Sadhana Tips – by Venugopal

Last updated: Apr 19th 2016

Shree Venugopal Garu

11/26/2015

🙏 to all Sadhaka friends.

I’m thinking of posting the matter, COMPONENTS of JAPA from the book, YogaDarsana, chapters XXIV TO XXIX, written by Prof. Nadagoud , but I’m poor in English, not like you people. It’s easy for me to post in Telugu. Please advise me whether to write in English or in Telugu?

Bhagavan Ramana Maharshi contemporary to our Lord Achyuta, said ” without knowing your self, there’s no use in knowing the entire world”. Our Lord has fixed logo with that aim ” know thy self “.

We are all sadhakas and we are doing Japa, the same process which our Lord was taught, and the same was communicated through his followers. Sorry to say, in this generation, we are not following the procedure of Japa correctly. Why because their seems lacuna in our practice. My sincere advice to you all is, do JAPA sincerely. No body will assign marks or status to your JAPA. You your self has to satisfy. Before doing Japa, you should understand your physical body i.e., Anatomy in a simple way.

Now coming to the subject, our Japa is having 4 pillars which keeps our procedure perfect.

1. Asana

2. Mudra

3. Dhrusthi. and

4. Gathagathi.

As far as possible I will try to explain each part to the best of my knowledge. If any mistakes you can point out. I will correct it without any hesitation. My humble request is try to understand properly, and proceed further in your Japa, by this we will make our Lord feel happy that his efforts in establishing Asrama made success.

11/27/2015

Dear sadhaka friends, today we will discus about Part I Aasanaa. This part includes three sub divisions
a) chutta or simbi
b) kaupeena and
c) suka aasanaa

we will touch one by one.

suchoudese prathistapya sthiramasana matmanaha
nathyuchritham nathineecham chelajina kushotharam
verse 6-11 of bhagavadgeetha

in this verse 4 points are focused.
a) suchoudese = clean area
b) sthiram aasana prathistha = the seating should be fixed. prathistitha means like fixing the deity on the base without any movement.
c) na athi ucham na athi neecham = the seat should not be too high or too low, means with a medium height. and d) chela ajina kusotharam= means deer skin kept on the darba ( i call it as holy sticks) and a cloth on it to sit.

a) clean area = keep a permanent place in your house to do Japa. don’t allow non-sahakas to that area, why because they receive your Japa positive vibrations leaving their negative vibrations which in-turn gives bad results to you.you can lit agarbathis before santhimanthras and then sit for Japa.

b) seating = while sitting for Japa you should not move or shake your body.this results your muscles take more energy along with oxygen also. bhagavadgeetha said only fixed seating. but our master prescribed sukha asana. why? in sukha asana we can sit for a long time without any strain. this also have the correct center of gravity for the body in JAPA. You all know very well that sciatic nerve starts in between 4th and 5th lumbar region of the spinal cord and passes through pelvis, knee and ankle. sciatic nerve extended to foot skin is called tibial nerve. the skin over the sexual organs are supplied by the mooladhara i.e., perineal nerve. during the sukhasana our leg ankles is dragged to touch perineal area. this means the tibial nerve, and perineal nerve combines each other. no other aasanaa provides this felicity. this gives signals to the central nervous system and subsequently it shows impact on the control of five sensors and in turn on the mind.

c) to sit on a medium height= our lord insisted cloth made circle like coil with a height of our fist. this is because our spinal cord is having a bend. bhagavadgeetha said ” samamkaya sirogreevam” (6-13) here kayam(body) + siras(head)+ greevam(neck) should be kept in a strait line. when our spine is having a bend how to make it strait? the name of last spinal cord bone is called coccygel. if we sit on a small height, this gives a push to the coccy bone which makes the spinal strait. there is also another benefit with this simbi. while we do gathagathi, enormous heat is produced and it should be sent out from the body before our santhi sthithi. this heat will go through anus only and the simbi will absorb it, circulate it and sent to the atmosphere. if this height is not a cloth as prescribed , our buttocks and anus will face rashes, and even piles for the heat circulation in that area.

d) the deer skin acts as an electrical insulator, and now a days having the deer skin in a sever crime. as we are following ahimsa principles we use mat as electrical insulators not to discharge the electricity produced during japa.

Lastly about koupeena.=. we tie a brahma mudi i.e., knot on the left side of the pelvis and femur bone joint which gives pressure on the sciatic nerve. this pressure influences the right hemisphere of the brain where the knowledge center (gnana kendra) is prevailing.

with this I am closing the first part i.e., aasanaa. though i’m not happy with this matter, i’m forced to do it in English but for the sake of our Kannada sadhaka friends.your suggestions are solicited and most welcome for my next postings.

Jaya Achyuta.

11/29/2015

Today we will touch Japa part II : i.e. MUDRA.

In the entire world there are so many schools of thought which teach their procedure to male and female equally. But in our ashram the Mudra posture differ from man to women. Why ?. because our Master has taken the Japa procedure to the best perfection as per Anatomy of the genders. this difference is based on three items, viz.,

a) pelvis
b) hand posture and
c) leg position.

Now we will discuss male and female separately.

a) PELVIS : The major difference in both of the pelvis are

1. In male the surface of the pelvis will be uneven. The ventral portion will be like ” v ” letter shape. this helps the male to preserve more static electricity in their body. this may be the reason only the male do the penance (thapas) . In females the surface of the pelvis will be smooth, the inner mid portion will be like inverted ” U “letter shape. female will not much storing capacity of static electricity in their bodies due to this structure. the following is the pelvis photos of male and female for your easy understanding.

12/1/2015

Today we will discuss about II

b)Hands posture: this is taken from paras 3,4,5,6,7 of XXVI chapters , components of Japa: Mudra in Yogadarsana book. In males the hands are stretched on the knee joints. Ulnar nerve is passed in the little finger and Median nerve in thumb finger. In this posture, the ulnar nerve in the finger is pressed by the median nerve in the thumb finger, thus formed circuit between ulnar and median nerves. the remaining three fingers are stretched down towards earth.with this, electrical and other energy flowing in the descending tracks is re-routed through the ascending tracks to their points of origin, resulting the body conserving its resources at all levels.
During Japa, due to some reasons, excess electricity will be produced and the three stretched fingers will act as conducting rods for the electrical charge to escape in the atmosphere. This re-routing of energy will not happen when the other fingers are pressed by the thumb.

In female, the left hand grip clutching the left leg ankle, and the right hand grip the left hand wrist. in this position , the electricity will always re-routed upwards, an as such all the energy produced is conserved. Though the production of electricity in female is less, in case , in extra ordinary circumstances, if the electricity produced in excess during Japa, their head hairs act as conductor for release of the excess energy. Respected female Sadhakas, i want to bring it to your notice one thing. you can observe the women in the world wide. the African ladies, tie their head hairs tightly, so that they live long with healthy.

The women in Japan and China also tie their head hairs. in India, our custom is our ladies tie their hairs tightly. but the cinema culture spoils the hair dress. Respected women Sadhaks, tie your head hair tightly, and also make your children to habituate them to tie their head hairs to keep the electricity deposits in their body.

This re-routing of electricity will be done only when the Sadhaka sits on the non conducting mattress during Japa.

Jaya Achyuta.

12/3/2015

Today, before discussing part II Mudra (c) Leg position, i want to recollect your remembrance which we discussed in part I Aasanaa about sciatica nerve, tibial nerve, and perineal nerve activities. Any how, just we will touch them lightly because, paras 5,6,7,8 and 9 of Chapter XXV Asna is yogadarsana dealt very clearly.

The tibial nerve is the extension of sciatic nerve from ankle to cover the foot skin. the skin over the Muladhara connected by perineal nerve also covers the pudendal and scrotum ( sexual organ).

In male, the left leg ankle to the perineal (muladhara) pressed down by the right leg, its heal touching scrotal (testicle). This is because left side of the body is controlled by the right hemisphere of brain, which is known as motor hemisphere, a dominant verbal and higher mental area. Thus brain will stop sending emotional signals through motor neurons which reduces distraction.

In females, right leg is kept on the ground keeping ankle near to perineum (muladhara) and pressed by left leg. The left hand clutching the left ankle joint and left wrist is held by the right grip. Here the dominant area is suppressed and the motor area is left free. So, they have to secure more electricity during Japa to maintain good and sound health.

In females, right leg is kept on the ground keeping ankle near to perineum (muladhara) and pressed by left leg. The left hand clutching the left ankle joint and left wrist is held by the right grip. Here the dominant area is suppressed and the motor area is left free. So, they have to secure more electricity during Japa to maintain good and sound health.

Upcoming is part III dhrusthi.

Jaya Achyuta.

12/8/2015

Today we will discuss part III Dhristi explained in chapter XXXIV of yogadarsana. what is meant by dhrusti? common meaning is seeing an object. In spiritual meaning, the eyes are voluntarily fixed at mid point between the eye brows, called as Bhrumadya. Yogi vemana says

ఇట్టికనుల బ్రహ్మ మెట్టు చూడగ వచ్చు

జూచు కనులు వేరు చూపు వేరు

చూపులోన నుంచి చూడంగ వలదా

విశ్వదాభిరామ వినుర వేమా

“how can we see the Almighty with these eyes, the eyes and seeing are different. we should see inside for that”. Bhagavadgeetha says ” smaprekshya naasikagram swam” (6-13) see your nose beginning place ( mid eye brow), ” chakchuschaivathare bhruvoho ” (5-27) keep eye vision inside the did eye brows. Why we have to see Bhrumadya only? If we keep the eye movement upwards at 45 degrees inward from the ventricle axis, it makes the activities of the Sadhaka alert in Japa. It helps the opening of the third eye. the gaze acts as detonator for the enormous energy produced in the body during japa. In advanced stage of japa, th gaze acts as an accelerator, while pranan acts as vehicle to the atma during the astro travel. Bhrumadya is also the place above the sensors i.e., above the panchendriyas ( Indriya theetha).

In this connection I want to present some facts about Albert Einstein (1879-1955) a physicist and scientist, said to be more cleaver and most efficient person in the world. His brain was removed by his assistants for its future study and now kept it in the Princeton University Medical center. During the study of his brain, it was noticed that the knowledge center in the right hemisphere is large to the normal size of the brain. wonderfully he stated that he used only 5 to 10 % of his brain. At this instance as an ordinary person what is our usage of our brain? mostly 2 to 3 % only. The remaining part of the brain is called silent zone. This silent zone area will be activated only by Yogies who are in advanced stage of Japa by fixing their dhrusti on the silent zone in the fore head. That’s why they are empowered to tell the Bhutha, Bhaavishya and Varthamana periods. We can discuss about this in the training classes.

With this , just i have touched the basics of Aasanaa, Mudra and Dhrusthi. for any other clarifications, or any sadhakas having curiosity to know about the components in Japa in detail, can ascertain from the seniors. Next part is Gathagathi.

12/11/2015

Before going to the gathagathi subject, we will see its preface. 99% of the schools of thought do not practice gathagathi in their meditation procedures. In our asram we start our Japa with gathagathi only. WHY?

As a matter of fact, our master has followed the teachings of Bhagavan in Geetha and reintroduced the ancient bio-technique of yoga vidya ( sanathana vidya). As all the sadhakas knows about gathagathi procedure, I will touch basics only. You all know that there are three bodies, i.e., 1. physical body, 2. subtle body and 3. cause body.

1. Physical body consists of so many organs entrusted with different activities and are visible to our naked eyes. This body is perishable as soon as the prana left the body.
2. Subtle body consists of Atma and Prana.
3. Cause body is the cause for the birth and death of all beings in all races basing on the sins and rewards ( paapa and punya) in our previus and present birth.Im not going deep in to cause body, as our subject is gathagathi only, deals with physical and subtle bodies.

1. PHYSICAL BODY:- Bhagavad geetha says ” Pranapana gathirudhva pranayama parayanaha” (verse 4-29) thous who practice pranayama, will rub the prana and apana vayu in the rout they travel. Here the question arises what is pranayama? Most of the practitioners are of the openion that inhaleing the air in one side of the nose, hold the air in the lungs for some time, and then exhaleing it in another noseis pranaama. When the sloka is very clear about the pranayama practitioners do prana apana gathi fudhva, how can this be called pranayama?.this is wrong. we will discuss this in detail in subtle body part. In Bhagavad geetha ” Prana apana samoukruthva nasabhyanthara charinou” (verse 5-27) where the vayu is moving In the back side of the Bhrumadhya, the prana and apana vayu should be rubbed equally. we will discuss this in subtle body part. Bhagavan said in geetha to rub prana and apana vayu, but how to do it was not explained because, this has to be done only by the guru. Yogi Vemana says

గురుఉ లేని వానికి గురుతెట్లు కలుగు, అజుని కైన వాని అబ్బ కైన

This means its not possible to locate the actual point of meditation without guru to Brahma or even to his father Vishnu. Thats why Rama and Krishna were trained by gurus inrespect to the customs and traditions of ancient procedure.

As you are well aware about the procedure, this gathagathi is of three stages. 1. Deergha gathi, where phlegm ( Kapham) will be cleared, 2. Hraswa gathi where all the glands in our body is activated to secrete substances. 3. santhi sthithi in which subtle asana will be produced ( asna gathaha pranaha ohm) for prana. Because this cannot be explained in detailed in the open blog, for any details or doubts you can contact your upadesaka or the seniors available to you.
Tomorrow we will discuss about subtle body activities.

Jaya Achyuta

From: Janakiramarao Garu
Sir, As you said no yoga school in India teaches about Gathagathi/Pranayama which we practice which is unique to our system. For 1 year Swami Rama of Himalaya yogi lineage practiced this vidya in south Indian forest under the guidance of his Guru . Except this incident no yoga school in India ever preached or preaching this unique technique. Of course Shambavi mudra in Drushti is practiced in many yoga schools in India. To perform good gathagathi food restraint i.e., food to be consumed and not to be consumed are very fundamental which are explained in detail in Achyuta samhitha. Sir, my profound Pranam and reverence to you for helping many sadhakas with your keen explanation on every aspect. I prey lord Achyuta to shower his perennial grace on you to continue your efforts in this regard.

Reply by: Venugopal Garu

Janakiramarao garu, will you please give details about sambhvi mudra? To my little knowledge, our mudra posture is not sambhvi mudra.

From: Janakiramarao Garu

Sir, in 4th chapter (in chatutopadeshamu) at sloka 36 & 37 of Sri Hatayoga pradeepika of Swathmarama you will find the explanation about Shambavi mudra. I think we are practicing the same. My opinion is subject to correction please.If not shambavi mudra then what is the mudra we practice in dhristi, kindly tell the name of Mudra.

Reply by: Venugopal Garu

Janakiramarao garu, I have not come acrossed the word sambhvi mudra in our Asrama publications. I’m not aware of your reference. But, in our sandhyavandana which was based on Vedas, in anganyasa karanyasa this mudra is found with a name, ” gnana mudra”. Other than this, I’m not having evidence to prove the name of our mudra. Better Udaybhaskar garu explain this.

Seeing bhrumadhya is correct. But the name of mudra posture what we practice has to be explained by seniors.

12/12/2015

From: Balasouri Garu

🙏Om Sri Gurubhyonamaha💐🙏.

Dear Sir,an humble request to you. Most of the ssadhakaas along with me have no enough knowledge to get the complete sense of the lessons taught by u in our surroundings. In my opinion they may useful only the saadakaas who are highly educated. Please excuse me to say like this. That’s why I request u please explain the lessons in Telugu as well as English. Please accept my humble request on behalf of the saadhakaas who have not enough knowledge at English. By doing so, dear Sir, u will achieve ur  ultimategoal with in short period n no.of  saadhakaas will participate in this MahaYaghnam(bottu birth neeru kalasi maha sandrameinatlu). Once again please excuse me if I cross my limits & please accept my humble request. Thanking u Sir.🌺🙏

– Balasouri @Jaggayyapet.

From: Venugopal Garu

బాలశౌరి గారూ, నిజము చెప్పాలంటే నాకు తెలుగులోనే వ్రాయాలని ఉంది. మన కన్నడ సాధక మిత్రుల కొరకు ఇంగ్లీషు  నాకు సరిగా రాకపోయినా వ్రాస్తున్నాను. ఇంక రెండు రోజులలో ఇది పూర్తి అఉతుంది. నేను తెలుగులో  అనువదిస్తున్న  యోగదర్శన పుస్తకము  పని జయంతికి పూర్తి అఉతుంది. అప్పుడు జప సాధన విషయాలు  తెలుగులో తప్పక  వ్రాస్తాను. జయ అచ్యుత

12/14/2015

From: Venugopal Garu

The subtle body consists of Atman and Pranan, interdependents for ever, and are invisible to our naked eyes, exhists in three periods i.e., bhutha, bhavishya and varthamana.  Atman was discussed in chapter XXI of Yogadarsana.  All most all Upanishads touches the importance of Atman. Bhrihadarakopanishath (4-4-5) says Atman is Brahmam and is omniscient, omnipotent.he dwells in the cavity of the brain.  He is the source of all human activity.  He is known by the brave through Yoga (Mundakopanishath 2-2-7&8). The Lord who remains very subtle  and who is confined to a cave like, almost impenetrable cavity, is the one who should know through Yogavidya. (Kathopanishath1-2-12)  Kasminnu vijnaathe sarvamidam vijnaatham bhavathe? (Mundakotpanishath 1-1-3) What is it by knowing of which every thing can be known? Aatmaavaa are drasthavvya (Bhrihadaranyakopanishath 2-4-5) Aathma alone must be perceived, thought of, investigated.  By that alone every thing will be realized. Sree Sankara Bhagavathpada in his Atmabodha  says

యల్లాభాన్నో పరో లాభో యత్సుఖాన్నా పరం సుఖంయఙ్ఞానాన్నా పరం ఙ్ఞానం తద్ బ్రహ్మేత్య వదారయేత్. అనగా దేనిని పొందిన ఇక పొందదగినది ఏమియూ ఉండదో , ఏ సుఖము కంటే మించిన సుఖము లేదో, ఏ ఙ్ఞానము కంటే మించిన ఙ్ఞానము లేదో దానిని బ్రహ్మమని తెలియవలెను.

There is nothing to be obtained other than this, there is no such happiness  other than this, there is no such knowledge other than this, And this is called Brahmam.

Poorna madaha poorna midam– This poorna is Atman came from that poorna i.e., Brahmam.  Atma is a race of Almighty, having all the characters of omnipotent.  Atma has appointed Anthakaranas as his henchmen to look after the functions in the body.  Ther are. . .mano budhi chitha and ahankara.1. Manas/Mind: Its power is on par with Atma and nobody acan discribe the mind in full.  It is Icha sakthi., can do any thing.  Mind is the cause for the uplift or downfall of a person.  It can convert a person as yogi or a bhogi or a rogi(disease) 2. Budhi is knowledge, i.e., gnana sakthi.3. Chit means  a library where all the incidents occured in all the births are preserved.  Most of the people has got misunderstanding that chit is manas. If such is the case why it was  separately mentioned in anthakaranas? this is the bank of memories of all our previousbirths.4. Ego. Ahankara which stoop down a being, basing on his  rajoguna and thamoguna. Because of time, I have posted only a drop of ocean from huge subject of Atma.

PRANAN : This subject was elaborately discussed in chapters XVIII to XX in Yogadarsana.  The force that controls the events from conception to death is – pranan.  The real fore behind body’s functioning is pranan.  It exercises  its executive control through the III ventricle of the diencephalon in the brain.  This force is called kriya sakthi.   Prana rules over the body through its  subordinate force vaayu, which supply oxygen (02).  Pranath vaayu rajayathe- – vaayu is the product of prana. Asana gathaha pranaha ohm- – prana is having asana as a nutrient in the form of  anna as its base.  In the rhythemic and brisk gathagathi of vaayu  in japa, part of ozone (03) is recovered from the air and the other part by converting oxygen in to ozone.  Thus the need of the pranan is met. Pranan is present in every cell in a micro quantity but dwelling in the diencephalone region fully.  To exercise executive control over the body, the pranan  subdivided into pancha prana  and controls their respective areas in the form of vaayu. 1. prana, 2. apana, 3. samana, 4. vyana and 5. udana.1.PRANA: This controls the respiratory system.2. APANA: This controls the functions of lower part of pelvic region i.e., anus and sexual organs.3.SAMANA: This resids at belly button, supply nutrients of food extracts to all the cells in the body.4.VYANA; This controls the temperature of the body.  and 5.UDANA: This resides in the throat, converty the sounds in to the language.The vaayu is also having upavaayus naga, kurma,krukura,devadatha and dhananjaya, and this is not explained because it is not connected to pur present subject gathagathi.Tomorrow we will conclude the gathagathi subject.Jaya Achyutha.

In previous postings we have discussed the activities of physical and subtle bodies.  we live with their  co-operation and co-ordination.  During the brisk gathagathi, the pranasakthi will move from ” pridhvi cha anthariksha motham manaha”, from bottom to the top of our body, it produces heat, and static electricity which reaches limbic system.  The activation of limbic system, the practitioner will immediately experience so many things like ( as in chapter XVII)1. controlled emotional reaction2. increased or decreased cardio-vascular response3. increased hunger and sleep4. increased secretion of harmone ( ACTH) from the anterior pituitary 5. brings on positive behavioral changes and higher motivation6. stimulates higher intellectual thought process and improves memory.

In gathagathi, after issing, we will push the last iss towards upside.  This enables the prana to withdraw all pancha prana from all over the body.  In santhi sthithi asanaa will be produced.  Prana will take the subtle food asanaa and become more energetic with full force and move twords atman to join with him.  This stage is called prana mano budhi milinamu.  At any cost we should not let the mind go down while watching the inside happenings. In kathopanishath, Yamadharmaraja while teaching atmatathvam to Nachiketha,says:

యదా పంచన తిష్టంతి ఙ్ఞానాని నసాసః బుద్ధిశ్చ నవి చేష్టేత తమాహుః పరమంగతిం ఐదు ఙ్ఞానేంద్రియములు మనస్సుతో కూడా ఎప్పుడు ఆత్మతో చేరి, బుద్ధి ఆత్మయందు నిశ్చలమై , ఏ వ్యాపారములందును వ్యాపింపక యుండునో, దానినే శ్రేష్ఠమైన పరమ గతిగా చెప్పబడినది.

Five sensors along with mind joins the mind, budhi joins atma, not involving in any other activities, is the highest stage. Sri Adi Sankaracharya  in Bhajagovindam says

యోగరతోవా భోగరతోవా సంఙరతోవా యా సంఙ విహీన, యస్యబ్రహ్మణ్ఇ రమతే చిత్తమ్ నన్దతి నన్దతి నన్దతి ఏవ

You do meditation or involve in the luxuries of sensors, be in the society or alone, when your mind enjoys the happiness with the Brahmam, you will enjoy eternal happiness, happiness, and  happiness. Yogi Vemana also says this as

ఏ వంక  మనసు కలిగిన నా వంకకు ఇంద్రియంబులన్నియు నేగున్ నీ వంక మనసు కలిగిన, నేవంకకు ఇంద్రియంబు లేగఉ వేమా

Where ever the mind goes, all the sensors also go along with the it. If the mind concentrates on you(Brahmam) the sensors will not go any where.

The character of water is liquid in a normal atmosphere.

The same water becomes solid in Himalayas, North and South poles. Why? Because of the atmosphere.  Like wise we should convert the character of the mind to stable in santhi sthithi.  We should fix our mind  at bhrumadhya, without  any movement. Then only we will reach the goal. Look up – aim is high. Achieve it  and  KNOW THY SELF.

With this i’m concluding my postings.  I have done the basics and ground work on the components for japa.  I request the seniors to continue the japa subject.

JAYA ACHYUTA

3/24/2016

From: Venugopal

స్థూల శరీర మనగా అవయవ ముల సమ్మేళనము, కంటికి కనబడి నశించు గుణమును కలిగి వుండును. స్థూలశరీరము నకు జన్మ ఆరంభమైతే, చివరి అంకము మరణము. సూక్ష్మ శరీరములో ప్రాణుడు మరియు ఆత్మ వుందురు. ఈరెండునూ మన కంటికి కనబడవు. ఆత్మ ప్రకాశము గానూ ప్రాణుడు వాయురూపము తోను వుండును. ప్రాణునికి రెండు ధర్మములు వున్నవి. ఒకటి శరీరము నందు బంధింప బడి వుండుట, రెండవది అశనోత్పత్తి. ” ప్రాణాత్ వాయు రజాయతే ” ప్రాణుని నుండి వాయువు పుట్టినది.  ప్రాణుడు ఆత్మతో    కలిసి ఒక  శరీరమును ఆశ్రయించినపుడు మరణము వరకు ఆ శరీరాన్ని పంచ ప్రాణులుగా పిలువ బడు వాయువుల ద్వారా నిర్వహించును. బాహ్యములో ఎల్లప్పుడూ కలిసి వుండు ప్రాణుడు మరియు ఆత్మ శరీరములో వేరు వేరు స్థానము లలో వుందురు. మానవ శరీరములో ఆత్మ యొక్క స్థానము భ్రూమధ్యన వున్న పీనియల్ గ్రంథి ఐతే  ప్రాణుని స్థానము చిన్న మెదడు వద్ద నున్న పిట్యూటరి గ్రంథి. ప్రాణుడు ఆత్మతో మిలిన మగుటకు చేయు పక్రియే జపము. గతాగతి తర్వాత శాంతి స్థితిలో, స్థూలశరీరములో మాత్రమే తయారగు అశనమును ప్రాణుడు స్వీకరించును. ప్రాణుడు వాయు రూపములో వున్నందున ఆత్మను కలియుటకు ఒక నిర్ధష్టమైన మార్గముగల ఆధారము  కావల యును. అదే స్థూల శరిరము.

కావున ప్రాణుడు ఆత్మలో కలియు టకు మార్గము మరియు ప్రాణుని ఆహారమైన అశనోత్పత్తికి స్థూల శరీరము తప్పక అవసర మగుచున్నది.

3/26/2016

From: Venugopal

యదా పంచన తిష్ఠంతి జ్ఞానాని మనసా సః

బుధ్దిష్టనవి చేష్టేచ తమాహుః పరమాం గతిం

కఠోపనిషత్ మంత్రము.

యమధర్మరాజు నచికేతునకు ఆత్మజ్ఞానమును గురించి వివరిస్తూ, : శ్రోత్రాది అనగా, ముక్కు, చెవులు,నోరు, కన్నులు, చర్మము అను ఐదు జ్ఞానేంద్రియములు, మనస్సుతో కూడా చేరి, బుధ్ది ఆత్మయందు నిశ్చలమైయుండి, ఏవ్యాపారము లందును వ్యాపింపక యుండునో, దానినే శ్రేష్ఠమైన మోక్షగతి అని చెప్పెను. ఇదే ప్రాణ మనో బుధ్ది  మిలినము .

4/11/2016

From: Venugopal

శ్రీ అచ్యుత స్వామి గారు,  ఏవిద్యనైతే వారి గురువు గారు ఉపదేశించినారో, దానిని నమ్మకముతో సాధన చేసి అత్యున్నత స్థితిని పొందారు. అదే విద్యను తన శిష్యులకు ఉపదేశించి నారు. స్వామి  విజయేంద్రులు, స్వామి  జయతీర్థులు మొదలగు వారు స్వామి గారి మీద నమ్మకముతో  విద్యను సాధన చేసి సత్ఫలితమునే పొందినారు. మనము చేస్తున్న

ఈ విద్య శ్రీ అచ్యుత స్వామిగారు ఆచరించిన బ్రహ్మ విద్య. మనము చేయు జపమునకు మనమే మార్కులు వేసుకోవాలి. ఇతరులు కాదు.  ఎన్నోజన్మల పుణ్యఫలము వలన ఈజన్మలో మనకు లభించిన ఈ విద్యను మనము ఎంతమంది సక్రమంగా  చేస్తున్నాము? ఇది ఎవరికి వారు ఆత్మ విమర్శచేసుకోవలసిన విషయము.

బ్రహ్మ విద్యలో దోషము లేదు అంటే మనము చేయు జప విధానము లోనే తప్పువుందనుట స్పష్టము . నిజాయితీగా మీరు జపమును బాగా చేసి మంచి ఫలితమును పొందాలి అనుకొనే సాధకులకు నా యొక్క సలహా ఏమిటంటే, మొట్టమొదట మీరు చేయు జపములో మీకు తెలిసి చేస్తున్న తప్పులను సరిదిద్దు కోండి. తర్వాత మీకు దగ్గరలో వున్న అనుభఙ్ఞులను కలిసి వారి ఎదుట జపమును చేసి చూపి, వారు చూపిన తప్పులను సరి చేసుకోండి. సక్రమమైన జపమును సాధన చేయండి. రేపు అచ్యుత స్వామిగారు ఆశ్రమము నకు వస్తే, మనయొక్క స్థానము, ఆశ్రమములోనా, కాంపౌండు దగ్గరా, కాంపౌండు బయటా, నది దగ్గరా, లేక నదికి అవతలనా? ఆలోచించు కొనండి. నేను ఎవరినీ కించ పరచడము లేదు. వచ్చే జన్మలో ఈవిద్య మనకు దొరుకు తుందో లేదో తెలియదు. సాధక మిత్రులారా, ఈ జన్మ లోనే మనము జపములో ఉన్నత స్థితిని పొంది, శ్రీ అచ్యుతులవారి ఎదుట నిలబడే అర్హతను సంపాదించు కుందాము.

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