagavatas had their own scriptures called the Pancharatra Agamas which expounded the cult of Vasudeva and which were, therefore, looked upon by them as being equal to the Upanishads. Their religion was based on Gods Grace to erring humanity. It, therefore, greatly emphasised the doctrine of Avatara or incarnation and popularised the immortal stories which were afterwards collected together in the Harivamsa, Vishnu Purana and the Bhagavata Purana. If you study these books, you will clearly know about the glory of Lord Krishna.

You can attain God-realisation through worship of Avataras like Krishna and Rama. Many have already attained God-realisation. Tukaram, Ramdas, Surdas, Mira Bai, Tulsidas and several others have seen God face to face. Their powerful writings bespeak of their high spiritual attainments.

Degree of Gods Manifestation

There are Purna-Avataras (full incarnations), Amsa-Avataras (partial incarnations), Avesa-Avataras (inspirational incarnations), etc. The Lord Krishna has sixteen rays. He is a Purna-Avatara. He still exists. There are His Nitya-Lilas in Go-Loka or Celestial Vrindavana.

It is only ignorant, deluded souls who speak against the doctrine of Avatara, who say that the Lord Krishna was a human being only. They have not studied properly the holy scriptures. They are Tamasic persons with little understanding. They cavil and carp. The Lord Krishna says: - The evil-doing, the deluded, the vilest men, they come not to Me, they whose wisdom is destroyed by illusion, who have embraced the nature of demons. Such is their fate. -

Devotees! Worship Atharva Sooolini the only Yakshini to settle all your problems  at all times with all your heart and with all your mind. Glorify Him in your heart. He will soon reveal Himself to you and you will feel His Presence. You will attain immortality and eternal bliss.

http://www.siddharpeedam.org/aboutus.php 

Dr.Commander Selvam Siddhar

 

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

SPIRITUALITY

The Almighty and Swamiji blessed me once again to share my thoughts on Spirituality. I wish to talk a little bit about the Spirituality told by great sages of Hindu Lineage through Upanishads. Even though there were many Upanishads from the four Vedas, only 108 of them are known today. Even out of those 108, only 27 Upanishads are widely read and studied today. Many scholars have researched the Upanishads. Even then, it is a never-ending subject. Now I try to furnish a few of my ideas on Spirituality taught by the Upanishads.

Upanishad means the inner or mystic teaching. The term Upanishad is derived from upa (near), Ni (down) and s (h) ad (to sit), i.e., sitting down near. Groups of pupils sit near the teacher to learn from him the secret doctrine. In the quietude of the forest hermitages, the Upanishad thinkers pondered on the problems of deepest concerns and communicated their knowledge to fit pupils near them. Adhi Sankara derives the word Upanishad as a substitute from the root sad, 'to loosen,' 'to reach' or 'to destroy' with Upa and Ni as prefixes and kvip as termination. If this determination is accepted, Upanishad means Brahma-knowledge by which ignorance is loosened or destroyed. The treatises that deal with Brahma-knowledge are called the Upanishads and so pass for the Vedanta. The different derivations together make out that the Upanishads give us both spiritual vision and philosophical argument. There is a core of certainty, which is essentially incommunicable except by a way of life. It is by a strictly personal effort that one can reach the truth. The Upanishads more clearly set forth the prime Vedic doctrines like Self-realization, yoga and meditation, karma and reincarnation, which were hidden or kept veiled under the symbols of the older mystery religion. The older Upanishads are usually affixed to a particularly Veda, through a Brahmana or Aranyaka. The more recent ones are not. The Upanishads became prevalent some centuries before the time of Krishna and Buddha.

The main figure in the Upanishads, though not present in many of them, is the sage Yajnavalkya. Most of the great teachings of later Hindu and Buddhist philosophy derive from him. He taught the great doctrine of "neti-neti", the view that truth can be found only through the negation of all thoughts about it. Other important Upanishadic sages are Uddalaka Aruni, Shwetaketu, Shandilya, Aitareya, Pippalada, and Sanat Kumara. Many earlier Vedic teachers like Manu, Brihaspati, Ayasya and Narada are also found in the Upanishads. In the Upanishads, the spiritual meanings of the Vedic texts are brought out and emphasized in their own right. Every one of us has to perform his or her duty designated as Svadharma to please God, to serve the world and to repay one's debt to the society. Svadharma implies ambition commensurate with one's capacity and the necessary inclination as the drive to achieve it. Our well-being lies in performing our Svadharma. Paradharma, duty suitable for others but not for us, will positively harm us if chosen by us. The basic teachings of the Upanishads are summed up in six great sayings (Mahavakyas). These are as follows.

1."I am Brahman" (Aham Brahmasmi). This states the identity of the inmost consciousness of the individual with that of the supreme Divine. The ultimate truth of Vedic knowledge is not that some great savior is God or the Lord or that such and such a God or name and form of God is the supreme. It is not the worship of a person, book, image or idea. It is not even the worship of God. The Upanishads say that whatever we worship as truth apart from ourselves destroys us. They teach that our own Self is the true Divinity, that it is the presence of the absolute within our heart and the entire universe. The hidden meaning of the sentence is “each and every one can attain Godlihood by practicing the Spirituality.

2."The Self is Brahman" (Ayam Atma Brahma). This also states the identity of the soul with the Absolute but in a more objective and less direct manner. Not only is our Self the Divine. The same Self in all beings is the same Absolute truth.

3."That thou art" (Tat tvam asi). Whatever we see or think about we are that. Not only is the I that, the you is also that. We are that ultimate I and Thou in all. The consciousness in the other is also the Divine.

4."Intelligence is Brahman" (Prajnanam Brahma). Our discernment of truth is the truth itself. It indicates that the Divine intelligence is present within us and has the power to return us to the Divine. Our inmost intelligence is that supreme intelligence through which we can merge into the Absolute.

5."The Universe is Brahman" (Sarvam Khalvidam Brahma). The entire universe is the Divine, which includes our self. The Divine is not only the consciousness principle in you and I, it is also the being principle in all things. It is the ultimate object as well as the inmost subject in all beings. It is one and all and all in one.

6."He am I" (So'ham). This shows the identity of the self with the Divine Lord inherent within the natural movement of our breath. "So" is the natural sound of inhalation, "ham" of exhalation.

These are statements of the identity of the individual consciousness with the Absolute or Divine reality. They all derive from and merge into Om (AUM), the Divine Word of "I am all". Now let us see a little of the Upanishads

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The Brhad-Aranyaka Upanishad, which is generally recognized to be the most important of the Upanishads, forms part of the Satapatha Brahmana. It consists of three Kandas or sections, the Madhu Kanda which expounds the teachings of the basic identity of the individual and the Universal Self, the Yajnavalkya or the Muni Kanda which provides the philosophical justification of the teaching of Khila Kanda, which deals with certain modes of worship and meditation, upasana, answering roughly to the three stages of religious life, sravana, hearing the upadesha or the teaching, manana, logical reflection, upapatti and nididhyasana or contemplative meditation.

The Chandogya Upanishad belongs to the Sama Veda. Chandoga is the singer of the Saman. The Upanishads that belongs to the followers of the Sama Veda is the Chandogya Upanishad. It is part of the Chandogya Brahmana, which has ten chapters. The first two chapters of the Brahmana deal with sacrifices and other forms of worships. The other chapters discuss the problems of liturgy and doctrine such as the genesis The Isa, also called the Isavasya Upanishad, derives its name from the opening word of the text Isavasya or Isa. It belongs to the Vajasaneyi School of the Yajur Veda. The Vajasaneyi Samhita consists of forty chapters of which this Upanishad is the last. Its main purpose is to teach the essential unity of God and the world, being and becoming. It is interested not so much in the Absolute in itself, Parabrahman, as in the Absolute in relation to the world, Paramesvara. It teaches that life in the world and life in the Divine Spirit are not incompatibles and significance of Aum and the meaning and names of Saman.

The Aitareya Upanishad belongs to the Rig Veda and the Upanishad proper consists of three chapters. This is part of the Aitareya Aranyaka, and the Upanishad begins with the Fourth chapter of the second Aranyaka, and comprises Chapter IV, V and VI. The preceding parts deal with sacrificial ceremonies like mahavrata and their interpretations.

It is the purpose of this Upanishad to lead the mind of the sacrificer away from the outer ceremonial to its inner meaning. All true sacrifice is inward. Sankara points out that there are three classes of men who wish to acquire wisdom. The highest consists of those who have turned away from the world, whose minds are free and collected, who are eager for freedom. For these the Upanishad (Aitareya Aranyaka II. 4-6) is intended. Others wish to become free gradually by attaining to the world of Hiranya-garbha. For them the knowledge and worship of the prana, life-breath is intended. (Aitareya Aranyaka II 1-3). There are still others who care only for worldly possessions. For them the meditative worship of Samhita is intended.

The Taittiriya Upanishad belongs to the Taittiriya School of the Yajur Veda. It is divided into three sections called Vallis.  The first is the Siksa Valli. Siksa is the first of the six Vedangas (limbs or auxiliaries of the Veda); it is the science of phonetics and pronunciation. The second is the Brahmananda Valli and the third is the Bhrugu Valli. These two deal with the knowledge of the Supreme Self, paramatma-jnana.

Katha Upanishad, also called Kathakopanishad, which belongs to the Taittiriya School of the Yajur Veda, uses the setting of a story found in ancient Sanskrit literature. A poor and pious Brahmana, Vajasravasa, performs a sacrifice and gives as presents the priests a few old and feeble cows. His son, Naciketas, feeling disturbed by the unreality of his father's observance of the sacrifice, proposes that he himself may be offered as offering (daksina) to a priest. When he persisted in his request, his father in rage said, 'Unto Yama, I give thee.' Naciketas gives to the abode of Yama and finding him absent, waits there for three days and nights unfed. Yama on his return offers three gifts in recompense for the delay and discomfort caused to Naciketas. For the first, Naciketas asked, 'Let me return alive to my father.' For the second, 'Tell me how my good works (ista-purta) may not be exhausted'; and for the third, 'Tell me the way to conquer re-death (punar mrtyu).'  In the Upanishad, the third request is one for enlightenment on the 'great transition’, which is called death. The Upanishad consists of two chapters, each of which has three Vallis or sections.

There are some passages common to the Gita and Katha Upanishad. (1) Taittiriya Brahmana: The first mention of the story is in the Rig Veda  where we read how the boy Naciketas was sent by his father to Yama (Death), but was allowed to get back on account of his great faith, sraddha.

The Prasna Upanishad belongs to the Atharva Veda and has six sections dealing with six questions put to a sage by his disciples who were intent on knowing the nature of the ultimate cause, the power of Aum, the relation of the Supreme to the constituents of the world. The Upanishad is so called as it deals with prasna or question.

The Kena Upanishad derives its name from the first word Kena, by whom, and belongs to the Sama Veda. It is also known as the Talavakara, the name of the Brahmana of the Sama Veda to which the Upanishad belongs.

It has four sections, the first two in verse and the other two in prose. The metrical portion deals with the Supreme Unqualified Brahman, the absolute principle underlying the world of phenomenon and the prose part of the Upanishad deals with the Supreme as God, Isvara. The knowledge of the Absolute, para vidya, which secures immediate liberation (sadyo-mukti), is possible only for those who are able to withdraw their thoughts from worldly objects and concentrate on the ultimate fact of the universe. The knowledge of Isvara, apara vidya, puts one on the pathway that leads to deliverance eventually (karma-mukti). The worshipping soul gradually acquires the higher wisdom, which results in the consciousness of the identity with the Supreme.

 The Mundaka Upanishad belongs to the Atharva Veda and has three chapters, each of which has two sections. The name is derived from the root mund, 'to shave,' as he that comprehends the teaching of the Upanishad is shaved or liberated from error and ignorance. The Upanishad states clearly the distinction between the higher knowledge of the Supreme Brahman and the lower knowledge of the empirical world. It is by this higher wisdom and not by sacrifices or worship, which one can reach Brahman. Only sanyasi, who has given up everything, can obtain the highest knowledge.

The Mandukya Upanishad belongs to the Atharva Veda and contains twelve verses. It is an exposition of the principle of Aum as consisting of three elements, a, u, m, which refer to the three states of walking, dream and dreamless sleep. The Supreme Self is manifested in the universe in its gross, subtle and causal aspects. Answering to the four states of consciousness, wakefulness, dream, dreamless sleep, transcendental consciousness, these are aspects of the Godhead, the last alone being all-inclusive and ultimately real. The Absolute of mystic consciousness is the reality of the God of religion. The Upanishad by itself, it is said, is enough to lead one to liberation.

Not only by the simple reading of the Upanishads can one become great in spiritual life. We should try at least to adopt only one principle of any of the Upanishads. By that practice, we can lead a highly spiritual life. The spiritual life leads us to have a comfortable living without any frictions. I thank Almighty and Swamiji for giving me the opportunity to share my thoughts on Spirituality. 

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Dr.Commander Selvam Siddhar

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

SRI KRISHNA AND THE THIEF

In the palace garden of King Nanda Gopal, the children were playing with the young calves and maids were milking the cows and churning the pots filled with curd, when Queen Yashoda came with her child, ‘Sri Krishna’. The child was adorned with lot of jewels and ornaments, head to toe. A beautiful long necklace studded with diamonds hung on his chest, while his waist was circled with ‘oddiyan’, a pure gold ornament. Golden bangles with Gomethaka and ruby gems adorned his wrists, with a haram with shining pearls increasing the beauty.

Sri Krishna accompanied other children in their play. They all went eagerly to grab some butter from the churned pots. With the maids eager to share the butter with Sri Krishna, all the children enjoyed the butter. After having the butter, Sri Krishna and the other children joined the men as they led the cows to the nearby farms for their grazing.

Upanyasak, a preacher and staunch devotee of God, Sri Mahavishnu, was sharing this story with a gathering at the temple. The gathering included a thief as well. While, the rest of the gathering was listening to the story with deep interest, the thief was engrossed in his thoughts about the jewels and ornaments worn by Sri Krishna. He was keen to know the whereabouts of Sri Krishna, so he could steal the ornaments and amaze wealth.

As Upanyasak ended the story, the gathering began to disperse. The thief wanting to know the whereabouts of Sri Krishna, followed Upanyasak to his home. As Upanyasak turned into a dark narrow curve, the thief shouted “Hault, you Upanyasak! I have a knife. I just want to ask you a question”.

Seeing the thief with the knife, the Upanyasak got terrified and replied “Dear village man, I am just a clergy man doing my service to Lord Mahavishnu. I will be glad to answer you. What do you seek?”

The thief said “I want to know where the child, Sri Krishna resides.” To this, the Upanyasak replied “He is omnipresent, and is present everywhere, even here. He exists in our breath, in air, in tree, and in everything”.

Not willing to believe, the thief pressed “No, I want to know where the child with all those jewels and ornaments resides.” The Upanyasak continued “But, it is just a story about God. I was just sharing what I read and learnt from the scriptures.”

Seeing the thief was not believing and not willing to let go, the Upanyasak thought of a way to escape, and finally said “see, it is long way, and you should be strong enough to pass through this dense jungle.”

Shrugging the danger ahead, the thief pressed for clearer directions. The Upanyasak, was determined to misguide the thief. He continued “after you head 60 miles towards east, you will see a big forest. In the middle of the forest, there is a big banyan tree, and Sri Krishna will be sitting near that tree”.

Believing the Upanyasak, the thief released the Upanyasak, and began his journey towards the forest. He was determined to end his poverty by stealing the costly jewels and ornaments from Sri Krishna. The way to the forest was rough and tough, filled with thorns and sharp stones. The pain caused by the thorns and sharp stones did not stop the thief from his journey to the forest.

Finally, when he came to the middle of the forest, he saw more than one banyan tree. Not knowing which banyan tree Sri Krishna sat under, the thief began walking from one tree to another, calling for Sri Krishna by shouting his name “Krishna, Krishna”.

After a while, he got tired and fainted. As he opened his eyes after few minutes, he saw Sri Krishna holding him in his arms, with his head resting on Sri Krishna’s thighs. Sri Krishna was wearing all the jewels and ornaments that the thief heard in the story.

Realizing Sri Krishna saved him, the thief felt guilty, and rejected the thought of stealing the ornaments. When Sri Krishna asked the thief about his intentions of wanting to meet him, the thief with a face of guilt said “Oh my great Lord, I am a thief and a sinner, who wanted to steal your ornaments. Please pardon me.” The Lord smilingly said “you came for the ornaments, and you will have them.” Saying this, the Lord handed the jewels to the thief and vanished.

The thief filled with guilt hit himself with his arms, and began walking towards the Upanyasak’s residence. Seeing the thief, the Upanyasak feared danger and trembled. But, the thief fell at the Upanyasak’s feet, sought forgiveness and shared the story of Lord’s grace. With the greed for wealth no longer there, the thief’s mind was filled with devotion for Sri Krishna. Repenting his sin, the thief begged the Upanyasak to take him as his attendant.

Hearing the thief’s story and the grace of God to him, Upanyasak felt unfortunate that he couldn’t see the Lord with his eyes. Seeing no value in living any more, he started to tie a rope to the roof, and began to hang himself.

At this critical moment, a divine voice said “Upanyasak! I recognize your service to me for so many years. Continue your service to me with this young man.” The divine voice continued “You told him you didn’t know me and emphasized it was just a story. But, he believed what you said, and risked his life to see me. You continue your duties. The time will come, and I will receive you.”

The Upanyasak got overwhelmed hearing the divine voice. Recognizing that he was blessed with this because of the thief, the Upanyasak knelt before the thief with tears in his eyes.

Both Upanyasak and the changed thief continued to spread the grace and kindness of the Lord all over the world.

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Dr.Commander Selvam

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

                Meditation 

Param Pujya His Holiness  "Swamiji Sri Selvam Siddhar"

Meditation is not for a few but is necessary for all human beings. The inner self of a person touches the Higher Self (the Param-Tattwa) during deep sleep daily. This unknown touch recharges the battery of man. So, when he gets up from his sleep, he feels that he is refreshed, full of strength and relaxed. This is a natural process for all persons alike. If one could not sleep properly, he feels disturbed and is in a sort of weariness. It is the experience of every man, whether he is rich or a beggar, a literate or an illiterate, an executive or a laborer, a farmer or a business man, a housewife or a huckster. So, every man needs peace, strength, ability to discharge his/her duties and for tranquility of mind. So, a wonderful discovery of man is to keep his inner self in touch with the SOURCE in a wakeful state for longer periods continuously through specific type of systematic practices. This is called the art of meditation. And such a person is said to be a YOGI without any discretion/distinction of caste, creed, color and country.

Dhyanam nirvishayam manah That state of the mind, wherein there are no Vishayas or sensory thoughts, is meditation.

Whether oriental or occidental, Hinduism or Mohammedanism, Buddhism or Jainism, Christianity or Judaism, Shinto-ism or any other ‘ism’, the spiritual purpose and meaning is to lead an individual soul to the ecstatic communion with the Universal Divinity or ONE TRUTH, the SOURCE. A continuous flow of perception of thought is Dhyana Tatra pratyayaikatanata dhyanam. It is the flow of continuous thought of one object or God or Atman or Supreme Source Tailadharavat.   According to Raja Yoga, meditation is the seventh rung or step in the ladder of Yoga. One cannot attain this state unless he knows the art of  Concentration .   What is concentration? Desa bandhas-chittasya dharana. Concentration is fixing the mind on an external object or an internal point continuously, without interruption or break for twelve seconds. So, an aspirant has to develop himself in concentration, which itself is changed into meditation, if his state of keeping the mind focused at one object/point/subject continuously and spontaneously for 12x12=144 seconds. It is termed as ‘Dhyana’ in Sanskrit scriptures, which comes from the root ‘Dhi’. In English we generally call it ‘intellect’ which is the basic root with different derivations in different practices. However, ‘Buddhi’ (reasoning faculty) is said to be directly based on this root term; yet this term is used liberally by all systems of Yoga, which is central theme of all mystic techniques leading one to higher levels of spiritual consciousness with profound depths of spiritual expansion and takes one to God-realisation or Self-realisation.

Meditation may be objective, or on qualities or purely subjective or one’s own breath. In objective meditation the Sadhaka meditates upon an idol or picture of his Ishta devata  may be Lord Shiva, Vishnu, Rama, Krishna, Christ, Buddha or any other god or goddess. For him, the idol is something alive, vibrating with supreme reality, omnipresent, omniscient, omnipotent. He may meditate upon the beautitude, the qualities, the activities of his Ishta-devata. Or he may meditate upon the all-pervading pulsating Supreme Energy which is within him and without, permeating everywhere. This is subjective meditation. Similarly on his breath while inhaling and exhaling with MINIMAL SILENCE. All meditations are good; what counts is the intensity and unbroken continuity of meditation.

An aspirant has to rest his soul on the bosom of the Lord, to bathe in the bliss of Divine ecstasy, to drown his ego in the ocean of eternity, to draw sustenance and strength from the SOURCE to attain whatever he is capable of achieving. A Sadhaka should meditate regularly, chew and digest what he has learnt, to transform what he has learnt into wisdom, to apply that wisdom to solve the problems that cross his path daily. Says F.W. Robertson: It is not the number of books you read, nor the variety of sermons you hear, nor the amount of religious conversation in which you mix, but it is the frequency and earnestness with which you meditate on these things till the truth in them becomes your own and part of your being, that ensures your growth.

A sincere spiritual seeker meditates to realize the Ultimate Reality to unravel the mystery of life and death, to understand in the bottom of his heart, what is Truth. Once he knows Truth, he knows the Ultimate Reality, he becomes That, and there is nothing more to know. A person who has realized Brahman, becomes Brahman, and lives in Brahman. Knowing is being. That is the highest state.India has been fortunate to have produced many saints and seers who had realised the Truth and for more or less time lived in a state of Divine Ecstasy. Even during the past hundred years people have witnessed such saints like Paramahamsa Ramakrishna, Swami Vivekananda, Swami Ramatirtha, Sri Aurobindo, Ramana Maharshi, Swami Ramdas, Swami Sivananda and several others of world fame. Ramakrishna would while talking relapse into Samadhi and often prayed to his Divine Mother not to draw him frequently into Her Bosom so that he can converse with his disciple, particularly his darling Naren later known to the world as Swami Vivekananda so that he could prepare a band of workers to spread his message, the holy message of India. Swami Ramatirtha was often seen in a state of ecstasy during last seven years of life in India and United States. Swami Sivananda was another who would often sing and dance or be just be quiet in divine ecstasy. There have been more in India and quite a few messengers of God in other parts of the world.

Meditation and concentration are often treated as synonymous. However, I have drawn earlier a distinct line between concentration and meditation. In further explanation when one brings to bear all his thought waves on a single point or spot like a laser beam where the scattered rays of light are concentrated, it is concentration. Everybody needs concentration to understand, assimilate and apply any information, any knowledge. When the concentration is prolonged for 144 seconds, it is called meditation and when extended to 144 multiplied by 144 i.e. 20736 seconds = 345.6 minutes, it is said to reach the state of Samadhi. According to Ashtanga Yoga comprising two main parts of Hatha Yoga Yama, Niyama, Asana and Pranayama covers the first one, whereas Pratyahara, Dharana, Dhyana and Samadhi, is the second part. There is no equivalent word in English language for Samadhi. Concentration is the sixth, Meditation the seventh and Samadhi the eighth and last stage of Yoga when the Sadhaka is united with the Supreme Being. It shows that concentration leads to Meditation, similarly prolonged constant meditation leads to Samadhi. In other Yogas Manana, Nididhyasana, Upasana, Chintana, Dhyana   these terms are used in different Yogas with subtle differences in their techniques. Manana is a sort of reflection. It is just to chew the cud slowly and nicely. It is done through into intense practice of Manana. Chintana is also a sort of reflection and meditation to assimilate the thoughts in consciousness for proper and significant impression with profound understanding. Intense meditation on the Self or Brahman or ANY SPIRITUAL ILLUMINED PERSONALITY is termed as ‘Nididhyasana’. As Saint Francis of Assisi did. ‘Upasana’ stands for devout meditation which is being used in both i.e., Jnana Yoga Sadhana and Bhakti Yoga. Upasana means ‘sitting nearby’. In Jnana Yoga Sadhana the seeker has to sit near the Self or Brahman; whereas in Bhakti Yoga a devotee has to sit by the side of God.

A keen and true regular practitioner (Sadhaka) will attain quick and sure results, when he proceeds properly stage by stage under the guidance of his GURU or master. The first four parts are meant to purify the mind and keep the body strong and fit to receive and retain the power of the DIVINE. Many moderns, however, equate Yoga with the practice of few asanas and pranayamas. This is not sufficient for spiritual uplift. Yet, it is better to practice asanas and pranayamas for health’s sake than not to do anything at all. But Yoga is really first to withdraw one’s mind from the objects of senses (pratyahara), practice concentration, prolong the period of concentration under proper guidance to reach the stage of meditation and finally become one, unite (Yoga to join to unite) with the Supreme Reality, the TRUTH.

Thus meditation is not meant merely for the recluse, the ascetic, the renouncer. It is of utmost important in man’s day-to-day life. It is of immense help to a student, a youth, an old man. A man who can meditate will become a better manager, a better businessman, a better executive and, above all, a better man. Conversely, if a person cannot meditate, he will lack composition, courage and confidence to achieve his goal. Nowadays, several medical doctors and psychologists advise to their patients suffering from nervousness, unusual irritation, disordered mind, fear and inferiority complex and lack of self-confidence to meditate in a specific manner along with the medical treatment. So, the meditation is very necessary these days when man leads a life of tension and complexity.Every morning and evening, preferably at dawn and dusk, sit down in a comfortable posture with your backbone straight, relax each and every limb of your body, and then your mind, and sit unmoved, in the same pose, as long as you can. It is always better to invoke your Guru (master) and Ishta Devata first, when you sit for meditation for their blessings and guidance and gratefully thank them again when you finish the meditation. Gradually, increase the time of your meditation. It is easier to relax your limbs of the body but not so easy to relax your mind. 

This process of relaxation, stillness and body awareness will automatically reduce the speed of your breathing, which, in turn, will help in meditation. So many thoughts will cross your mind now and then. They may even disturb you. Do not be afraid. Try to remain calm and watch them with equanimity. Let them come, let them go. Do not fight to free your mind from thought waves. Try to be indifferent to them. But do not observe these thoughts with equanimous mind. Gradually, automatically the flitting of thoughts across the canvas of your mind will diminish. After sometime—sooner than later  you will be absorbed in your Ishta-Devata if your meditation is objective, or in your Being, if your meditation is subjective. Once, you get the taste of it, believe me, you will like to taste it more and more and more.

For More help and to come out of any of your problems in your life please call His Holiness Swamiji Sri Selvam Siddhar for more help. Swamiji is the only Atharva Vedic Scholar in the entire USA. Pleas reach the Toll Free # @ 1-888-808-1418 or email swamiji to  avtemple@aol.com

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Commander Selvam Siddhar

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

SHIVASATAKAM 

Prabhum prananatham vibhum vishvanatham

jagannathanatham sadanandabhajamh

Bhavadbhavyabhuteshvaram bhutanatham

shivamshankaram shambhumishanamide 1

Gale rundamalam tanau sarpajalam

mahakalakalam ganeshadhipalamh

Jatajutabhangottarangairvishalam shivam

shankaram shambhumishanamide 2

Mudamakaram mandanam mandayantam

mahamandala bhasmabhushhadharamtam

Anadihyaparam mahamohaharam

shivam shankaram shambhumishanamide 3

Vatadho nivasam mahattattahasam

mahapapanasham sadasuprakashamh

Girishamganesham sureshammahesham

shivamshankaram shambhumishanamide 4

Girindratmajasangrahitardhadeham

girau sansthitam sarvada sannageham

Parabrahmabrahmadibhirvandhyamanam

shivam shankaram shambhumishanamide 5

Kapalam trishulam karabhyam dadhanam

padambhojanamraya kamam dadanam

Balivardayanam suranam pradhanam

shivam shankaram shambhumishanamide 6

Sharachchandragatram gunananda patram

trinetram pavitram dhaneshasya mitram

Aparnakalatram charitram vichitram

shivam shankaram shambhumishanamide 7

Haramsarpaharam chitabhuviharam

bhavamvedasaram sadanirvikaram

Smashaanevadantam manojamdahantam

shivamshankaram shambhumishanamide 8

Stavam yah prabhate narah shulapane

patheth stotraratnam vhaprapyaratnam

Sputram sudhyanam sumitram kalatram

vichitrai samaradya moksham prayati 9

1) namo namaste tri-dasheshvaraya

bhutadi nathaya mridaya nityam

gagga-taraggotthita-bala-chandra-

chudaya gauri-nayanotsavaya

"I repeatedly offer my obeisances unto you, the controller of the thirty primal demigods; unto you, the original father of all created beings; unto you, whose character is gracious; unto you, whose head is crested by the sickle moon arisen from the waves of the Ganga and unto you, who are a festival for the eyes of the fair goddess Gauri."

2) sutapta chamikara-chandra-nila-

padma-pravalambuda-kanti-vastraih

sa nritya-raggesta-vara-pradaya

kaivalya-nathaya vrisa-dhvajaya

"I offer my obeisances unto you, who are dressed in garments resembling molten gold, the moon, blue lotuses, coral, and dark rain clouds; unto you, who bestow the most desirable boons on your devotees by means of your delightful dancing; unto you, who are the master of the impersonalists and unto you, whose flag bears the image of the bull."

3) sudhamzu-suryagni-vilochanena

tamo-bhide te jagatah shivaya

sahasra-shubhramshu-sahasra-rashmi-

sahasra-sajjit-tvara-tejase'stu

"I offer my obeisances unto you, who dispells darkness with your three eyes - the moon, the sun and fire; unto you, who causes auspiciousness for all the living entities of the universe and unto you, whose potency easily defeats that of thousands of moons and suns."

4) nageza-ratnojjvala-vigrahaya

shardula-charmamzuka-divya-tejase

sahasra-patropari samsthitaya

varaggada-mukta-bhuja-dvayaya

"I offer my obeisances unto you, whose form is brilliantly illuminated by the jewels of Ananta, the king of snakes; unto you, who are clothed by a tiger-skin and thus radiate divine effulgence; unto you, who sits upon a thousand-petalled lotus and unto you, whose two arms are adorned bylusterous bangles."

5) su-nupura-ragjita-pada-padma

ksarat-sudha-bhritya-sukha-pradaya

vichitra-ratnaugha-vibhusitaya

premanam evadya harau videhi

"I offer my obeisances unto you, who brings happiness to your servitors, as you pour on them the liquid nectar from your two reddish lotus feet, which ring with charming anklebells. Obeisances unto you, who is adorned with an abundance of gems - please endow me with pure love for Lord Hari."

6) sri rama govinda mukunda shaure

sri krishna narayana vasudeva

ity-adi namamririta-pana-matta-

bhriggadhi-payakhila-dukha-hantre

"O Shri Rama, O Govinda, O Mukunda, O Shauri, O Shri krsna, O Narayana, O Vaasudeva!' I offer my obeisances unto you, Lord Shiva, the monarch of intoxicated bee-like devotees, maddened by drinking the nectar of these and other holy names of the Lord. Obeisances unto you, the destroyer of all grief."

7) sri naradadyaih satatam sugopya-

jijjasita-yashu vara-pradaya

tebhyo harer bhakti-sukha-pradaya

shivaya sarva-gurave namo namaha

"I offer my respectful obeisances again and again unto you, who is forever enquired of confidentially by Shri Narada and other sages; unto you, who also grants favors to them very quickly; unto you, who bestows the happiness of Hari-bhakti; unto you, who creates auspiciousness and unto you, who is the guru of everyone."

8) sri gaura-netrosava-maggalaya

tat-prana-nathaya rasa-pradaya

sada samutkantha-govinda-lila-

gana-pravinaya namo'stu tubhyam

"I offer my obeisances unto you, who are a festival of auspiciousness for the eyes of Goddess Gauri; unto you, who is the monarch of her life-breath; unto you, who is capable of bestowing transcendental rasa and unto you, who is expert in forever singing songs of the pastimes of Lord Govinda with great longing."

9) etat shivasyastakam adbhutam mahat

shrinvan hari-prema labheta shighram

jjanam ca vijjanam apurva-vaibhavam

yo bhava-purnah paramam samadaram

"A person, filled with loving feelings, who hears with rapt attention this wonderful eight-fold prayer to Lord Shiva, can quickly gain Sri Hari-prema as well as transcendental knowledge, the realization of that knowledge, and unprecedented powers."

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Dr.Commander Selvam Siddhar

This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

Disciples Discretions of Adhi Shankara

There were several notable disciples to Adhi Shankara. They have left their “Path” to this world, which is showing the light of torch for the welfare of the human beings. We are now going to find the light of their torch in the forms of words.

No 1:

         This world is a mirage with false appearance. The omnipresence is the Real Nature, and truth. Don’t be with the egoistic thinking that the money, possession, wealth and relatives will be permanent and ever be yours. The mighty time will wipeout these things within seconds of a minute.

No 2:

         While the seasons are changing the worldly life comes to an end. Time is playing as day and night, morning and evening; winter and summer. When the life comes to an end the air named “soul” leaves the physique; but the air called “desire” don’t leave even then.

No 3:

         Atleast here after join and have relationship with pious people. When a person gets old age, disease like paralysis may attack him. Who would support that person when he looses his balance and falls down! Either that fellow’s wealth comes to help him at that stage? Even with the credibility as wife, does she could? One should go further and reach the Bank of birthlessness and deathlessness.

No 4:

         When a person gets old age he looses all his teeth. That person’s head becomes bold. His physical streangth passes away. His physique becomes like a piece of “wood”. In that stage he supports his body weight through a hand–stick. The head will be with grey hair for a few. Without the balance of body they do walk. Even then that person never detaches from his desire and attraction of worldly things.

                                                                                                                                      -Sri.Thodakachariya.

No 5:

         A fellow saint grows his hair like threads as if that of a rope. Another one removes the hair completely. One more saint wears the dress of the saint hood. A peculiar saint shaves half of his head. These are fearful appearances. None of these saints have received the vision of God. They are blind even though they have the eyes. They pretend as “saints”; but they are also in need to feed their stomach.

                                                                                                                        - Sri Padmapathaacharya

No 6:

         When the sunsets and night comes. One saint, not tolerating the chillness. He closes his jaws and folds his knee’s joints. When the sun arises that saint performs ‘Homa’ with fire. During the midnoon the sun light scorches his back side of the shoulder. Then he begs for his food by raising his hands. He uses to sleep under the shadow of the tree. Even that Person has not thrown away the rope of passion named Desire and attraction.

-Sri.Hasthamalakaacharya

No 7:

          One may take bath at the adjunction of Ganges and Jamuna. Another may take bath in the Holy River “Ganges”. One may visit holy places through out the country. Another one may practice several penances. Some another may donate money for the sake of poor. Even that person if he had not matured with enlightenment, he could not attain “Wisdom”. That person, as per all religious norms even if he takes hundreds of births, he could not attain wisdom.

-          Sri.Subothacharya.

No 8:

          Which is the thing that made for one’s comfort? For one, who had strong renunciation and has no languish for worldly pleasures. That kind of person resides under the shadows of trees and sleeps on plain floor.  That person wears the skin of “Deer” for his waist. That person gets benefit for next world or bliss for no rebirth.

-          Sri.Sureshvarachariya.

No 9:

         Any person who has no contacts with others as well with his relatives – A person who renounces worldly pleasures even then enjoys limited worldly happiness. A person who indulges in meditative practices- that person, if whole mindedly concentrated with the Almighty at any circumstances – That person enjoys the ever lasting divinely – pleasure in the three phases of times (past, present and future). That person gets freedom from punishment of life and death.

No 10:

           When birth occurs death comes. When death occurs birth comes, Again and Again one have to suffer in the womb of a mother. Again the mother’s abdomen is the cradle or birth bed. This cycle has no end oh Lord! You are the saviour from this criteria. With kindness and mercy, save from the ocean of Birth.

No 11:

           A person may behave like a mad man, the same person will cajole, like a child. That person may ‘Wear’- worn out clothes found in the street. His activities can’t be explained as pure or unpure; bad or good sin or good deed. It would look like an exceptional law. To those kinds of saints, one should give respect and obey him.

                                                                                                                                       Sri Nithyanandhacharya

No 12:

            When a person dreams something about, joyful or sorrowful happenings, it occurs. When the whole human life transists or takes one form in to another form. Truly this world has no substance. Everything comes and goes in imagination; like that this life is in a dream state.

                        Ask yourself “Where from I came?

                        Who is the mother in this birth?

                       Who is the father before this birth?

                       Who is the third person or enemy?

                        Leave this world on the title of creator’s burden one and all are bound to obey the Almighty or Nature’s formation.

                                                                                                                            SriYoganandhacharya   

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