1. religion and spirituality
2. hinduism

Spiritual News Bulletin
Issue #:0101
Vol: 10
March - 2015
INSTITUTE OF UNIVERSAL SELF
CONSCIOUSNESS MOVEMENT
THE OPERATIONAL WING OF SAHAJAMARGA RAJA YOGA
DHYANA GRUHASTHA ASHRAM INCORPORATED
(Vishva Sarvatma Bhava Chaitanya Prasara Nilayam)
Spiritual Patron Samartha SadGuru Sri Ramachandra Maharaj
Spiritual Facilitator Prof. Satyanarayana Chillapa President IUSCM
Spiritual Doctrine, Conceptual Guidance - and - Motivators:
Bhagavan Sri. Adi Sankara and Lord Sri. Krishna Paramatma
(Gitacharya )
“UNIVERSAL
SELF CONSCIOUSNESS IS THE
ULTIMATE AND LAST REVELATION OF
DIVINE MESSAGE OF PROVIDENCE TO
MANKIND”.
Message
from the Master
The connection with the Ultimate is
established when one crosses the region of maha
parishad. There is life in Original State. All the
stages end there. As long as there are stages
Laya and Sarupya (baqua) will continue. There is
no craving in union. But when the form of Master
begins to disappear from the heart, one feels
restlessness; in such a condition the link is direct.
Most of the preceptors can be compared to children who are
happy with their toys. All think that they have developed the spirit
of renunciation and sacrifice in themselves. But none of them has
really done so. Transmission may be given from any condition to
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any point. But, the suggestion should come from the mind and
simultaneously one should go on watching the condition. So long
as, materiality does not end, one cannot get soaked in
spirituality. So it should be finished first. Even the causal bodies
of the avataras get destroyed. People create a form of an avatar
before they are born. In order to keep up the prayers of the
people, a life flow from the Ultimate starts and enters the form.
So avatar is all the effect of peoples’ thought force only (as
prayer). Rare are selfless friends in this world. For a disciple,
there is no friend other than the Master. And a Guru who does
not possess the quality of selflessness, is not fit for to be called a
Guru, A condition of innocence prevails in the realized person.
He cannot observe defects in others. And, has no distinction
between a friend and foe. There is a feeling of expansion along
with merger, and strong desire to leave the mortalcoil. This is a
philosophy that when a man gives away all that he has, the
possession of the person to whom it is given, merges in the
giver. It is an established principle that, to whatever extent the
abhyasi lacks in giving to his Master, in the same proportion will
he get in return from him. Whatever anyone gave me I have
returned it in full measure. During the meditation “one
experiences consciousness of living-death”. Feeling of power of
Master, getting absorbed in oneself, is indicative of “layavastha”
in Master. The one who is “in absorption” in Master feels utter
simplicity, and naturalness in the day-to-day practical life.
Everybody is not pleased by Transmission, because it has no
divine-juice in it. When the surrender is such that it remains
unnoticed by the abhyasi, the condition then becomes like that of
a puppet. Surrender is the true copy of Master’s living, which
tends to become real in due course and there after it bears no
relation with the Density. In other words we attain our ultimate
condition. If you know the technique of Decent of Ultimate
Reality, one knows how to develop this condition in others. The
condition is like “the ocean in the drop”; but when that condition
of limitation also breaks, and we fail to comprehend that also,
during that period of “void”, the “divine-power” descends. It is all
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practical; description fails to describe fully, the “Experience-LessExperience”.
An Astral transmission through
Prof. Satyanarayana Chillapa
President IUSCM, HQ. Hyderabad-59, India.
EDITORIAL
You are not the Medium of Manifestation
Body-mind conglomeration is the bio-instrument
through which Atman, the Soul is manifesting as an expression.
In similar analogy, God is in manifest-expression through the
Universe and the Cosmos. Universe is His instrument of divine
Expression. Man is just like the shadow or image of the Atman /
Para-Brahman, The Reality casts shadow on the mind, that acts
like mirror; and generates this Life-force, Prana called as ‘Jeeva’
the individual-self-entity as indicated in the following verses:
“Atmana Esha Prano Jayate - Yathaisha Purushe Cchayaetasmin-etat-atatam - Manokrtenaayaatiasmin sharire”
आ मना एष प्राणो जायते - यथैश पु षे छाय एति मन ् एतत ् आततं
मनोक्र्तेनायाति मन शरीरे Meaning: This Prana is born of the Atman, as this shadow
is in the man, so is the prana in the Atman. By the action of the
mind, enters into this body (Ref: Prashnopanishad - Kausalya
and Pippalaada)
But, while expressing through the body-mind composed of
bio-system, we have a live-feeling that we are the body-mind biosystem encasement itself; that is, Self means, the bodyencasement composed of bio-cells. If the encasement feels sick
we feel we are sick; if it is hungry, we feel we are hungry; if it
grows old, we feel intuitively we are old. In short, whatever
changes happen in the body-encasement it is super-imposed on
the true-Self, Soul, the Atman-Para Brahma Reality. This kind of
Super-Imposition is referred as ‘Anyonya-Adhyasa’, the mutual
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super-imposition of characteristics one over the other, has been
postulated by Bhagavan Adi Sankara, the great Sage of 6th.
Century who popularized ‘Adwaita’, the ‘Monistic-Philosophy’ that
claims that there is no other than Brahman / Atman reality as
manifestation.
“Sarvopi Vyavaharastu Brahmana Kriyate Jenaihi”
सव ऽिप यवहार तु ब्र मणा िक्रयते जेनैिह
Meaning: All activities are carried out by Brahman. If all
this is Brahman the Reality, there is ‘no other than Itself’ with
characteristic of ‘Absolute–homogeneity’. Rishi Prajapati, teaches
Indra, the king of Gods, about Atman the immortal Self, located
in the body in the following verses:
“Maghavanmartyam Vaa Idam, Shareeramaatham mrutyunaa
Tadsyaamrutasyaa shareerasya atmano Adhishttanmaatho Vai
Sashareerah Priyaapriyaabhyaam Na vai Sashereerasya stah
Priyaapriyayor pahatir stasya shereeram vaava SantamNa
priyaapriyo sprushatah”
मघव म यर्ं वा इदं शरीरामातं म ृ युना त
अिध
यामत
ृ या शरीर य आ मनो
त माथो वै सशरीरः िप्रयािप्रया यां न वै सषेरीर य तः िप्रयािप्रययोर
पहित तर् य शेरीरं वाव स त न िप्रयािप्रयो पश
ृ तः
Meaning: ‘O Indra, mortal indeed is this body, held by
death. But it is the support of this death-less, bodiless, Atman
verily, the embodied self (who thinks I am the body and the body
is myself) is held by pleasure and pain. Surely, there is no
cessation of pleasure and pain for one who is embodied. But
pleasure and pain do not indeed touch one who is body-less’
(Ref: Chandogya Upanisad-8-12-1; Page-608).
What primarily needed is the conceptual clarity of
difference between Atman and body-encasement that holds
Atman. Then constant remembering of the same, intuitively as-ifoneself as Atman in flesh and blood, moving around in day-today chores as advised in the following verses:.
“Ananyachetaah Satatam Yo Maam Smarati Nityashah
Tasyaaham Sulabhah Paartha Nityayuktasya Yoginah”
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अन यचेताः सततं यो मां मरित िन यशः
त याहं सल
ु भः पाथर् िन ययक्
ु त य योिगनः
Meaning: Whosoever always and constantly thinks of Me,
I am easily attainable. (Ref: Gita-8-14)
“Nityoham, Nirvikalpoham, Nirakaarohamavaiyah-Sat-Chit-
Aananda Roopoham; Brahmaivaaham, Na Sansaari; Muktoha
Miti bhaavait”
िन योऽहं िनिवर्क पोऽहं िनराकारोहमवैयः
सि चतान दरॊपहम ् ब्र मैवाहम ्, नसंसारी मक्
ु तॊह िमित भावयैत Meaning: Meaning: “I am Eternal, Un-changing, without
any particular form of shape; Un-expendable, suffering no loss;
of the nature of Existence - Consciousness-Bliss. I am, Brahman,
The ultimate Reality. Always, intuitively, feel as not the Being of
Suffering; but ever Liberated Free”
Swamiji
SPECIAL FEATURE COLUMN
From Ravi: Feb 17, 2015
Nice to hear from you.
Swamiji says, don't worry about the externality and
vagaries created by the mind, as it is just designed for that
purpose.
In the process of evolution, every individual, in the
beginning has to go through a devolution cycle of bringing
oneself down from Supreme and Pure Consciousness, to a gross
body-mind-intellect consciousness, thereby subjecting himself /
herself to good / bad, respect / disrespect, love / hatred etc.,
dualities of life. There is nothing right or wrong about it.
At a certain inflection point, he/she finishes this descent cycle
and starts to ascend an evolution cycle, when suddenly introspection, self-inquiry, restlessness to know who you are and
where you came from, crossing paths with people who are
traversing in this direction and finally meeting a self-realized
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Master who can help you unlearn and unwind back to your true
state, is a natural occurrence.
This gradual evolution not only helps you telescope back
to your true self, but also brings about total equanimity and a
major shift in your perceptional paradigm, helping you manage
your day-to-day affairs with ease and dexterity.
Swamiji advocates an easy and direct means to achieve
the above mentioned goal, using a two pronged approach as
propounded in our ancient scriptures.
1. Meditation using "Pranahuti" (a life giving force from the
Creator himself), as a spark plug.
2. Total and continuous surrender to the Master, who himself
is merged in the True Self (Parabrahman). It is a very
simple but effective method with the only fundamental
requirement being, un-waivered faith and true inclination
to surrender your ego. If this system conceptually appeals
to you, you are more than welcome to join this wonderful
and breathtaking journey.
Regards, Ravi
LETTERS
From: Ravi, February 21, 2015; To: "Undisclosed”
You need to be initiated by the Master before you
meditate; which means, Master cleans you astral body, in
preparation for your spiritual journey.
He seeds the "Pranahuti", the life force from the Supreme,
in your heart, which then becomes your automatic link to the
Master at all times; thereby acting a mantle/pivot in the evolution
process.
You will be disappointed if you expect miraculous changes
in physical life immediately. This Yoga is not to physically cure,
but to spiritually endure. It is a long drawn but surely goal
oriented process, in which the only goal is to merge with the
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Ultimate Reality (Parabrahman, True Self). Alongside this
process, all your needs (not your wants) will automatically be
taken care of.
You are welcome to join the meditation tomorrow, but it is
only effective after initiation. I will call you tomorrow to discuss
convenient timings for initiation.
Ravi
From: Undisclosed, 02/17/2015 To: Ravi
Hi Ravi,
I am feeling it's time for me to stop wandering and get
back where I belong, have been feeling this for a while as you
know, let me know when you will be back from India ,so I can
call. Last year it was- when will I buy a home, right now it's when
will I get a job, will finances be ok ,I am tired of these external
factors and want some long lasting peace, I am ready to
surrender .
Please guide me
2) On: 02/18/2015
Hi Ravi,
That was a beautiful explanation, I am looking for this
shift, a breakthrough kind of, which will help me deal with all
issues. Right now I feel I make progress and then suddenly
something happens and I lose it all! I feel anger towards myself
for letting all my training go waste in one moment!
I will join this Sunday.
Let me know
(Undisclosed)
Spiritual Diaries
From: Swamiji, 25 Feb 2015
Dear Daughter, Ashirwad
The present state of mind of irritation & mental tension is a
normal feature in newly initiated abhyasis, because of intentional
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release of Sanskaras, that trouble more, the sensitive abhyasis.
It will soon disappear, & you would experience peace, Shanthi,
and settled mind-psych. Try to clean the sanskaras with will
force, so as to reduce mental tension. Everything will come to
normal very soon
With Master's blessings
Your Own Self, Swamiji
From: Undisclosed, Feb 27, 2015
Dear Swamiji,
Namaskaram Swamiji. It's been a long time, hope
everything is fine with you. Swamiji nowadays physical
movements of my hands reduced greatly, I can only feel them
sometimes during meditation. I have also noticed few changes in
me. These days I am arguing more and getting anger easily. I am
unable to stand few people. I am getting irritated just by listening
to their doings. To stop getting irritated I have deleted few apps
in my phone which are connecting me to those people.
Sometimes I am getting disturbed by thinking of things which
might happen in future. I am in a total disturbed state at the
moment. From 2weeks I am unable to meditate properly. I am
not getting up early and sometimes not doing evening cleaning.
How much ever I am trying I am unable to do. Whenever I sit for
meditation few current tensions are running in my mind making
meditation process difficult. This is frustrating me more.
Swamiji, please guide me to attain relaxed state of mind.
Thank you,
Undisclosed
From: Mac Maderski, 8/2/2015
Dearest Swamiji
I pray this email find Swamiji in best and loved ones in
best of spirits and health.
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Spiritual Diary update
22/1-am meditation 05.20-06.10.Good
thoughts present in background.
absorption,
some
23/1- pm meditation 9.00. Immediately after negation prayer the
feeling of Master's presence was felt in my place and strong
vacuum in the heart. Deep meditation followed. Vacuum was felt
for a while after meditation.
24/1- pm meditation.10.30-11.30. Negative thoughts of fighting
with strangers, experienced unpleasant vibration at the onset of
these thoughts but the vibration didn't continue throughout the
rest of the experience. Meditation quickly settled and slight
pressure was felt on front-upper part of the head. Timeless
experience in the second half, awareness without self
awareness.
25/1- 10pm. Post meditation I was wondering why I never asked
or prayed for and powers for Master to bless me with but instead
prayed not to be endowed with any until Master deemed me fit
and necessary.
26/1- Dream. I was sitting in a chair when a dog walked up to me
and started gently biting my arm. It was a dog fighting breed. It's
biting become persistent and the pressure of it's bite started to
increase to the point where it was take to the back door and
thrown out into the night. In the second part of the dream I was
sitting on the ground and there was a person next to me sitting in
a chair looking down on me. He was smoking a cigarette and
blowing to smoke in my face asking if it bothered me, my reply
was “no, because I hardly breathe”.
27/1 pm meditation 9.40-10.40. Meditation seemed very short
maybe 10-15 minutes. I did remember a negative thought but no
vibrations or effect of any sort were felt, stillness and calmness
continued undisturbed.
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1/2- pm meditation 3.20-4.20. Observed Master's face absorbed
in meditation. His face slowly absorbed into a light blue light and
faded away. It was a good meditation sitting.
2/2- pm meditation 9.00-9.50. Little disturbance by thoughts.
Mind playing some tricks during the day but not really disturbed
by them. Calm mind psych.
3-7/2 During the last 5 days experienced feelings of distrust,
mistrust, some resentment and disappointment. They were all
reflections of my experiences over the last six to eight months
and low in intensity, treating them with indifference and
remembered of master.
Last Saturday afternoon 7 February I was surprised to
experience similar feelings towards Swamiji but only
momentarily. Some restlessness during that night.
8/2 pm meditation 3.20-4.15. Some thoughts present. Noticed
the mind slipping into dream state on two occasions. Master was
there to bring me back to meditation.
At Master's Divine Feet
Thine Own Self
Mac
Quotable Quotes
(1) By Audi Guru Sri Lalaji Maharaj
(Cont. from previous Issue)
The letter had also indicated what ability and competence
had been acquired by this humble servant for other seekers to
take them to various chakras (spiritual centers) and to establish
them there. The second document was an Izazatnama (letter of
authorization) in favor of this humble servant which was based
on the narration in the first document. All the saints and great
scholars present there endorsed both the certificates with
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unanimity and I was blessed profoundly. Since they were
representing various sects and religions, they have also satisfied
themselves wrote Izazatnamas on their own behalf and
requested Huzur Maharaj to give them to this humble servant. It
was certified in all those Izazatnamas that this servant named
Ramchandra has accessed and established himself in the state
of “Hiranyagarbha” (the golden cosmic egg). My revered Master
Huzur Maharaj read each one of them, laying in his finger on
every word. Thereafter, he requested one of the Vedanti saints
present over there to briefly describe the state of
“Hiranyagarbha”. He explained “Hiranyagarbhe Asti Yasya Sa
Hiranyagarbha”. Meaning thereby that one who has ‘Hiranya’ in
its womb is “Hiranyagarbha”. Hiranya is the power of brilliance,
superiority, and sovereignty, which can be called “Parmatma”
(the supreme Soul) or “Paramsatta” (the supreme authority). This
power is working in the Sun and in its nuclei because of which it
is “Hiranyagarbha”.
(Ref: Autobiography of a Sufi: Cosmic Consciousness,
Sayujyata; P141-142; B.R. Pub. Delhi—110052, India)
(2) Sri Babuji Maharaj
The world these days is passing through a critical stage.
The political situation is going extremely intricate day by day. The
economic condition has become very depressing. Moral,
religious and social degradation has almost reached its final limit.
An atmosphere of rivalry, unrest and insecurity prevails
everywhere. Every nation looks with jealous eyes upon her
neighbor and utilizes all her resources in finding out means of
exploiting it. The statesmen of the world are not quite ignorant of
these facts. But the efforts of all the organizations set up for this
purpose do not appear to bring forth encouraging results on the
whole. The problem of world peace so prominent in the minds of
the greatest politicians and statesmen is a mere illusion or a
mirage. {To be Continued, (Ref: Complete Works of Ram
Chandra, My Vision, P.105; Pub. SRCM, India)}
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(3) Letter from Saint Kasturiji, Lakhimpur
Lakhimpur, Dated-6-7-1956
Revered Sri Babuji, Sadar Pranam
You would have received my letter. I am quite well and
there is nothing to worry about. I am now writing my spiritual
condition whatever it is by the grace of the Master. God knows
what the matter is that I am sojourning on the other side of the
sleepy nature. It seems that the nature is getting digested in me.
I now feel that my present spiritual journey goes on automatically
through my sub-conscious mind. It is beyond my wish and control
and it seems to me that my sub-conscious mind is getting
dissolved and melted. I also see that my subconscious mind is
the real form of the whole nature, hence the whole nature is
disappearing or going out of my sight. To me nature is like a life
line that has been rubbed off. I see that under such a condition
the subconscious mind has become dwelling place of the
abhyasi. Although my condition is such that I do not even live in
the subconscious mind. I am neither here nor there, nor
anywhere else. It seems that the whole darkness is prevailing
within me and my heart. Amma conveys her blessings to you.
Your’s most humble daughter,
Kasturi
(4)Dr. K. C. Vardachari (THEISM and ILLUSION)
The intellectualist attempt then is at the back of the
discovery of the Absolute. The process of discovering this
Absolute is not very much different from that of so create an
effort of induction which discovered the being of Naiyayika effort
to find saamaanya, the widest possible generality. But then how
can we explain the existence of the particulars ‘Viseshas’, if the
God that is alleged to have created the universe is a figment of
imagination or a postulation by the souls of an adorable object?
Sankara on the one hand is committed to the logical Absolute,
the Concept Void of qualitative and quantitative content, or the
common denominator of all the contents, but on the other hand,
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Sankara recognizes the infinite quality or the aesthetic fulfillment
of the Union or Identity with the Divine, which verily absorbs the
individuals absolutely into it. The separation from such a Being
appears to be a varied dream even as sometimes our own
miseries appear as dreams after they have been overcome or
have passed away. (Ref: Sri Ramanuja’s Theory of Knowledge.
By K.C.V.; TTD, Pub. 956P.259-260)
(5) Ashtavakra Gita
“Na Vikshepo Na-Cha-Aikagryam
Na Athi Bodho Na Moodhathaa
Na Sukham Na Cha Vaa Dukham
Upasaanthasya Yoginah”
न िवक्षेपो न च ऐकाग्र्यं --न अित बोधो न मढ
ू ता --न सख
ु ं न च वा दख
ु ं ---
उपसा त य योिगनः
Meaning: “The Yogin who has attained serenity has no
more any distractions, no concentration, and no increase in
knowledge, no ignorance. He has neither pleasure nor pain”.
Amplification: The liberated in life has transcended the
mind-intellect equipment and, therefore, in his serenity there is
no fluctuations of knowledge or feelings that might come to
disturb him ever. Pleasure and pain are the experiences in the
mind. Distractions are the experiences of agitations in the mind.
All these factors indicate that that there is no stormy state of
restlessness in the bosom of a Man-of-perfection. He
experiences the peace that passes all understanding.
(6)Bhagavatapurana
“Yadvanasptayo Bheeta Lataaschoshadibhi Saha-Sve Sve
Kaaleabhigruhanati Pushpaani Cha Phalaanicha”
य वन
तयो भीत लता चोशिदिभ सह वे वे कालेअिभग्रुहनित पु पािण च फलािनच
Meaning: Afraid of Him trees and creepers along with
herbs annual plants put forth blossoms and fructify each in its
own season.
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(7)Yogavasishta
“Punah, Punar, idam Rama, Prabodhaartham mayocyate
abhyaasena vinaasaadho naa abhyudety Aatmabhaavana”
पन
ु ः पन
ु र् इदं राम प्रबोधाथर्ं मयो यते --अ यासेन िवनासाधो ना अ यद
ु े य आ मभावन
Meaning: Again and again I repeat all this, O Rama for the
sake of your spiritual awakening; the realization of Self, does not
happen for such repetition of spiritual practice.
Amplification: Whatever there is and whatever appears to
be the world-jugglery is but the Brahman, or the Absolute
Consciousness and naught else. Even as the ocean appears to
be expanded on account of waves, Brahman seems to be
expanded on account of infinite variety of substances. Brahman
apprehends Brahman is made manifest in Brahman, by Brahman
through the instrument of Maya, the Cosmic-Mind.
(8)Book of Knowledge Divine
All that is born has to die. It applies to all from tiny
creature to Cosmic Creator (Hiranyagarbha). This is the common
experience, though there may be mythological stories of persons
who were “Chiranjeevi” (living for all times). But, nobody knew for
certain the location of their bodily existence. Birth and death are
two sides of the same entity like light and shadow, and cannot
stand one apart the other. To be immortal and eternal any entity
(Tatava) ought to have no birth, hence subjected to no change
(parinama). Therefore, the need is to redefine the concept
immortality for rational understanding, in the light of scriptural
statements, and testified revelations of Great Seers and yogis of
past and present. Different phenomenon, need different
Pramanas (measures of knowledge) for validation. Praktyaksha
and anumana (direct and inferential measures) are used in
sensory and mental phenomenon respectively. Aptavada or
shabda pramana (divine word) is a valid measure when the
phenomenon is beyond the scope of the above two pramanas.
Declarations of scriptures come under shabda pramana. (Ref:
Page 29, IUSCM, Pub. Hyderabad-59, India)
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Activities
Sent by Ravi Hajeebu; NJ.USA
Editor’s Note: We have completed 100 issues of this bulletin
started some time in the year 2006. We are greatly indebted to
Swamiji for his untiring efforts in bringing it every month with a
new content and an amazing rapport with all the abhayais who
are constantly seeking his advice and honest queries. Every
issue is complete in itself and brings about something to ponder
for every spiritual seeker. I myself is amazed how month by
month going through so much of content and truly is a big
Sadhana (Sravana, Manana, Nidhidhyasana). This is what
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swadhyaya swamiji wanted to inculcate in every true spiritual
seeker. With all the blessings of the true ahyasis we will come up
with more stories and spiritual content in the future.
Spiritual Merit award Presentation to Sri Robert Becker
Preceptor, Perth-AU, by Sri Hari Chillapa, Preceptor, Perth
Editorial Board:
India –
Prof. V. Gopala Krishna Rao, Prof. M. Pochiah, Dr.I.Srinivasa Rao, Sri
Anjaneya Prasad
Australia –
Mr.Govinda Sami, Mr.Satyanarayana Sunkara, Mr.Hari Chillapa
22/82 Bathurst Street, Liverpool NSW 1871, Tel. (612) 9822 5333. Mobile:
0419 242305.
Email:govind@phls.com.au; chillapas@gmail.com;
www.iuscm.com1NC9886042
HQ: 143/B, Old Santosh Nagar, Hyderabad -500 059, IndiaNO.670 - 2004
(Registrar of societies) Hyderabad India
Land Line: 91-40-24531106, Mobile: 91-94918-79433
Published simultaneously from Hyderabad (India) and Sydney (Australia)
DISCLAIMER: This spiritual newsletter is intended to provide general news and information only.
Readers should rely on their own enquiries with Swamiji or Preceptors before making any
decisions touching their own interests. Please do not rely on any part of this newsletter as a
substitute for any authentic advice.
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