"Thou art I, I am Thou,

Knowing, Knower, Known, as One!"

For any form of meditation one must first overcome that great feeling of demand and ambition which acts as a major obstacle. Making demands on a person, such as a guru, or having the ambition to achieve something out of what one is doing, arises out of a built-up desire or wantingness; and that wantingness is a centralised notion. This centralised notion is basically blind. It is like having only one eye, and that one eye being situated in the chest. When you try to walk you cannot turn your head round and you can see only a limited area. Because you can see in only one direction the intelligence of turning the head is lacking. Therefore there is a great danger of falling. This wantingness acts as a veil and becomes an obstacle to the discovery of the moment of nowness, because the wanting is based either on the future or on trying to continue something which existed in the past, so the nowness is completely forgotten. There may be a certain effort to focus on the nowness, but perhaps only twenty per cent of the consciousness is based on the present and the rest is scattered into the past or the future. Therefore there is not enough force to see directly what is there.

Here, too, the teaching of selflessness plays a very important part. This is not merely a question of denying the existence of ego, for ego is something relative. Where there is an external person, a higher being, or the concept of something which is separate from oneself, then we tend to think that because there is something outside there must be something here as well. The external phenomenon sometimes becomes such an overwhelming thing and seems to have all sorts of seductive or aggressive qualities, so we erect a kind of defence mechanism against it, failing to see that that is itself a continuity of the external thing. We try to segregate ourselves from the external, and this creates a kind of gigantic bubble in us which consists of nothing but air and water or, in this case, fear and the reflection of the external thing. So this huge bubble prevents any fresh air from coming in, and that is "I"--- the ego. So in that sense there is the existence of ego, but it is in fact illusory. Having established that, one generally wants to create some external idol or refuge. Subconsciously one knows that this "I" is only a bubble and it could burst at any moment, so one tries to protect it as much as one can---either consciously or subconsciously. In fact we have achieved such skill at protecting this ego that we have managed to preserve it for hundreds of years. It is as though a person has a very precious pair of spectacles which he puts in a box or various containers in order to keep it safe, so that even if other things are broken this would be preserved. He may feel that other things could bear hardship, but he knows that this could not, so this would last longer. In the same way, ego lasts longer just because one feels it could burst at any time. There is fear of it being destroyed because that would be too much, one would feel too exposed. And there is such character, such a fascinating pattern established outside us, although it is in fact our own reflection. That is why the concept of egolessness is not really a question of whether there is a self or not; it is rather the taking away of that concept of the bubble. Having done so, one doesn't have to deliberately destroy the ego or deliberately condemn god. And when that barrier is removed one can expand and swim through straight away. But this can only be achieved through the practice of meditation, which must be approached in a very practical and simple way. Then the mystical experience of joy or grace, or whatever it might be, can be found in every object. Once we have established a basic pattern of discipline and we have developed a regular way of dealing with the situation---whether it is breathing or walking or what-have-you---then at some stage the technique gradually dies out. Reallity gradually expands so that we do not have to use technique at all. And in this case one does not have to concentrate inwards, but one can expand outwards more and more. And the more one expands, the closer one gets to the realisation of centreless existence.

Meditation is based on three fundamental factors: firstly, not centralising inwards; secondly, not having any longing to become higher; and thirdly, becoming completely identified with here and now. These three elements run right through the practice of meditation, from the beginning up to the moment of realisation.

STUDENT: You mentioned nowness in your talk, and I was wondering how it is possible to become aware of the absolute through awareness of a relative moment in time?

TRUNGPA RINPOCHE : Well, we have to start by working throgh the relative aspect, until finally this nowness takes on such a living quality that it is no longer dependent on a relative way of expressing nowness. One might say that now exists all the time, beyond the concept of relativity. But since all concepts are based on the idea of relativity, it is impossible to find any words which go beyond that. So nowness is the only way to see directly. First it is between the past and the future---now. Then gradually one discovers that nowness is not dependent on relativity at all. One discovers that the past does not exist, the future does not exist, and everything happens now. Similarly, in order to express space one might have first to create a vase, and then one has to break it, and then one sees that the emptiness in the vase is the same as the emptiness outside. That is the whole meaning of technique. At first that nowness is, in a sense, not perfect. Or one might even say that the meditation is not perfect, it is purely man-made practice. One sits and tries to be still and concentrates on the breathing, and so on. But then having started in that way, one gradually discovers something more than that. So the effort one has put into it---into the discovery of nowness, for exemple---would not be wasted, though at the same time one might see that it was rather foolish. But that is the only way to start.

STUDENT: You mentioned that there are two basic forms of meditation---devotional practice, or trying to comunicate with something higher, and the other one, which is simply awareness of what is---but this devotional practice still plays a part in Buddhism as well, and you have devotional chants and so on, but I am not quite sure how this comes in. I mean, the two appear to be different, so can they in fact be combined?

TRUNGPA RINPOCHE : Yes, but the kind of devotional practice which is found in Buddhism is merely a process of opening, of surrendering the ego. It is a process of creating a container. I don't mean to condemn the other kind of devotion, but if one looks from the point of view of a person who has an unskilfil way of using that technique, then devotion becomes a longing to free oneself. One sees oneself as being very separate, and as being imprisoned and imperfect. One regards oneself as basically bad, and one is trying to break out. In other words the imperfection part of oneself is identfied with "I" and anything perfect is identified with some external being, so all that is left is trying to get through the imprisonment. This kind of devotion is an overemphasised awareness of ego, the negative aspect of ego. Although there are hundreds of variations of devotional practice in Buddhism, and there are many accounts of devotion to gurus, or being able to communicate with the guru, and of achieving the awakened state of mind through devotion. But in this cases devotion is always begun without centralising on the ego. In any chants or ceremonies, for exemple, which make use of symbolism, or the visualisation of Buddhas, before any visualisation is created there is first a formless meditation, which creates an entirely open space. And at the end one always recites what is known as Threefold wheel: "I do not exist; the external visualisation does not exist; and the act of visualising does not exist"---the idea being that any feeling of achievement is thrown back to the openness, so one doesn't feel that one is collecting anything. I think that is the basic point. One may feel a great deal of devotion , but that devotion is a kind of abstract form of devotion, which does not centralise inwardly. One simply identifies with that feeling of devotion, and that's all. This is perhaps a different concept of devotion, where no centre exists, but only devotion exists. Whereas, in the other case devotion contains a demand. There is an expectation of getting something out of it in return.

.” When you wake up in the morning, think, “May everything I do today benefit beings in some way, and may we all come to buddhahood.” at night before you go to bed, think, “May I benefit beings tonight, even in my dreams, and may we all come to buddhahood.”

This beggar...

© PKG Photography

In Vajrayana Buddhism there are ritual implements and instruments. Many of the Buddha images hold one or two, or many of these, depending on how many arms the particular Buddha is displaying. All of these implements have meaning. Each is there to engage our busy minds in a way that will lead us toward the Truth. Those held in the left hand relate to wisdom, the realization of the emptiness of all phenomena, and those held in the right hand relate to skillful means, or compassion.

The bell and dorje are two of these implements. The dorje, held in the right hand, represents skillful means, and the bell, held in the left, represents wisdom. Together these ritual implements represent the inseparability of wisdom and compassion in the enlightened mindstream. Looked at separately, each is a great treasure of spiritual meaning.

The word Dorje means Lord of Stones in Tibetan. It symbolizes the capacity to transform all experience into an experience of enlightened perspective. Everything in samsara, cyclic existence, is impermanent, and therefore, not to be relied upon. The dorje symbolizes the skillful means of transforming our ordinary experience to one that will propel us on our spiritual path. The dorje has five extraordinary characteristics. It is impenetrable, immovable, immutable, indivisible, and indestructible. The dorje is the indestructible weapon of the wrathful deities. It is the symbol of spiritual authority of the peaceful deities.

Vajra, the Sanskrit word, means the hard or mighty one, diamond-like. Its brilliance illuminates ignorance and reveals Truth, destroying the delusion that causes suffering. Once the cause of suffering is revealed to us, we are empowered to create the causes of happiness. Ultimately we will attain the egoless state, which is free from all suffering. From the Vajrayana perspective, the motivation for attaining this state is to relieve all beings from their suffering.

The physical appearance of the dorje is rich in meaning. At the very center is a sphere representing the dharmata, the sphere of reality itself, the ultimate truth. Surrounding the sphere on either side are one or three ‘strands of pearls’, depending on the size of the dorje. These represent the three doors of liberation. The first door is the transcendental concentration of signlessness, in which words and concepts fall away and there is nothing to grasp. The second is the transcendental concentration on directionlessness, the state of perfect equanimity–spiritual stability and balance. The third is the transcendental concentration on emptiness.

Next to the pearls on either side of the sphere are eight-petaled lotuses. The petals on one side represent the eight great Bodhisattvas; the petals on the other represent their consorts. * The next display on the vajra is a moon disc. This is the seat of the Bodhisattvas symbolizing the full realization of Bodhicitta, the Great Compassion.

There are six more rings after the moon disc. These symbolize the six perfections: generosity, moral conduct, patience, joyful effort, concentration, and wisdom. The accomplishment of these six is the foundation of the Mahayana, the Great Vehicle of Buddhist study and practice. They are the hallmark of the Bodhisattva path. When one has accomplished these, one can truly be of benefit to others.

The next thing we see on the dorje are the makaras. A makara is a composite animal with jaws like a crocodile which symbolizes effort and persistence in Dharma practice.

A vajra may have one, two, three, four, five, six, or nine prongs. The most common is the five-pronged vajra. They look like points that protrude from the curved ends, one on each curve and one at each end. These five prongs symbolize the five Buddhas of the five Buddha families and their consorts.

The bell, also, is rich in symbolic meaning and power. Mainly the bell is the mandala of Prajnaparamita, the Great Mother, she from whom all reality comes forth. By its sound, the bell invites or attracts the deities to attend or participate and warns or drives away obstructing forces. The ringing of the bell can remind one of the emptiness of phenomena or bring the mind into greater awareness. As a musical instrument, its sound can be an offering to the Buddhas and Bodhisattvas.

The hollow of the bell represents the void from which all phenomena arise, including the sound of the bell, and the clapper represents form. Together they symbolize wisdom (emptiness) and compassion (form or appearance). The sound, like all phenomena, arises, radiates forth and then dissolves back into emptiness.

If you look closely at the bell, you will see many markings or designs on it. Each of these has a meaning. On the rim of the bell is the disc of space that gives rise to the sound of emptiness. The vajra fence, the indestructible circle of protection which encircles the bell is bordered on both sides by a ring of pearls. The bottom ring is a ring of wisdom flames, representing the five primordial wisdoms. The top ring of pearls is another protective circle symbolizing the development of the higher states of consciousness which allow one to enter the celestial palace of Prajnaparamita. The flames are associated with Manjushri, the Bodhisattva of Wisdom, the vajras with Vajrapani, the Bodhisattva of Power, and the lotuses with Chenrezig, the Bodhisattva of Compassion. This indicates that spiritual qualities are the true protection.

Above the protective border are the makaras holding loops of jeweled pendants with vajras in between them. The jeweled pendants decorate the celestial palace. The vajras in between symbolize the eight charnel grounds within the mandala. Above the jeweled loops and between the makaras are eight lotus petals representing the eight Bodhisattvas. The lotus petals are marked with syllables representing the eight consorts or offering goddesses. Above this is another double row of pearls with a row of vajras in between. These represent the inner walls and inner protection circle of the mandala.

The stem of the bell rises above this. At its base are lotus petals, representing Prajnaparamita’s lotus throne. On the stem there are two sets of pearl rings, a lower set and an upper set. Together these represent the six perfections. In between them is either a square or round base. The square base represents the earth, the round a long life vase. The long life vase symbolizes the nectar of accomplishment and represents the nectar-filled body of the goddess Prajnaparamita whose face is above. Prajnaparamita represents the perfection (paramita) of the absolute non-duality of all the Buddha’s wisdom or discriminating awareness (prajna). The binding of her hair represents the binding of all views into non-dual reality. There are five wisdom-jewels on her crown, which overlap onto the five front petals of the upper vajra’s eight-petaled lotus pedestal. The bell is crowned at the top with a five or nine-pointed vajra.

These two instruments give us much to contemplate and meditate upon. Deepening in our understanding of what they represent and using them in our practice with that deepened understanding give them the potential of being very valuable tools for our path. As we become more familiar with the various Buddhas and their qualities, and participate in ritual ceremony and empowerment we move closer to the realization of our own Buddha nature, which is, after all, the point.

"One should always regard his sadhana as incomplete; that is how he progresses—quietly, secretly."

"Every day, in the morning when arising you should compare today with yesterday and see in what condition you are. If you see your belief is stronger and your heart more occupied with God and your love increased and your freedom from the world greater then thank God and ask for the increase of these qualities."

"An ocean of bliss and happiness is being filled for you. You will bathe in it, drink its nectar and will distribute much of it to others as well."

--Soamiji Maharaj has said this about his disciple Huzur maharaj pctured above.

"The child that you are, learn to realize that your relationship with God is not dual. In His dynasty, the regime is love. He is the only one as you are the only one. He is inside you, lives with you. Admit this and accept this."

~ Devaraha Hans Baba

People as well as gods can't know Him.

When did I realize I was God? Well, I was praying and I suddenly realized I was talking to myself.

Peter O'Toole ( an accidental buddhist)

posted at FB

For 2 years I shot documented the Aghori Sadhus th most intriguing mysterious chimerical community of ascetics .

Why did the Aghoris accept a Muslim man with a Sufi temperament to their fold .I told the Aghori guru from Tamilnadu Trcchy all about myself the first time I met ..

The Aghori in the picture is a Guru from Kashi.. we got along well ..as much as I was fascinated with them they were fascinated by me and my camera .

The Aghoris were very close to the Hijra shamans who dabbled in Tantra and black magic..the black magic is so powerful that they mix an ingredient in your food and can kill you naturally but over a long time

People with all kinds of problems rich poor came to the Aghoris but mostly they took cases of demonic possession and I shot pictures of how they could hypnotize overpower the mind and the person would do anything they told him.... he put his hands in the fire and nothing happened he became immune to pain.. and it was these ritual I wanted to document ..at Khamakhya ..

Most important first step was gaining their trust after that it was much easier some rituals they would request me not to shoot but drinking blood from a half dead half live animal wa child's play.

All my Aghori videos shot at Khamakhya are on you You Tube channel..

They mostly travelled in their own personal car as they carried human skulls bones weapons ,,they invited me to come along with them..but I politely refused ,,,not because of fear I fear nothing nut I had no time ,,and no resources I dont have a sponsor or financial backing ,, so I am stuck in Mumbai.

So in their company I become an Aghori and I was a Malang too..

Khamakya calls me and the call is very powerful my older son booked the tickets to Khamakhya 6 month in advance and it was his gift to me ..my son is a Shia Islamic scholar but has no dispute with what I shoot in his heart he knows what his father is ..same with my wife and other children...they have no issues and my spiritual adventures are all connected to my cosmic camera .

I certainly cannot shoot what you shoot ..I say this in sheer egoless humility .

Take care that during your occupation you do not forget God, because if he abandons you, you would not be able to take a single step without falling or tumbling.

Tear down the Mosque, tear down the temple

Tear down everything in sight

But tear not down a single heart

For that is God's true home.

"Live a simple and pure life"

"Live a simple and pure life"

"My own purpose is to demonstrate the power of God."

This shot was taken at Indian Point in Painesville, Ohio

Nikon E7600 6 Shots

"Blessed are the Peacemakers, for they shall be called the Children of God."

This world is a place for which destruction is ordained and for its inhabitants departure from here is destined. It is sweet and green. It hastens towards its seeker and attaches to the heart of the viewer. So depart from here with the best of provision available with you and do not ask herein more than what is enough and do not demand from it more than subsistence.

Universal Love and Compassion

For me and many others, the awareness of the Union of Heaven and Earth fits into our present day journey to a higher awareness.

Heaven = higher consciousness

Earth = physical consciousness

Union of Heaven & Earth = God making his dwelling inside us; universal love and compassion = Satyayuga (can we really know what it will be?] = the Natives’ prophesied age of Peace, Wisdom, Harmony and Balance

Once Kundalini (the feminine mothering, nurturing energy within) has been awakened, joins with Spirit and they rise together to pierce and flow out of the crown chakra (Sahasrara) at a point above the mind, our ‘yoga’ occurs, or in other words, union with the Divine Power of Creation. In my experience, the actuality and establishment of our self-realization is the first stage of the Union of Heaven and Earth taking place within us.

Self-realization and meditation

After this awakening (self-realization) occurs, it becomes much easier for us to hear the Grandfather, the Small Voice within, Spirit The Collective Being, and that of the other powers of creation which are continuously giving us clues and signals in our daily life. We need to be alert and tune in, but that can happen only at the point of absolute stillness in the centre of our being, the point of reality.

This point can be found in the state of meditation, which is a spontaneous, natural result of the self-realization process. Once we have established our self-realization within, the meditative state can be achieved and maintained throughout the day as we move through our mundane activities at home and at work. And you will find that this state is pleasantly infectious!

To achieve this state is to become the hollow bone, the hollow flute, for the Divine Powers to work through us for our growth, healing and benevolence, and the benefits naturally flow out to those around us, our communities, our city, our country.

I feel the Union of Heaven and Earth, also being part of indigenous prophecies from various points around the world, involves in part the merging of Left and Right Sides [Respectively, Ida Nadi (moon & feminine powers, the past, conditionings, inner patterns, emotions, superego) with Pingala Nadi (sun & masculine powers, the future, thinking, planning, action, ego)]. This occurs at a higher point of awareness through the central channel, Shushumna Nadi [energy of integration and evolution, the present moment], to a point well above the mind. This higher awareness is not informed by the mind (mind which is coloured by our past, our conditionings, our fears and insecurities, our ego, future expectations or projections, patterns of thoughts or behaviour, our insatiable wants, etc). Actually, it could only be informed by Spirit, the highest power, the Collective Being, God Almighty, Wakan Tanka, Allah, the One – by whatever name you call the Creator.

Walking in a Good Way – walking in a Sacred Way

I feel the Union of Heaven and Earth within us is based in the true meditative state. This state has been known in some deep ways of spirituality, from east or west, and could also be what the Native Indians call ‘walking in a good or sacred way’ - that is in Sahaj terminology being connected to the deeper, higher subtleties and truth of all dimensions of our awareness - physical, emotional, intellectual, spiritual - with complete attention to the Divine signals and clues (or messages and guidance from Grandfathers and Spirits); all this while being completely still and silent inside, no desires, no worries, no thoughts; ultimately, rising above even that to become completely alert and living in the present moment as pure, powerful instruments of the Divine Power. In other ways, I feel it may also involve aspects of the collective unconscious (the archetypal realm informing our lives, the awareness of which is relatively quite strong in indigenous peoples' general awareness) coming up from the darkness into the light of collective consciousness, as well as the reverse, the light of collective consciousness permeating the darkness of the unconscious.

Here are a few related quotes by Shri Mataji Nirmala Devi:

“Nature knows everything and what informs Nature is Paramchaitanya.” [Paramchaitanya is at the core of all creation; it’s beyond known laws of science, it’s the Creator’s all-pervading Divine consciousness]

“You get the bliss of Spirit if you become of sound body, pure mind and egoless. The only thing you can do is to enter into His Kingdom and become a part and parcel of that blissful domain. What to do after getting realisation? After receiving, you must give.”

"Within us lies the peace, the beauty, the glory of our being. There is an ocean of all that. We cannot seek it outside – we have to go within.”

“Innately, within us, resides the Spirit which wants to enlighten you, to give you the peace, the bliss and the joy of our being.”

“Let us now go to the state which is beyond words, beyond thoughts, into the realm of thoughtless awareness where the Divine is pouring its blessings.”

"Nature knows everything. Paramchaitanya informs the Nature. Adi Shakti is reflected in us as Adi Kundalini…..Adi Shakti is the feminine aspect of the Divine Power…Kundalini is Her power of desire for us to ascend spiritually.”

Elements of the union – becoming One

I’ve provided below some expressions and manifestations (in no particular order) as may correspond to various aspects of Heaven and Earth (in religion, science and life experience). I am attaching no superiority or inferiority to any these complementary qualities, nor do I make any claim that what is listed here is complete or correct, but present these different correlations only for consideration and reflection on this Union - a Divine orchestration of integration at a point and in a dimension which is beyond Heaven and Earth – a completely new level of human consciousness.

HEAVEN: The ways and powers of Vishnu (spec. the Hindu Trimurti Lord Brahmadeva, Lord Vishnu and Lord Shiva), the uncreated (the Divine Father)

EARTH: The ways and powers of Mother Earth / Mother Nature’s creation; the created (the Divine Mother)

HEAVEN: God

EARTH: Humanity

HEAVEN: Eternal archetypal realm, transcendental spiritual powers and awareness

EARTH: Temporal world, ordinary worldly life and mundane knowledge of existence

HEAVEN: Primal power of Yang (masculine principle), light-giving, active, strong, firm, movement, unrestricted energy, gives, developer, initiator

EARTH: Primal power of Yin (feminine principle), yielding yet strong, receptive, nurturing, gentle, tireless, devoted, embraces all things, moderate, correct, births and gives form, opening out to allow light to enter

HEAVEN: Light principle, illumination, sound

EARTH: Form, substance, dark principle

HEAVEN: Brahman, the One, such spirituality

EARTH: The individual, all things in Nature, such spirituality

HEAVEN: Power of Spirit

EARTH: Power of Nature

HEAVEN: The Source

EARTH: The reflection of the Source

HEAVEN: The subtle

EARTH: The gross

HEAVEN: The Infinite, unlimited, unquantifiable, timeless

EARTH: The Finite, limited, quantifiable, timely

HEAVEN: Pure Oneness and Unity; non-dualism; being completely one with all objects of creation

EARTH: The Individual; dualism; separate and individual from all objects of creation

HEAVEN: Ascetic

EARTH: Celebratory

HEAVEN: Dispensations from powers of Heaven

EARTH: Bringing forth by powers of Mother Earth

Shri Mataji has said, "Sahaja Yoga is only one of my aspects" - it feels like we are now being shown more, being taken much higher than we can conceive of.

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Holy Janamaashtami to all...Let us all become Muralis in the hands of the Lord for Bhagawan Sathya Sai Baba says, “I would advise you to become the Murali, for then the Lord will come to you, pick you up, put you to His lips and breathe through you and, out of the hollowness of your heart due to the utter absence of egoism that you have developed, He will create captivating music for all Creation to enjoy. Be straight without any will of your own, merge your will in the Will of God. Inhale only the breath of God. That is Divine Life, that is what I want you all to achieve.”

So my dear friends, "Let the breath of Krishna pass through us, making delightful music that melts the hearts. Surrender yourself to Him; become hollow, Vaasana-less, egoless, desireless; then, He will Himself come and pick you up caressingly and apply you---the flute---to His Lips and blow His sweet breath through you. Allow Him to play whatever song He likes." - Tumuluru Krishna Murty

Krishna Janmashtami

Shri Krishna was born as the eight child of Devaki. This is significant, for Samadhi is the eighth stage of spiritual effort. Coming after Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana and Dhyana. These are known as Ashtanga yoga, the eight-fold discipline. The Lord can be visualised only after the seven steps are successfully negotiated and the mind purified in the process. The term Samadhi, is generally identified with a temporary loss of consciousness. But we have to judge the state by effect it has on the person and his attitude towards himself and others. Samadhi combines Sama (equal) and dhi (intelligence), that is to say, intelligence grasping the fundamental quality of every being. Not only will all ideas of difference and distinction disappear, but even the idea of quality – heat and cold, grief and joy, good and bad – will disappear. When man reaches that state, the Lord is automatically born in His Consciousness.

The moment Krishna was born, the chains that bound his father fell off. The doors that had been bolted flew open and the person guards were immersed in the ocean of bliss so that they could not recognise any event or thing in the material world. The fire of hatred was burning in them was cooled and darkness gave place to the dawn of wisdom. (NNSG Vol.8, p. 59)

The Krishna whose advent you should celebrate is not the cowherd boy who charmed the village folk with His flute, but Krishna, the Indefinable, Inscrutable, Divine principle that is born in the navel of the body (Mathura) as the product of the Energy (Devaki), that is then transported to the Mouth (Gokulam) and fostered by the Tongue (Yashoda) as its source of sweetness. Krishna is the Visualisation of the Atma, that the repetition of the name grants; the Vision that was gained by Yashoda. You must foster that Krishna on your tongue; when He dances on it the poison of the tongue will be ejected completely, without harming any one, as happened when as a child He danced on the hoods of the serpent Kalinga.

Krishna was born during the Krishna paksha (the dark fortnight of the month); The effulgence of the Lord is seen with greater effect when it is dark (in a dark room as a dark child). In a world of disorder, Krishna was born to establish order. He was born on Ashtami day. Ashtami is associated with troubles and difficulties. When do troubles arise? When righteousness is forgotten. Krishna’s advent therefore signifies removal of darkness, end of troubles and effulgence of Supreme Wisdom. Krishna’s primary role was that of a teacher. He taught Gita to Arjuna. He told Arjuna: ‘Be only My instrument.’ Krishna thereby declared: ‘Using you as an instrument, I am reforming the whole world.’ (SSS Vol.39, p. 214)

Krishna was born in the month of Shravana. Shravana means that which gives Sravanam (hearing), delight to the ear. It is significant that among the nine forms of devotion, the first place is given to Sravanam, listening to the glories of Lord, and the total and the final stage is Atmanivedanam (total) surrender. Today men tend to listen to all kinds of evil things, but not lend their ears to hear what is pure and holy. What you should hear – shravana is all about God and not other trivial gossip. (SSS Vol.23, p. 209)

Triple attributes of Krishna

Krishna is omnipresent. The word has three meanings. ‘Karshayati iti Krishna’ (The man who ploughs is Krishna). The heart is the symbol of a field. The heart should be filled with love. The seeds of the Lord’s name should be sown in it. Krishna encourages the devotee to do all this.

‘Akarshati iti krishna (Because He attracts, He is Krishna). Krishna has the supreme power of all attraction. By his words, his sport, his music and all his actions he attracts all people. This power of attraction is present in everyone. Hence everyone is potentially Krishna.

‘Khushyati iti Krishna’ (Because He imparts bliss, He is called Krishna). Everyone seeks happiness. The Divine, who is the embodiment of happiness, is in you. God wants you to be happy, but you do not realise it. Try to recognise the source of bliss within you. It is not the true nature of man to be unhappy. When anyone is otherwise, persons around him are concerned about him. You should always be happy be-cause you are the embodiment of the Atma. Never give way to worry. (SSS Vol.30, p. 175)

Look at Baba's posture, how fine it is! He is sitting with His legs folded,the right leg held across the left knee. The fingers of His left hand are spread on the right-foot. On the right toe are spread His two fingers-the index and middle ones. By this posture Baba means to say, as it were-if you want to see My Light, be egoless and most humble and meditate on My toe through the opening between the two branches-index and middle fingers-and then you will be able to see My Light. This is the easiest means of attaining devotion.

aum sri sai ram

www.shirdisailight.com/

Please understand this is my personal sai statue.Wriiten permission is required for using the photo for sevice.. Strictly not for commercial use.

www.starsai.com/

"No, there is a way to go there; that is to the west, it is the direction of the Pure Land of Great Bliss (Dewachen)."

-pointing in the direction where there was no door