SAM'GACCHADHVAM'

Sam'gacchadhvam'
Sam'vadadhvam' sam' vo mana'm'si
j''nata'm,
Deva'bha'gam' yatha'pu'rve sam'ja'na'na'
upa'sate.
Sama'nii va a'ku'tih sama'na'
hrdaya'nivah,
Sama'namastu vo mano yatha' vah
susaha'sati.
(repete 3 vezes)
Sam'gacchadhvam'
Movamonos unidos,
!rradiemos um s" pensamento,
# conhe$amos nossas mentes juntos,
%omparti&hemos nossas ri'uezas, como
os s(bios
)ntigos, para 'ue todos des*rutem do
universo,
+ue nossas aspira$,es estejam
integradas.
+ue nossos cora$,es se tornem
insepar(veis.
+ue nossas mentes *ormem uma mente
-nica,
.ara 'ue convivamos em harmonia e...
)&cancemos a uni/o com o supremo0
#1certo do &ivro 23nanda 4ac(namrtam
.arte 35
Sa gacchadhva
67 8ctober 69:;, .atna
<o= there =i&& be an
interpretation o* another
common 4aedika sh&oka. !t is,
Sa gacchadhva
sa vadadhva sa vo
man( si j(nat(m,
Dev(bh(ga yath(p-rve
sa j(n(n( up(sate.
Sam(nii va (k-tih sam(n(
hrday(nivah,
Sam(namastu vo mano yath(
vah susah(sati.
2Sa gacchadhva >. ?ere
the pre*i1 2sam> means 2in
the proper sty&e>, 2in the
proper =ay>, 2in the proper
rhythm>. <o=, everybody
moves, everything as a =ho&e
moves, and each and every
entity in its individua&
capacity a&so moves. )nd
=hat is movement@
Movement means changing
p&ace. Movement denotes
ve&ocity. Ahe Sa skrta root
verb 2gam> denotes ve&ocity.
!t denotes &i*e a&so. So each
and every &iving creature =i&&
have to move. Ahere is no
a&ternative.
But not a&& movements are
2sa gacchadhva >. Chat is
society, =hat makes it up@
Chat is sam(j@ 2Sam(nam
ejati iti sam(jah>.
2#jati> means 2gacchati>. Dor
movement, *or =a&king, there
are severa& verbs in Sa skrta
E gacchati(6), ca&ati, carati,
vrajati, ejati E so many verbs
having di**erent meanings
and di**erent imports. <o=,
here =e have so many peop&e
moving together. ?ere
2moving together> does not
mean march or doub&e march,
here 2moving together>
means that a&& portions o*
society, a&& portions o* the
co&&ective body, shou&d have
the spirit to move ahead.
Suppose you have gathered
su**icient money, and there is
no dearth o* *ood in your
house, but the remaining
portion o* society, your
neighbours, your *riends, are
su**ering *rom a dearth o*
money, or *ood, or c&othes.
Ahen it means that you are
not *o&&o=ing the spirit o*
2sa gacchadhvam>.
2Sa gacchadhvam> means
to bui&d a strong, =e&&knit
society =here there sha&& be
no e1p&oitation, no superiority
comp&e1 or in*eriority
comp&e1.
Fust to represent the spirit o*
2sa gacchadhvam>, !
propounded the theory o*
.G8HA. So the entire theory
o* .G8HA stands upon this
4aedika sermon o*
2sa gacchadhvam>.
Ahen 2sa vadadhvam>. !n
Sa skrta the verb 2va>
means 2to speak>. #verybody
speaks, so =hat is the import
o* 2sa vadadhvam>@
2Sa vadadhvam> means that
you are to be guided by that
supreme Spirit that makes
you speak in the same &ine,
that is your &anguage must not
have any ambiguity. !t shou&d
be *ree *rom a&& ambiguities.
!t shou&d be c&ear, conc&usive
and decisive.
2Sa vo man( si j(nat(m>.
24ah> means 2your> in the
p&ura&, 24ah> is o&d Sa skrta,
that is, 4aedika. !n Iaokika
Sa skrta, that is, &ater
Sa skrta, the term *or 2your>
is 2yusm(kam> but in o&d
4aedika Sa skrta it is 2vah>.
Ahe root verb is 2vah>. 2)s>
becomes 2ah>, that is, 2as>
and 2ah> are the same thing,
so it is 2vah>.
2Sa voman( si j(nat( >
means 2vo man( si sama
j(nat(m>.
Jou shou&d kno= that the
source o* a&& creation, and
a&so the source o* a&&
microcosm, is the Supreme
.rogenitor. Jou shou&d kno=
that *rom the Supreme
.rogenitor cometh a&& the
microcosms. Jou shou&d
never *orget this *undamenta&
truth. Ahe di**erence among
the units is the di**erence in
their microcosmic reactive
momenta, but you shou&d
remember a&=ays that the
source o* a&& these
microcosms is the Singu&ar
#ntity, the Singu&ar
Macrocosm. Ahen the
re&ationship among human
beings =i&& become c&oser and
c&oser. 2Sa vo man( si
j(nat(m>. Jou shou&d kno=
this *act, you must not *orget
this *act.
2Dev(bh(ga yath(p-rve
sa j(n(n( up(sate>. <o=,
the =ord 2deva> comes *rom
the root =ord 2div>. 2Div>
means 2a divine e1istence>.
So 2deva> means 2a divine
e1istence>.
MaharKi J(ji ava&kya says,
Dyotate kriidate
yasm(dudyate dyotate divi,
Aasm(ddeva iti proktah
st-yate sarva devataeh.
Ahose divine vibrations, those
divine mani*estations, the
vibrating attributions o* the
Divine Dather, are deva.
2Dev(bh(ga yath(p-rve> E
that is 2the divine vibrations
o* the past>. Chy has the
=ord past been used@
Because *rom the very da=n
o* human civi&ization there
have been these divine
vibrations, and these divine
vibrations kno= no
di**erentiations. )nd in the
actiona& sphere a&so, there
have been no di**erentiations.
#'ua&ity and parity have
a&=ays been maintained.
Fust see the case o* air, &ight,
=ater, respirations and
everything. Ahe need *or
these things is the same *or a&&
individua&s. Ahere have been
no di**erentiations. Ahese
di**erentiations that =e see in
society are creations o* vested
interests, creations o*
depraved persons, o*
degenerated, immora& peop&e.
So you shou&d not support
these actiona& de*ects o*
immora& persons. Jou shou&d
*o&&o= the divine vibrationa&
system, that is, you must not
try to *ind any di**erentiations
among individua&s.
2Dev(bh(ga yath(p-rve
sa j(n(n( up(sate.> !t is the
=ont o* divine e1pressions
that there be no
di**erentiations, no c&ass o*
e1p&oiters and e1p&oited. Ahat
is, this =ont o* not creating
any di**erentiations =as not
on&y their duty, it =as their
up(sana>, the desideratum o*
their e1istentia& march.
2Sam(ni va (kuti>. Chen
everything cometh *rom the
same source, *rom the same
.rogenitor, and =hen *ina&&y
everything goeth back to the
same desideratum, there must
be the same aspirations, the
same &onging, in the heart o*
each and every individua&.
But due to the depraving
actions o* immora& peop&e,
those e1p&oited, those
do=ntrodden peop&e are
*orced to *orget their goa&.
Ahey are dri*ted a=ay *rom
the desideratum o* their &i*e.
Ahis shou&d not be done.
#verybody shou&d get the
chance to deve&op their
natura& &ongings *or ?im.
2Sam(n(hrday(nivah>. Chen
everything comes *rom the
same .rogenitor and moves
a&ong the same path to=ards
the supreme cu&minating
point, then shou&d there be
any cordia& di**erence
bet=een man and man@ <o,
there must not be. #verybody
shou&d be given the scope, or
circumstances shou&d be
created, such that nobody gets
the scope to *ee& that their
*uture is sea&ed *orever, is
b&ocked. So &et everybody
*ee& that everybody in this
e1pressed universe be&ongs to
the same big human *ami&y.
2#k caok(, ek cu&h(, ek hyay
m(nav sam(j>.(7)
2Sam(namastu vo mano.> )&&
microcosms come *rom the
same Macrocosm, and *ina&&y,
a&& microcosms =i&& become
one =ith the same Singu&ar
Macrocosm. So, =hi&e they
are in society, =hi&e they are
in the phenomena& =or&d,
they shou&d remember this
Supreme truthL that actua&&y
they are one, one #ntity
e1pressing itse&* through so
many di**erent corporea&
structures. )nd =hen this is
done E and it is not at a&& a
di**icu&t job to do it E then
=hat =i&& it be@ !t =i&& be a
society in the proper spirit o*
the term. )nd this is the
&o*tiest, it is the highest
mission o* a&& human beings.
Ahose =ho do not recognize
this *act, or those =ho =ant to
*orget this *act, are actua&&y
enemies o* human society.
Ahose =ho support casteism,
racia&ism, provincia&ism,
parochia&ism, nationa&ism,
even internationa&ism, are
enemies o* the big human
society. ?uman society is,
rather shou&d be, based on
on&y one ism, and that ism is
universa&ism.
Shrii Shrii )nandamurti
NITYAM SHUDAM
<ityamM Shudam <iraMbhaMsamM
<iraMkaMraMmM <irarainjanam
<itya BodhamM %id aMnandam
Nurur Brahma <amaMmyaham
Nityam Shudam
#terno .uro
!ndescritOve& Sem DormaP Sem De*eito
#terno 8niscienteP %onsciQncia
Bem)venturada
)o Nuru Brahma, eu Sa-do.

#1certo do &ivro 23nanda 4ac(namrtam
.arte 35
Nitya Shuddha
6R 8ctober 69:;, .atna
Ahere is a sh&oka o* Aantra,
<itya shuddha
nir(bh(sa nir(k(ra
nirai janamP
<ityabodha cid(nanda
Nurubrahma nam(myaham.
<ityam means
2unchangeab&e>, that =hich is
permanent, =hich does not
undergo any change. Ahat
=hich is nitya is a&so kno=n
as deva Sdivinity, godT. Deva
is the e1pression o*
.aram(tman Sthe Supreme
Sou&T =hich is
2Sarvadyotan(tmakah
akhaU a cidaekarasah>, that d
is, 2=hich vibrates
everything, &iving or
non&iving, in the entire
creation>. ()khaU a means d
2that =hich cannot be divided
into pieces>. %idaekarasah
means 2one =ho is cognition
personi*ied and =ho has the
same *&o= *rom an(di
Sbeginning&essnessT to ananta
Send&essnessT>.) Ahis is the
meaning o* nityam.
2Shuddham>. )n object as it
shou&d be, in a condition or
*orm as it shou&d be, and
remaining in that *orm or
condition, is ca&&ed shuddha.
Ahis =ord Shuddha is a
re&ative =ord. Suppose pure
ghee is prepared =ith a&& the
necessary precautions. But
=i&& that pure ghee remain
pure a*ter ten years@ <o. So
one cannot ca&& that ghee
pure, because it does not
remains as it =as. #ven i*
there is no adu&teration, it
does not remain as pure as it
=as =hen origina&&y prepared.
!t undergoes changes due to
changes in time. So =e can
say that no object o* this
physica& =or&d can be ca&&ed
shuddha, or pure.
.aram(tman does not undergo
any change and cannot be
touched by impurity, so ?e
a&one can be ca&&ed pure, or
shuddha. ?e is pure *or a&&
time, and nothing e&se can be
&ike that.
2<ir(bh(sam>. 3bh(sa has
t=o meanings. 8ne meaning
is that, due to re*&ection, or
re*raction, something appears
to be bent or misshapen. So,
according to this
interpretation, nir(bh(sa =i&&
mean 2that =hich does not
undergo any re*&ection or
re*raction>. Ahe second
meaning is that =hich does
not have any (bh(sa, any
semb&ance, in other things or
in other objectsP that =hich
cannot be conceptua&ized.
Ahis second meaning
becomes more pertinent. )s
.arama .uruKa has the
characteristic o* re*&ection,
?is re*&ections on unit beings
are the unit se&ves, or
jiiv(tm(s. Ahere may not
appear to be re*&ection, but
re*&ection is there.
Sti&& another meaning is that
one may have some kind o*
idea o* ?im, even a very *aint
or minute semb&ance o* ?im,
yet no one can c&aim himse&*
to be another, or sma&&er, or
dup&icate, .arama .uruKa. So
the =ord nir(bh(sam has been
used here in this sense a&so.
2<ir(k(ram>. )n object is
created by the e**ect o* the
three guUas, sentient,
mutative and static. Chat =e
see or *ee&, that =hich is
perceivab&e, is kno=n as
matter, dravya. 2Aava
dravya Fagatguro
Aubhyameva samarpaye.>
Suppose =e ta&k o* the
?ima&ayas. Ahough they are
very vast, they have a &imit.
!n other =ords, that =hich
comes under the bondage o*
&imitation has a shape or size.
!t is dravya, or matter. Dravya
is that =hich has taken *orm.
But the entity =hich is under
no bondage o* &imitation,
either o* time, person or
space, cannot be under any
bondage o* shape or size, so
?e is ca&&ed nir(k(ram.
2<irai janam>. )i jana
means b&ack spot. So that
entity =hich is spot&ess, or
=hich has no b&ack spots, is
<irai jana.
2<ityabodham>. Bodha
means e1perience supported
by the inte&&ect. Suppose you
sa= something =onder*u& E
that =as an e1perience *or
you. ?o=ever, no idea o*
yours is connected to that
e1perience =hich you had. So
this is not bodha, or kno=ing.
Dor e1amp&e, someone sees a
rainbo=. Ahat is a case o*
perception. Ahe person,
ho=ever, has no concept
about the seven co&ours E
there*ore it is not a case o*
bodha. !* a technician sees a
machine, he can have bodha
o* the machine, but a &ayman
=ho is not an engineer cannot
*orm any menta& conception
o* the machine. Budh V ghai
W bodha. Ahe entity =ho
kno=s *u&&y about each and
every object, each and every
mind, each and every
jiiv(tm(, about everything in
this creation, is <ityabodham.
<othing can be done =hich is
secret *rom ?im.
2%id(nandam>. .arama
.uruKa is chie*&y kno=n as
Satyam or )pariU(mii E
unchangeab&e or undergoing
no metamorphosis. %it means
2cognition> E Shiva is kno=n
as %iti Shakti and the other
Shakti is kno=n as the
%reative .rincip&e. So
%id(nanda is a&so the
%ognitive Dacu&ty or ?e =ho
is a&=ays in b&iss. ?e need not
go any=here in search o*
happiness *rom some other
source. ?is SveryT e1istence is
b&iss. 3nanda is cognitive
b&iss.
Ahis is the 'ua&ity o* .arama
.uruKa, that ?e has created
the jiivas Sunit entitiesT, and it
is a sort o* conspiracy or
drama o* ?is to keep the
jiivas in bondage. )
p&ay=right gives a particu&ar
ro&e to a particu&ar person. !n
such a =ay this Nreat
Director o* the Nreat Drama
has invo&ved everyone in his
or her o=n =ay. !n doing so
?e *inds happiness, so that is
=hat ?e does. ?e a&so does
this to make things more
interesting.
)ctua&&y, .arama .uruKa
never means any harm by
invo&ving someone in a
particu&ar ro&e. Say ?e has
invo&ved everyone in one or
other ro&e, and has picked a
specia& ro&e *or ?imse&*. !n
the drama ?e =ithdra=s the
bondage *rom a particu&ar
jiiv(tm( and &iberates him or
her. Ao p&ace one in bondage
and again re&ease him or her
is ?is &ii&( Sine1p&icab&e
divine p&ay or sportT. )nd ?e
is absorbed in this &ii&(.
So no one shou&d *ee&
disconcerted about anything.
)&& shou&d kno= that ?e is
concerned about their
=e&*are. Fust as parents are
concerned *or their chi&d, so
is ?e even more concerned
*or each o* ?is chi&dren.
Ahere*ore, do not be a*raid or
perp&e1ed under any
circumstances. ! have to&d
you that you are never a&one
in this =or&d E the #ntity that
guides the stars guides you
a&so. Shrii Shrii )nandamurti
GURU VANDANA (Guru Puja)
)khanXda manXda&(k(ramX
4y(ptamXyena car(caram
AatpadamXdarshitamXyena
Aasmae Shrii Nurave namah
)jin(na timir(ndhasya
Fin(n(injana sha&(kay(
%aks-runmii&itamXyena
Aasmae Shrii Nurave namah
Nurur Brahma Nurur 4isXnXu
Nurur Devo Maheshvarah
Nurureva .aramah Brahma
Aasmae Shrii Nurave namah
(repete 3 vezes)
pranama mantra
A)4) DG)4J)M F)N)D NHG8
AHB?J)M #4) S)M)G.)J#
GURU VANDANA (Guru Puja)
Ser !n*inito, 'ue e1pressa o Ser
Supremo, e
.ermeia os mundos animado e
inanimadoP
#u sa-do o am(ve& Nuru
Ser 'ue, com a essQncia do saber,
!&umina o caminho da'ue&e 'ue n/o vQ,
Devido a ignorYncia ou a obscuridade,
#u sa-do o am(ve& Nuru.
Nuru %riador e .reservador, Nuru
Destruidor,
Nuru 'ue Z o Supremo Brahma,
#u sa-do o am(ve& Nuru.
Aodas as ri'uezas do universo
pertencem a Ai e,
#u as devo&vo a Ai.
#1certos do &ivro 23nanda
4ac(namrtam .arte 35
Guru Pj
[ 8ctober 69:;, .atna
Jesterday ! spoke regarding
the seven secrets o* success as
=ere to&d to .(rvatii by
Shiva. 8ne o* the secrets =as
2Nurup-janam.> ! said that
2p-janam> means the
endeavour to ac'uire the
attributiona& stance o* Nuru.
)nd, regarding the import o*
the term, Nuru, ! said that
2gu> means 2darkness>, the
spiritua& darkness, the
micropsychic darkness, and
2ru> means 2dispe&&ing
persona&ity>. So Nuru means
2the persona&ity =ho dispe&s
darkness *rom the minds o*
spiritua& aspirants>.
Chat is the meaning o* the
incantation that is used in
Nuru .-ja@ !n that incantation
the *irst &ine is 2)khaU a d
maU a&(k(ra vy(pta d
yena car(cara .> ! to&d you
in 3nanda S-tram,
2Brahmaeva Nurureka
n(parah>. Ahe secrets o*
Brahma, ?is macropsychic
and cognitive secrets, are
kno=n on&y to ?im, and
un&ess and unti& ?e e1presses
?imse&* through some
physica& *orm, ho= can ?is
secrets be kno=n to others@
)nd that is =hy it is said,
2Brahmaeva Nurureka
n(parah>. Ahat is, Brahma
?imse&* is the Nuru. Ahere
cannot be any second Nuru.
?is secret is kno=n to ?im
on&y, and ?e e1presses
?imse&* through a
*rame=ork, a *orm. <o=
genera&&y peop&e say that the
*orm is Nuru, but the *orm is
not Nuru, Nuru is e1pressing
?imse&* through that *orm.
)s ! have a&ready to&d you,
the e1pressed universe, this
'uin'ue&ementa& e1pression
o* this universe, is very big,
but it is not in*inite. Chi&e
creating this universe o* ours
static .rakrti, the static
attribution o* .rakrti, had to
be used and =i&& be used.
Because o* the static
attributions it cannot be
in*inite. %ertain&y there =i&&
be bondage because bringing
something under bondage is
the =ont o* static .rakrti.
Durther, because o* its shape
being to some e1tent
e&&iptica&, it is ca&&ed
2Brahm(U a> in Sa skrta. d
2)U a> means 2ova&shaped>. d
2Brahma> V 2)U a> W d
2BrahmaU a>, that is, 2the d
e&&iptica& e1pression o* the
%osmic #ntity>. !t is the
part&ess e1pression o* .arama
.uruKa, =hich is
2MaU a&(k(ram>. .arama d
.uruKa has this type o*
'uin'ue&ementa& e1pression,
the universe, and is
a&&pervasive in nature.
.arama .uruKa is
a&&pervading. Dor this the
#ng&ish is 2pervasive>, the
Sa skrta root verb is 2vis>
and that is =hy this
a&&pervading #ntity is a&so
kno=n as 24iKUu>. 24iKUu>
means a&&pervasive.
2Aadpada darshita yena
tasmae Shrii Nurave namah.>
Jou a&so kno= that this
a&&pervasive #ntity, this
4iKUu, remains untouched by
the microcosm. Microcosms
cannot come into contact =ith
this #ntity =ithout the he&p o*
Nuru, =ho is the &ink bet=een
jiiva and Shiva. Ahis &ink is
a&so a part o* Shiva, that is to
say, Shiva is Nuru.
2Aadpada darshita > E this
&ink, actua&&y or noumena&&y,
is .arama .uruKa, is A(raka
Brahma. !t is ?e =ho is to be
*o&&o=ed. 2Aasmae Shrii
Nurave namah> means, 2!
surrender myse&* at your
a&tar>.
2)ji (natimir(ndhasya
ji (n(i jana sha&(kay(.> Jou
kno= that an eye ointment is
app&ied =ith a stick
(2Sha&(k(> means stick).
<o=, a&& the microcosms are
parts o* that <oumena& #ntity,
a&& are actua&&y parts and
partic&es o* that Supreme
#ntity, but due to ignorance,
due to the darkness o*
ignorance, they cannot see
=hat is =hat and =hich is
=hich. Ahat is =hy they
re'uire the ointment o*
spiritua& kno=&edge. Nuru
(=ith a stick) app&ies the
ointment o* spiritua&
kno=&edge to their eyes.
%akKurunmi&ita yena
tasmae Shrii Nurave namah.
)*ter the ointment o* spiritua&
kno=&edge has been app&ied
the eyes are opened. Ahen,
2tasmae Shrii Nurave
namah>L ! surrender myse&* at
your a&tar. <amah means to
2surrender>. <amah re*ers to
the process ca&&ed 2<amo
mudr(>. !t means that a&& my
e1pressions, a&& my
de1terities, =hich are
e1pressed through my ten
*ingers, have been brought to
a point. Ahat is, ! surrender
a&ong =ith a&& my capabi&ities,
a&& my de1terities.
Nurur Brahm(, Nurur 4iKUu,
Nurur Devo Maheshvara.
2Nurur Brahm(>. Chat is
Brahm(@ Ahere are three main
*unctiona& e1pressions o*
.arama .uruKa. ?e is the
Supreme .rogenitor, a&& are
?is progenyP as the %reator
?e creates everythingP as the
Nuardian ?e retains and
nourishes everything. #very
thing is in the environment o*
?is creation. Chen ?e
=ithdra=s everything =ithin
the <uc&eus o* ?is e1istence
then everything becomes one
=ith ?im. )s Nenerator, as
8perator, as Destroyer, ?e is
N8D. Ahe =ord 2Nod> is
made by taking the *irst
&etters o* three terms.
<o=, you kno= that
=henever anything is done, a
vibration is created.
Chenever any vibrationa&
action is done there must be
sound, there must be &ight,
and there must be other
di**erentia& e1pressions.
During the phase o* creation,
=hen ?e creates, the sound
2a> is created. Chen ?e
retains and nourishes the
sound 2u> is created. Chen
?e takes back everything the
sound 2ma> is created. So,
2)um> represents a&& the
e1pressions o* the Supreme
#ntity.
Ahere*ore it is said in the
Arip(da 4ibhuti <(r(yaUa
Shruti, 2.raUav(tmaka
Brahm(>. )um is ca&&ed
2.raUava>. <o=, =hen ?e
creates, the sound 2a> is
created, so 2Brahma> V 2a> is
2Brahm(> E 2Nurur Brahm(>,
the creative *acu&ty o*
Brahma.
2Nurur 4iKUu>. )&ready ! to&d
you that 4iKUu means the
2a&&pervading>. ?e pervades
=ith the he&p o* 4iKUu M(y(
(Specia& 8perative .rincip&e).
2Nurur Devo Maheshvara.>
Chat is deva@ 2Dyotate
kridate yasm(d udyate
dyotate divi. Aasm(d deva iti
prokta iti sarva devatah.> )&&
those vibrations, a&& those
e1pressions, a&& the actiona&
mani*estations =hich vibrate
the entire creation, &eading it
in the direction o* the goa&
*rom e&ectronic imper*ection
to nuc&ear per*ection, are
ca&&ed 2deva>. )&& the actiona&
mani*estations o* the
Supreme #ntity are 2deva> E
there are many devas. But
amongst them the Supreme
Deva is the Supreme #ntity
and the minor e1pressions o*
those actiona& mani*estations
are ca&&ed 2devat(s>. Ahat is,
the devat(s are being
contro&&ed and supervised by
the devas.
)mong the Devas, the
greatest is Mah(deva, the
deva that contro&s a&& actiona&
mani*estations. Mah(deva
contro&s a&& actiona&
mani*estations =ithin and
=ithout the microcosm and
Macrocosm. Jou may say that
everything is =ithin
Macrocosm. But 2=ithout
Macrocosm> means that
portion o* Macrocosm, that
portion o* the Supreme #ntity,
that remains
unmetamorphosed, that has
not undergone
metamorphosis. ?e is ca&&ed
Maheshvara or Mah(deva.
Maheshvara is ?e =ho has
the po=er, the right and
stamina to contro& the
e1pressions o* devat(s and
devasP that is, the
=ithdra=ing po=er is ?is.
Chenever ?e =ithdra=s
anything *rom this =or&d, =e
cry a&oud, saying and thinking
that that particu&ar entity has
died. But ?e has simp&y
=ithdra=n the actiona&
mani*estations o* so many
devas and devat(s. AhatMs
=hy ?e is Maheshvara. )nd
regarding ?im it has been
saidL
Aava tattva na j(n(mi
kiidrshoMsi Maheshvara,
J(drshoMsi Mah(deva
A(drsh(ya namo namah.
28 Maheshvara, =e do not
kno= =hat Jou are &ike or
ho= you =ithdra= a&& the
actiona& mani*estations o* so
many devas and devat(s. Jou
have the e1istentia& *acu&ty,
the *acu&ty o* e1isting. )nd
*or that e1istentia& *acu&ty =e
o**er our namaskara. Jour
e1istentia& *acu&ty is o* some
type E =hat type =e do not
kno= E but to that type =e
o**er our namaskara.>
2Nurureva .arama Brahma.>
Ahe e1pressed side o* Brahma
is ca&&ed 2apara>, and the
=itnessing side is
ca&&ed2para>. Chen 2para>
becomes the =itnessed side,
the =itnessing side becomes
2par(para> E para *or the
para. <o=, the Supreme .ara,
the .ara o* a&& paras, is
2.arama>. Ahat Nuru, that
e1pression o* .arama Brahma
that dispe&s a&& your spiritua&
darkness is .arama Brahma.
Ahat is, .arama Brahma
e1hibits ?imse&* in the *orm
o* Nuru just to dispe& your
c&ouds o* ignorance and
spiritua& s&umber. 2Aasmae
Shrii Nurave namah> E 2to
that Nuru ! o**er my
.raU(ma.>
Shrii Shrii )nandamurti
Prama Matra
R 8ctober 69:;
Jesterday ! gave the
interpretation o* Nuru .-j(.
Iast night one boy asked me
to give the interpretation o*
the .raU(ma Mantra. Ahen
and there his re'uest =as
comp&ied =ith. Dor the
in*ormation o* a&&, ! am
repeating the interpretation.
Ahe .raU(ma Mantra is 2Aava
dravya Fagatguro
tubhyameva samarpaye.>
2Aava> means 2Jour>.
2Dravya > means 2that
=hich takes a de*inite *orm>.
Ahe spiritua& aspirant says,
2Aava dravya Fagatguro
Aubhyameva samarpaye> E
2Jour artic&e is being o**ered
to Jou, is being o**ered at
Jour a&tar.> Chy 2Aava
dravya >@ Suppose a
spiritua& aspirant has a red
*&o=er and is o**ering it. Chy
shou&d he say, 2Aava
dravya >@ Ahe dravya is
being o**ered by the aspirant,
so =hy 2Aava>, 2Jour>@ !t is
?is because in this universe
o* ours human beings cannot
create the origina& stu**. Ahey
have not got the de1terity to
create something origina&.
Ahey can create physica&
mi1tures and chemica&
compounds, but not the
origina& stu**.
Chy canMt humans create the
origina& stu**@ Because
=henever one =ants to create
something, one creates it =ith
oneMs ectop&asmic stu**. <o=,
human ectop&asmic stu**
remains, or *unctions, or
*&o=s, =ithin the Macrocosm,
never =ithout. So anything
that a human creates &ies
=ithin his o=n microcosmic
arena and never outside that
microcosmic arena. Chen
you create a horse in your
mind =ith your ectop&asmic
stu**, that horse remains in
your mind. <obody e&se =i&&
see it, on&y you =i&& see it.
But in the case o* the %osmic
Iord, everything is =ithin
?im, nothing =ithout. ?e is
the ru&er o* the Macrocosmic
=or&d. Chen ?e creates
anything, it remains =ithin
?is vast Macrocosm, and that
Macrocosm can remain, can
*unction, both =ithin the
jurisdiction o* the microcosm
and =ithout the jurisdiction o*
the microcosm. So =hatever
you take *rom outside is o*
?is creation.
<o=, you may say, 2Ahat
menta& horse is my o=n
creation, because ! created it
in my mind.> But your
microcosm is ?is creation. So
=hatever you create =ith the
he&p o* your ectop&asmic stu**
o* your microcosm, is a&so
created by ?im. Jour
microcosm did not come *rom
nothing E it is a&so a part and
partic&e o* that vast
Macrocosmic ocean. !t is a
minute is&and in a vast ocean
o* Macrocosm. Ahere*ore,
=hatever you think is a&so a
part o* ?im. So =hatever you
are to o**er or =hatever you
do o**er, physica&&y or
menta&&y, is not yoursP you are
not the creator.
)nd actua&&y you are not the
o=ner either. Jou say, 2Ahis
house is mine,> but a day =i&&
come =hen the house =i&&
remain as it is, and you =i&&
not be here to say, 2Ahis
house is mine.> So here it has
been said, 2Aava dravya > E
the actua& o=nership o*
everything &ies =ith ?im.
2Aava dravya Fagatguro>.
Chat is Fagatguru@ Ahe root
verb 2gam> V su**i1 2kvip> W
2jagat>. Ahe su**i1 2kvip> is
added in Sa skrta to denote
the =ont o* an object. ?ere
the root verb 2gam> means
2to go>, and 2kvip> denotes
2=ont>, so 2gam> V 2kvip>,
e'ua&&ing 2jagat>, means an
artic&e =hose =ont, that is
=hose characteristics, =hose
properties, are to move.
Moving is the characteristic.
Moving is the =ont. ?ere in
this e1pressed universe,
everything moves. So
everything that moves is
ca&&ed 2jagat> in Sa skrta.
)nd everything that moves is
a creation o* ?is ectop&asmic
stu**, and these created
beings, these moving
phenomena, this panorama,
are being he&ped by ?im. ?e
he&ps each and every entity o*
?is creation in attaining
sa&vation. So ?e is the Nuru
o* each and every e1pressed
partic&e o* the =or&d.
23brahmastamba> E *rom the
big Brahm(, the %reator, to a
stamba, a b&ade o* grass,
everything is being he&ped by
?im, and ?e is the Nuru o*
everything. AhatMs =hy ?e is
2Fagatguru>.
28 Fagatguru, ! o**er you E
=hat@ Jour object. ! am
trying to satis*y Jou =ith
Jour object. ! am trying to
satis*y Jou by o**ering Jou
something that has been
created by Jou, because !
cannot create anything. ! =ant
to give Jou p&easure by
o**ering something that =as
created by Jou.>
Fi (niis say that =hen
everything is o* ?is creation,
one cannot o**er anything to
?im, because everything
be&ongs to ?im. So =hat is
one to o**er@ ?o= can one
say, 2! give it to Jou>@ But
bhaktas, devotees, are more
inte&&igent than ji (niis. Ahe
devotees say, 2Jes ji (nii, it
may be a *act that everything
is o* ?is creation and
everything be&ongs to ?im,
but a&though everything
be&ongs to ?im, my ego is
very strong in my mind. !
a&=ays think that this
microcosm is mine E \! amM.>
)nd this ego sometimes says,
28h, ! donMt kno= =ho Nod
is.> Ahe position is &ike thisL
!n your mind you have
created a man. )nd suppose
your name is Mr. ]. !n your
mind you have created that
&itt&e man, and your menta&
man says, 2! do not recognize
Mr. ].> )nd yet you are Mr.
] and that &itt&e man has been
created by you in your mind.
Ahis is the audacity o* the
human ego.
<o=, the devotees say, 2Jes,
ji (nii, everything be&ongs to
?im, but you kno=, my ego
says that my mind be&ongs to
me.> !n the practica& *ie&d this
is the case. 2! come *rom
S=itzer&and. ! have to get a
passport, ! have to get a visa.
! have to e1tend the date> E so
many thoughts. But a&& these
thoughts are connected =ith
the individua& ego, the
individua& mind. )nd you
never think that this mind a&so
be&ongs to ?im. Jou think, 2!t
is my mind.> #verybody
thinks &ike this. Ahis is a&& ta&k
o* the ego. So the devotee
says, 2)&& my ego, a&& my
egoistic e1pressions, are
concentrated in my \!M *ee&ing
in my mind. So it actua&&y
be&ongs to ?im, but it is *u&&
o* \!M.>
Gatn(karastava grha grhiUii
ca .adm(
Deya kimasti bhavate
.uroKottam(ya,
3bhirav(manayan(pahrtam(n
as(ya
Datta manah yadupate
tvamida grh(Ua.
28 Iord, Ahou art the creator
o* this universe. Ahis universe
is *u&& o* gems and je=e&s. So
do Jou re'uire anything *rom
a poor man &ike me@ <othing.
)&& the gems and je=e&s,
everything, a&& the =ea&th o*
the =or&d, be&ongs to Jou.
)nd Jour grhiUii, Jour
spouse, is Mah(m(y(. She is
Jour spouse, and according to
Jour order and desire She
=i&& supp&y Jou =ith
anything. !n <agpur Jou may
say, \8h, Mah(m(y(, ! =ant a
mango,M and then and there it
=i&& be *urnished. Mah(m(y(
is Jour spouse, so there
cannot be any =ant, there
cannot be any shortage in
Jour store. So =hat sha&& !
o**er to Ahee@ ! have heard
that Jour big devotees, by
their strong devotion and &ove
*or Jou, have snatched a=ay
Jour Mind, have taken a=ay
Jour Mind. ! am not a big
devotee. Ahe big devotees
have taken a=ay Jour Mind.
Jou have &ost Jour Mind. So
there is a shortage o* one
thing, a shortage o* mind. But
Iord, Jou neednMt be
disappointed. ! have a mind
=ith me E take that mind. !
o**er it to Ahee.>
2Aava dravya Fagatguro
Aubhyameva samarpaye.>
2#verything o* mine, a&ong
=ith my mind, is o**ered at
Jour a&tar. .&ease ob&ige and
accept it.>
Shrii Shrii )nandamurti