Tuesday, 25 February 2014

ಎಲ್ಲರಿಗೂ ಮಹಾಶಿವರಾತ್ರಿಯ ಹಾರ್ದಿಕ ಶುಭಾಶಯಗಳು, ಈ ನಿಮಿತ್ತ ಓದಿ -

ಎಲ್ಲರಿಗೂ ಮಹಾಶಿವರಾತ್ರಿಯ ಹಾರ್ದಿಕ ಶುಭಾಶಯಗಳು, ಈ ನಿಮಿತ್ತ ಓದಿ -

ಶಿವಲಿಂಗಕ್ಕೆ ಅರ್ಧಪ್ರದಕ್ಷಿಣೆಯನ್ನು ಏಕೆ ಹಾಕುತ್ತಾರೆ? ಓದಿ -
http://dharmagranth.blogspot.in/2012/12/shiva-pradakshina.html

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ಶಿವಾಲಯದಲ್ಲಿ ಶಿವನ ದರ್ಶನ ಪಡೆಯುವ ಯೋಗ್ಯ ಪದ್ಧತಿಯನ್ನು ಓದಿ -
http://dharmagranth.blogspot.com/2012/12/blog-post_2097.html

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ವಿನಂತಿ : ಹಿಂದೂಗಳೇ, ಇಂತಹ ವಿ-ಅಂಚೆ ಕಳುಹಿಸಲು ದಯವಿಟ್ಟು ತಮ್ಮ ಸ್ನೇಹಿತರ, ಸಮಾನಮನಸ್ಕರ ವಿ-ಅಂಚೆ ವಿಳಾಸಗಳನ್ನು ನಮಗೆ ಕಳುಹಿಸಿಕೊಡಿ. ಅವರಿಗೂ ಇಂತಹ ಹಿಂದೂ ಧರ್ಮದ ವಿ-ಅಂಚೆಗಳನ್ನು ನಾವು ಕಳುಹಿಸುತ್ತೇವೆ. ಇದರಿಂದ ಅವರಿಗೂ ಹಿಂದೂ ಧರ್ಮದ ಬಗ್ಗೆ ತಿಳಿದು ನಿಮ್ಮಿಂದಲೂ ಜ್ಞಾನದಾನವಾಗುವುದು.
|| ಓಂ ಓಂ ನಮೋ ಭಗವತೇ ವಾಸುದೇವಾಯ ಓಂ ಓಂ ||
- ಧರ್ಮಗ್ರಂಥ (ಸನಾತನ ಸಂಸ್ಥೆ)
Visit - http://dharmagranth.blogspot.in
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Tuesday, 4 February 2014

ಓಂ ಸ್ಕಂದಾಯ ನಮಃಓಂ ಸ್ಕಂದಾಯ ನಮಃ

Avadhani Chandrashekhar posted a photo to Deepthi Bharatipuram's Timeline.
By heart madkobeku!
ಓಂ ಸ್ಕಂದಾಯ ನಮಃ ಓಂ ಗುಹಾಯ ನಮಃ ಓಂ ಷಣ್ಮುಖಾಯ ನಮಃ ಓಂ ಫಾಲನೇತ್ರ ಸುತಾಯ ನಮಃ ಓಂ ಪ್ರಭವೇ ನಮಃ ಓಂ ಪಿಂಗಳಾಯ ನಮಃ ಓಂ ಕ್ರುತ್ತಿಕಾಸೂನವೇ ನಮಃ ಓಂ ಸಿಖಿವಾಹಾಯ ನಮಃ ಓಂ ದ್ವಿಷನ್ಣೇ ತ್ರಾಯ ನಮಃ || 10 || ಓಂ ಶಕ್ತಿಧರಾಯ ನಮಃ ಓಂ ಫಿಶಿತಾಶ ಪ್ರಭಂಜನಾಯ ನಮಃ ಓಂ ತಾರಕಾಸುರ ಸಂಹಾರ್ತ್ರೇ ನಮಃ ಓಂ ರಕ್ಷೋಬಲವಿಮರ್ದ ನಾಯ ನಮಃ ಓಂ ಮತ್ತಾಯ ನಮಃ ಓಂ ಪ್ರಮತ್ತಾಯ ನಮಃ ಓಂ ಉನ್ಮತ್ತಾಯ ನಮಃ ಓಂ ಸುರಸೈನ್ಯ ಸ್ಸುರಕ್ಷ ಕಾಯ ನಮಃ ಓಂ ದೀವಸೇನಾಪತಯೇ ನಮಃ ಓಂ ಪ್ರಾಙ್ಞಾಯ ನಮಃ || 20 || ಓಂ ಕೃಪಾಳವೇ ನಮಃ ಓಂ ಭಕ್ತವತ್ಸಲಾಯ ನಮಃ ಓಂ ಉಮಾಸುತಾಯ ನಮಃ ಓಂ ಶಕ್ತಿಧರಾಯ ನಮಃ ಓಂ ಕುಮಾರಾಯ ನಮಃ ಓಂ ಕ್ರೌಂಚ ದಾರಣಾಯ ನಮಃ ಓಂ ಸೇನಾನಿಯೇ ನಮಃ ಓಂ ಅಗ್ನಿಜನ್ಮನೇ ನಮಃ ಓಂ ವಿಶಾಖಾಯ ನಮಃ ಓಂ ಶಂಕರಾತ್ಮಜಾಯ ನಮಃ || 30 || ಓಂ ಶಿವಸ್ವಾಮಿನೇ ನಮಃ ಓಂ ಗುಣ ಸ್ವಾಮಿನೇ ನಮಃ ಓಂ ಸರ್ವಸ್ವಾಮಿನೇ ನಮಃ ಓಂ ಸನಾತನಾಯ ನಮಃ ಓಂ ಅನಂತ ಶಕ್ತಿಯೇ ನಮಃ ಓಂ ಅಕ್ಷೋಭ್ಯಾಯ ನಮಃ ಓಂ ಪಾರ್ವತಿಪ್ರಿಯನಂದನಾಯ ನಮಃ ಓಂ ಗಂಗಾಸುತಾಯ ನಮಃ ಓಂ ಸರೋದ್ಭೂತಾಯ ನಮಃ ಓಂ ಅಹೂತಾಯ ನಮಃ || 40 || ಓಂ ಪಾವಕಾತ್ಮಜಾಯ ನಮಃ ಓಂ ಜ್ರುಂಭಾಯ ನಮಃ ಓಂ ಪ್ರಜ್ರುಂಭಾಯ ನಮಃ ಓಂ ಉಜ್ಜ್ರುಂಭಾಯ ನಮಃ ಓಂ ಕಮಲಾಸನ ಸಂಸ್ತುತಾಯ ನಮಃ ಓಂ ಏಕವರ್ಣಾಯ ನಮಃ ಓಂ ದ್ವಿವರ್ಣಾಯ ನಮಃ ಓಂ ತ್ರಿವರ್ಣಾಯ ನಮಃ ಓಂ ಸುಮನೋಹರಾಯ ನಮಃ ಓಂ ಚತುರ್ವ ರ್ಣಾಯ ನಮಃ || 50 || ಓಂ ಪಂಚ ವರ್ಣಾಯ ನಮಃ ಓಂ ಪ್ರಜಾಪತಯೇ ನಮಃ ಓಂ ಆಹಾರ್ಪತಯೇ ನಮಃ ಓಂ ಅಗ್ನಿಗರ್ಭಾಯ ನಮಃ ಓಂ ಶಮೀಗರ್ಭಾಯ ನಮಃ ಓಂ ವಿಶ್ವರೇತಸೇ ನಮಃ ಓಂ ಸುರಾರಿಘ್ನೇ ನಮಃ ಓಂ ಹರಿದ್ವರ್ಣಾಯ ನಮಃ ಓಂ ಶುಭಕಾರಾಯ ನಮಃ ಓಂ ವಟವೇ ನಮಃ || 60 || ಓಂ ವಟವೇಷ ಭ್ರುತೇ ನಮಃ ಓಂ ಪೂಷಾಯ ನಮಃ ಓಂ ಗಭಸ್ತಿಯೇ ನಮಃ ಓಂ ಗಹನಾಯ ನಮಃ ಓಂ ಚಂದ್ರವರ್ಣಾಯ ನಮಃ ಓಂ ಕಳಾಧರಾಯ ನಮಃ ಓಂ ಮಾಯಾಧರಾಯ ನಮಃ ಓಂ ಮಹಾಮಾಯಿನೇ ನಮಃ ಓಂ ಕೈವಲ್ಯಾಯ ನಮಃ ಓಂ ಶಂಕರಾತ್ಮಜಾಯ ನಮಃ || 70 || ಓಂ ವಿಸ್ವಯೋನಿಯೇ ನಮಃ ಓಂ ಅಮೇಯಾತ್ಮಾ ನಮಃ ಓಂ ತೇಜೋನಿಧಯೇ ನಮಃ ಓಂ ಅನಾಮಯಾಯ ನಮಃ ಓಂ ಪರಮೇಷ್ಟಿನೇ ನಮಃ ಓಂ ಪರಬ್ರಹ್ಮಯ ನಮಃ ಓಂ ವೇದಗರ್ಭಾಯ ನಮಃ ಓಂ ವಿರಾಟ್ಸುತಾಯ ನಮಃ ಓಂ ಪುಳಿಂದಕನ್ಯಾಭರ್ತಾಯ ನಮಃ ಓಂ ಮಹಾಸಾರ ಸ್ವತಾವ್ರುತಾಯ ನಮಃ || 80 || ಓಂ ಆಶ್ರಿತ ಖಿಲದಾತ್ರೇ ನಮಃ ಓಂ ಚೋರಘ್ನಾಯ ನಮಃ ಓಂ ರೋಗನಾಶನಾಯ ನಮಃ ಓಂ ಅನಂತ ಮೂರ್ತಯೇ ನಮಃ ಓಂ ಆನಂದಾಯ ನಮಃ ಓಂ ಶಿಖಿಂಡಿಕೃತ ಕೇತನಾಯ ನಮಃ ಓಂ ಡಂಭಾಯ ನಮಃ ಓಂ ಪರಮ ಡಂಭಾಯ ನಮಃ ಓಂ ಮಹಾ ಡಂಭಾಯ ನಮಃ ಓಂ ಕ್ರುಪಾಕಪಯೇ ನಮಃ || 90 || ಓಂ ಕಾರಣೋಪಾತ್ತ ದೇಹಾಯ ನಮಃ ಓಂ ಕಾರಣಾತೀತ ವಿಗ್ರಹಾಯ ನಮಃ ಓಂ ಅನೀಶ್ವರಾಯ ನಮಃ ಓಂ ಅಮೃತಾಯ ನಮಃ ಓಂ ಪ್ರಾಣಾಯ ನಮಃ ಓಂ ಪ್ರಾಣಾಯಾಮ ಪಾರಾಯಣಾಯ ನಮಃ ಓಂ ವಿರುದ್ದಹಂತ್ರೇ ನಮಃ ಓಂ ವೀರಘ್ನಾಯ ನಮಃ ಓಂ ರಕ್ತಾಸ್ಯಾಯ ನಮಃ ಓಂ ಶ್ಯಾಮ ಕಂಧರಾಯ ನಮಃ || 100 || ಓಂ ಸುಬ್ರ ಹ್ಮಣ್ಯಾಯ ನಮಃ ಓಂ ಗುಹಾಯ ನಮಃ ಓಂ ಪ್ರೀತಾಯ ನಮಃ ಓಂ ಬ್ರಾಹ್ಮಣ್ಯಾಯ ನಮಃ ಓಂ ಬ್ರಾಹ್ಮಣ ಪ್ರಿಯಾಯ ನಮಃ ಓಂ ವೇದವೇದ್ಯಾಯ ನಮಃ ಓಂ ಅಕ್ಷಯ ಫಲದಾಯ ನಮಃ ಓಂ ವಲ್ಲೀ ದೇವಸೇನಾ ಸಮೇತ ಶ್ರೀ ಸುಬ್ರಹ್ಮಣ್ಯ ಸ್ವಾಮಿನೇ ನಮಃ || 108 || 1 Share = 100 Blessings
ಓಂ ಸ್ಕಂದಾಯ ನಮಃ ಓಂ ಗುಹಾಯ ನಮಃ ಓಂ ಷಣ್ಮುಖಾಯ ನಮಃ ಓಂ ಫಾಲನೇತ್ರ ಸುತಾಯ ನಮಃ ಓಂ ಪ್ರಭವೇ ನಮಃ ಓಂ ಪಿಂಗಳಾಯ ನಮಃ ಓಂ ಕ್ರುತ್ತಿಕಾಸೂನವೇ ನಮಃ ಓಂ ಸಿಖಿವಾಹಾಯ ನಮಃ ಓಂ ದ್ವಿಷನ್ಣೇ ತ್ರಾಯ ನಮಃ || 10 || ಓಂ ಶಕ್ತಿಧರಾಯ ನಮಃ ಓಂ ಫಿಶಿತಾಶ ಪ್ರಭಂಜನಾಯ ನಮಃ ಓಂ ತಾರಕಾಸುರ ಸಂಹಾರ್ತ್ರೇ ನಮಃ ಓಂ ರಕ್ಷೋಬಲವಿಮರ್ದ ನಾಯ ನಮಃ ಓಂ ಮತ್ತಾಯ ನಮಃ ಓಂ ಪ್ರಮತ್ತಾಯ ನಮಃ ಓಂ ಉನ್ಮತ್ತಾಯ ನಮಃ ಓಂ ಸುರಸೈನ್ಯ ಸ್ಸುರಕ್ಷ ಕಾಯ ನಮಃ ಓಂ ದೀವಸೇನಾಪತಯೇ ನಮಃ ಓಂ ಪ್ರಾಙ್ಞಾಯ ನಮಃ || 20 || ಓಂ ಕೃಪಾಳವೇ ನಮಃ ಓಂ ಭಕ್ತವತ್ಸಲಾಯ ನಮಃ ಓಂ ಉಮಾಸುತಾಯ ನಮಃ ಓಂ ಶಕ್ತಿಧರಾಯ ನಮಃ ಓಂ ಕುಮಾರಾಯ ನಮಃ ಓಂ ಕ್ರೌಂಚ ದಾರಣಾಯ ನಮಃ ಓಂ ಸೇನಾನಿಯೇ ನಮಃ ಓಂ ಅಗ್ನಿಜನ್ಮನೇ ನಮಃ ಓಂ ವಿಶಾಖಾಯ ನಮಃ ಓಂ ಶಂಕರಾತ್ಮಜಾಯ ನಮಃ || 30 || ಓಂ ಶಿವಸ್ವಾಮಿನೇ ನಮಃ ಓಂ ಗುಣ ಸ್ವಾಮಿನೇ ನಮಃ ಓಂ ಸರ್ವಸ್ವಾಮಿನೇ ನಮಃ ಓಂ ಸನಾತನಾಯ ನಮಃ ಓಂ ಅನಂತ ಶಕ್ತಿಯೇ ನಮಃ ಓಂ ಅಕ್ಷೋಭ್ಯಾಯ ನಮಃ ಓಂ ಪಾರ್ವತಿಪ್ರಿಯನಂದನಾಯ ನಮಃ ಓಂ ಗಂಗಾಸುತಾಯ ನಮಃ ಓಂ ಸರೋದ್ಭೂತಾಯ ನಮಃ ಓಂ ಅಹೂತಾಯ ನಮಃ || 40 || ಓಂ ಪಾವಕಾತ್ಮಜಾಯ ನಮಃ ಓಂ ಜ್ರುಂಭಾಯ ನಮಃ ಓಂ ಪ್ರಜ್ರುಂಭಾಯ ನಮಃ ಓಂ ಉಜ್ಜ್ರುಂಭಾಯ ನಮಃ ಓಂ ಕಮಲಾಸನ ಸಂಸ್ತುತಾಯ ನಮಃ ಓಂ ಏಕವರ್ಣಾಯ ನಮಃ ಓಂ ದ್ವಿವರ್ಣಾಯ ನಮಃ ಓಂ ತ್ರಿವರ್ಣಾಯ ನಮಃ ಓಂ ಸುಮನೋಹರಾಯ ನಮಃ ಓಂ ಚತುರ್ವ ರ್ಣಾಯ ನಮಃ || 50 || ಓಂ ಪಂಚ ವರ್ಣಾಯ ನಮಃ ಓಂ ಪ್ರಜಾಪತಯೇ ನಮಃ ಓಂ ಆಹಾರ್ಪತಯೇ ನಮಃ ಓಂ ಅಗ್ನಿಗರ್ಭಾಯ ನಮಃ ಓಂ ಶಮೀಗರ್ಭಾಯ ನಮಃ ಓಂ ವಿಶ್ವರೇತಸೇ ನಮಃ ಓಂ ಸುರಾರಿಘ್ನೇ ನಮಃ ಓಂ ಹರಿದ್ವರ್ಣಾಯ ನಮಃ ಓಂ ಶುಭಕಾರಾಯ ನಮಃ ಓಂ ವಟವೇ ನಮಃ || 60 || ಓಂ ವಟವೇಷ ಭ್ರುತೇ ನಮಃ ಓಂ ಪೂಷಾಯ ನಮಃ ಓಂ ಗಭಸ್ತಿಯೇ ನಮಃ ಓಂ ಗಹನಾಯ ನಮಃ ಓಂ ಚಂದ್ರವರ್ಣಾಯ ನಮಃ ಓಂ ಕಳಾಧರಾಯ ನಮಃ ಓಂ ಮಾಯಾಧರಾಯ ನಮಃ ಓಂ ಮಹಾಮಾಯಿನೇ ನಮಃ ಓಂ ಕೈವಲ್ಯಾಯ ನಮಃ ಓಂ ಶಂಕರಾತ್ಮಜಾಯ ನಮಃ || 70 || ಓಂ ವಿಸ್ವಯೋನಿಯೇ ನಮಃ ಓಂ ಅಮೇಯಾತ್ಮಾ ನಮಃ ಓಂ ತೇಜೋನಿಧಯೇ ನಮಃ ಓಂ ಅನಾಮಯಾಯ ನಮಃ ಓಂ ಪರಮೇಷ್ಟಿನೇ ನಮಃ ಓಂ ಪರಬ್ರಹ್ಮಯ ನಮಃ ಓಂ ವೇದಗರ್ಭಾಯ ನಮಃ ಓಂ ವಿರಾಟ್ಸುತಾಯ ನಮಃ ಓಂ ಪುಳಿಂದಕನ್ಯಾಭರ್ತಾಯ ನಮಃ ಓಂ ಮಹಾಸಾರ ಸ್ವತಾವ್ರುತಾಯ ನಮಃ || 80 || ಓಂ ಆಶ್ರಿತ ಖಿಲದಾತ್ರೇ ನಮಃ ಓಂ ಚೋರಘ್ನಾಯ ನಮಃ ಓಂ ರೋಗನಾಶನಾಯ ನಮಃ ಓಂ ಅನಂತ ಮೂರ್ತಯೇ ನಮಃ ಓಂ ಆನಂದಾಯ ನಮಃ ಓಂ ಶಿಖಿಂಡಿಕೃತ ಕೇತನಾಯ ನಮಃ ಓಂ ಡಂಭಾಯ ನಮಃ ಓಂ ಪರಮ ಡಂಭಾಯ ನಮಃ ಓಂ ಮಹಾ ಡಂಭಾಯ ನಮಃ ಓಂ ಕ್ರುಪಾಕಪಯೇ ನಮಃ || 90 || ಓಂ ಕಾರಣೋಪಾತ್ತ ದೇಹಾಯ ನಮಃ ಓಂ ಕಾರಣಾತೀತ ವಿಗ್ರಹಾಯ ನಮಃ ಓಂ ಅನೀಶ್ವರಾಯ ನಮಃ ಓಂ ಅಮೃತಾಯ ನಮಃ ಓಂ ಪ್ರಾಣಾಯ ನಮಃ ಓಂ ಪ್ರಾಣಾಯಾಮ ಪಾರಾಯಣಾಯ ನಮಃ ಓಂ ವಿರುದ್ದಹಂತ್ರೇ ನಮಃ ಓಂ ವೀರಘ್ನಾಯ ನಮಃ ಓಂ ರಕ್ತಾಸ್ಯಾಯ ನಮಃ ಓಂ ಶ್ಯಾಮ ಕಂಧರಾಯ ನಮಃ || 100 || ಓಂ ಸುಬ್ರ ಹ್ಮಣ್ಯಾಯ ನಮಃ ಓಂ ಗುಹಾಯ ನಮಃ ಓಂ ಪ್ರೀತಾಯ ನಮಃ ಓಂ ಬ್ರಾಹ್ಮಣ್ಯಾಯ ನಮಃ ಓಂ ಬ್ರಾಹ್ಮಣ ಪ್ರಿಯಾಯ ನಮಃ ಓಂ ವೇದವೇದ್ಯಾಯ ನಮಃ ಓಂ ಅಕ್ಷಯ ಫಲದಾಯ ನಮಃ ಓಂ ವಲ್ಲೀ ದೇವಸೇನಾ ಸಮೇತ ಶ್ರೀ ಸುಬ್ರಹ್ಮಣ್ಯ ಸ್ವಾಮಿನೇ ನಮಃ || 108 || 1 Share = 100 Blessings
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WORDS OF YOGASWAMI

Ramana Hridayam
WORDS OF YOGASWAMI

Good work. However it is not enough just to be harmless. You must even be angry and assertive. Of what use is it, if other people merely call you a good man?

All are one. Only work is different. 
Don't ride rough-shod over anything.

There is always a reaction to every action. You must meet situations simply, as they arise.

This (Swami's illness) is a gift. Karma must be gone through. I have no connection whatever with this body.

This body brought with it the seeds of all else in life. Illness is part of it.

One need not inquire into the cause of this illness.
There is no action that can be claimed as ours.

All this was settled long, long ago. Don't be frightened of anything.

People who understand the cause of this will merely note this as the end of all suffering and remain undisturbed.
WORDS OF YOGASWAMI Good work. However it is not enough just to be harmless. You must even be angry and assertive. Of what use is it, if other people merely call you a good man? All are one. Only work is different. Don't ride rough-shod over anything. There is always a reaction to every action. You must meet situations simply, as they arise. This (Swami's illness) is a gift. Karma must be gone through. I have no connection whatever with this body. This body brought with it the seeds of all else in life. Illness is part of it. One need not inquire into the cause of this illness. There is no action that can be claimed as ours. All this was settled long, long ago. Don't be frightened of anything. People who understand the cause of this will merely note this as the end of all suffering and remain undisturbed.

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Monday, 3 February 2014

Shri Bhagwati Santoshi Mataji
मर्यादा पुरुषोत्तम भगवान राम सभी के आदर्श हैं। !!!۞!!!

उनके आदर्शों को आत्मसात करके व्यक्ति निरंतर प्रगतिशील रह सकता है। उसका व्यक्तित्व शान्ति, सुख, संतुष्टि भरा हो सकता है। वह 'उत्तम पुरुष', सर्वगुण सम्पन्न और मानवीय गुणों में सबसे बड़े थे। भगवान राम उच्च कोटि के विद्वान थे। उनके जीवन से सभी को सीखना चाहिए। वह किस परिस्थिति में योजना बनाते थे। कब, कहां और कैसे निर्णय लेते थे, किस शालीनता से वह निर्देश देते थे और उसका परिणाम भी जन कल्याणकारी होता था। पृथ्वी पर जन्म लेने वाला हर वह इंसान मानवीय गुणों और भावनाओं से ओतप्रोत रहता है, जो भगवान राम के आदर्शों पर चलता है।प्रभु राम के सिद्धान्तों व उनके आदर्श पूर्ण जीवन से सीखना और समझना चाहिए। वह मानव समाज के एक ऐसे आदर्श थे, जिसके आचरण मात्र से व्यक्ति के जीवन जीने की राह प्रशस्त होती है। !!!۞!!!

!!!۞!!! जय जय श्री सीता राम जी की !!!۞!!!
मर्यादा पुरुषोत्तम भगवान राम सभी के आदर्श हैं। !!!۞!!! उनके आदर्शों को आत्मसात करके व्यक्ति निरंतर प्रगतिशील रह सकता है। उसका व्यक्तित्व शान्ति, सुख, संतुष्टि भरा हो सकता है। वह 'उत्तम पुरुष', सर्वगुण सम्पन्न और मानवीय गुणों में सबसे बड़े थे। भगवान राम उच्च कोटि के विद्वान थे। उनके जीवन से सभी को सीखना चाहिए। वह किस परिस्थिति में योजना बनाते थे। कब, कहां और कैसे निर्णय लेते थे, किस शालीनता से वह निर्देश देते थे और उसका परिणाम भी जन कल्याणकारी होता था। पृथ्वी पर जन्म लेने वाला हर वह इंसान मानवीय गुणों और भावनाओं से ओतप्रोत रहता है, जो भगवान राम के आदर्शों पर चलता है।प्रभु राम के सिद्धान्तों व उनके आदर्श पूर्ण जीवन से सीखना और समझना चाहिए। वह मानव समाज के एक ऐसे आदर्श थे, जिसके आचरण मात्र से व्यक्ति के जीवन जीने की राह प्रशस्त होती है। !!!۞!!! !!!۞!!! जय जय श्री सीता राम जी की !!!۞!!!
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Thursday, 30 January 2014

Global Organization of Hindus

Global Organization of Hindus
BHAGAVAD GITA Chapter VIII: 17-18
Those people who know the day of Brahma (the creator) which is of a duration of a thousand ages and the night which is also of a thousand ages’ duration, they know the real meaning of night and day.
From the unmanifested all the manifested worlds proceed at the coming of the “day”; at the coming of the “night” they dissolve verily into that alone which is called the unmanifested.

Commentary
Indian astronomers and sages of intuitive wisdom have calculated that a mahayuga (age) is of the duration of 4,320,000 years according to the earth calendar. A thousand of these constitutes the creator’s “day-time” - the period during which the manifest world "exists." After this there is an equal duration of the "night" of the creator. I believe the latest scientific discovery is that just as once everything emerged from God, later, everything will collapse into itself - first there was an explosion, and later there will be an implosion where everything will be sucked into its own center. The entire universe will be reduced to a pinpoint called a “singularity.” What is wrong with calling this Brahman, God?
Though here and there in our scriptures there is a description of "creation," such descriptions are quickly followed by a statement that it is a repetitive process. At the beginning of creation, the creator re-creates what was during the previous “day of the creator.“ No one can ever visualize a "creation from nothing." for then we should foolishly accept the idea that this manifest universe has existed only for a brief while and before that, from beginningless time, there was nothing! It is a cycle, with its projection and reabsorption; beginningless and endless (though he who is awake to self-knowledge is not caught in this relentlessly turning wheel). Many scientists and astronomers today seem to agree with this view of an ever-existing universe, condensing and expanding.

Meditation on the magnitude of the universe will save you from the worries of the moment. The words and the concepts of “time,” “night” and “day” are relative and illusory. Realizing this, all fear falls away from you

~~ SWAMI VENKATESHANANDA
BHAGAVAD GITA Chapter VIII: 17-18 Those people who know the day of Brahma (the creator) which is of a duration of a thousand ages and the night which is also of a thousand ages’ duration, they know the real meaning of night and day. From the unmanifested all the manifested worlds proceed at the coming of the “day”; at the coming of the “night” they dissolve verily into that alone which is called the unmanifested. Commentary Indian astronomers and sages of intuitive wisdom have calculated that a mahayuga (age) is of the duration of 4,320,000 years according to the earth calendar. A thousand of these constitutes the creator’s “day-time” - the period during which the manifest world "exists." After this there is an equal duration of the "night" of the creator. I believe the latest scientific discovery is that just as once everything emerged from God, later, everything will collapse into itself - first there was an explosion, and later there will be an implosion where everything will be sucked into its own center. The entire universe will be reduced to a pinpoint called a “singularity.” What is wrong with calling this Brahman, God? Though here and there in our scriptures there is a description of "creation," such descriptions are quickly followed by a statement that it is a repetitive process. At the beginning of creation, the creator re-creates what was during the previous “day of the creator.“ No one can ever visualize a "creation from nothing." for then we should foolishly accept the idea that this manifest universe has existed only for a brief while and before that, from beginningless time, there was nothing! It is a cycle, with its projection and reabsorption; beginningless and endless (though he who is awake to self-knowledge is not caught in this relentlessly turning wheel). Many scientists and astronomers today seem to agree with this view of an ever-existing universe, condensing and expanding. Meditation on the magnitude of the universe will save you from the worries of the moment. The words and the concepts of “time,” “night” and “day” are relative and illusory. Realizing this, all fear falls away from you ~~ SWAMI VENKATESHANANDA
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Wednesday, 29 January 2014

IMPORTANT & INTERESTING!

Krishna and Bhagavad Gita
IMPORTANT & INTERESTING!

HOW MANY HAIRS OUR BODY HAS? WHAT EACH AND EVERY ORGAN OF OUR BODY INDICATES?

BHAGAWAN SAYS IN GARUDA PURANA:

In the entire body there are more than three crore hair openings, thirty two teeth, twenty nails, 27 crore head hair, one thousand bala muttan, hundred bala blood, ten bala medas, ten bala skin, twelve bala majjai (marrow) and three bala important blood.

Phlegm, stool, urine are also contained in the body. Whatever is in macrocosm is also found in the microcosm. Whatever is found in microcosm is found in the body.

The foot can be equated to adala lok. The ankle to vithala lok, the knee to sudala lok above the knee is nithala lok.

The thigh is equated to tharthalam, the sex organ to rasathalam, the waist to pathalam. The navel to bhulok, the heart to swarga lok, the shoulder to maha lok, the face to jana lok, the forehead to thava lok, the head to satyalok.

The trikona near the muladara is termed to Merugiri, the lower triangle is termed as mantraparvatha, the right side of that is Himalayas, the north side is Nishepa mahaparvatham, and the south side is kunthamana parvatha. The lines in the left palm are considered varuna parvatha. The bones are equated to naval island; the medas are equated to sarahath island. The muscle are equated to Sushi Island, the nerves are Crowchath Island. The skin is equated to chanmadi island. The hair group is equated to Platcha

Island. The urine is considered salt sea. The water is considered milk sea.

The phlegm is considered Sara sindu. The marrow is considered to Chee Sea. The saliva to sea of sugarcane juice. The blood to curd sea. The air coming out of mouth is considered to sudodhka sindu.
IMPORTANT & INTERESTING! HOW MANY HAIRS OUR BODY HAS? WHAT EACH AND EVERY ORGAN OF OUR BODY INDICATES? BHAGAWAN SAYS IN GARUDA PURANA: In the entire body there are more than three crore hair openings, thirty two teeth, twenty nails, 27 crore head hair, one thousand bala muttan, hundred bala blood, ten bala medas, ten bala skin, twelve bala majjai (marrow) and three bala important blood. Phlegm, stool, urine are also contained in the body. Whatever is in macrocosm is also found in the microcosm. Whatever is found in microcosm is found in the body. The foot can be equated to adala lok. The ankle to vithala lok, the knee to sudala lok above the knee is nithala lok. The thigh is equated to tharthalam, the sex organ to rasathalam, the waist to pathalam. The navel to bhulok, the heart to swarga lok, the shoulder to maha lok, the face to jana lok, the forehead to thava lok, the head to satyalok. The trikona near the muladara is termed to Merugiri, the lower triangle is termed as mantraparvatha, the right side of that is Himalayas, the north side is Nishepa mahaparvatham, and the south side is kunthamana parvatha. The lines in the left palm are considered varuna parvatha. The bones are equated to naval island; the medas are equated to sarahath island. The muscle are equated to Sushi Island, the nerves are Crowchath Island. The skin is equated to chanmadi island. The hair group is equated to Platcha Island. The urine is considered salt sea. The water is considered milk sea. The phlegm is considered Sara sindu. The marrow is considered to Chee Sea. The saliva to sea of sugarcane juice. The blood to curd sea. The air coming out of mouth is considered to sudodhka sindu.
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Monday, 27 January 2014

BHAGAVAD GITA Chapter VIII: 7-8

Global Organization of Hindus
BHAGAVAD GITA Chapter VIII: 7-8
Therefore, at all times remember me only and fight. With mind and intellect fixed (or absorbed) in me, thou shalt doubtless come to me alone.
With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating (on the divine, one goes to the supreme person, the resplendent, Oh Arjuna.

Commentary
This is the yoga of the Bhagavad Gita, which will, with guaranteed certainty, lead us to the Lord. It is buddhi yoga (the yoga of understanding); not confined to any yoga practices such as asanas, pranayama, concentration and meditation - though these are not excluded, looked down upon or discouraged. The yogi must acquire, by diligent cultivation, what my Master Swami Sivananda called "double consciousness." He must be able to realize the crystalline nature of the self, and also perceive all activity as being sustained by the modes of the gunas (the divine nature). Realizing that he is the immortal self or atman, he must behold the ever-active nature of God of which, the self is but a silent, non-participant witness. The self, being non-different from the infinite, ceases to interfere in this shadow-play of nature on the "silver screen" of God.
Established in this realization, contemplation of the omnipresent God is not contradicted by activity. The yogi does not shy away from what must be done. With body and mind he works in this world doing his every duty flawlessly and efficiently. Only, in his heart, like and dislikes, fear, pleasure and pain are absent. His inner being stands aside, ever vigilant yet uninvolved, in constant remembrance of God. This is "continuous meditation," or "contemplative dynamism," - the innermost teaching of the Bhagavad Gita. There is no suppression or repression, but a whole-souled participation in the divine will without the least tinge of egoism. Hence, the yogi is never drawn towards the objects, though he moves amidst them. He lives in God.

~~ SWAMI VENKATESHANANDA
BHAGAVAD GITA Chapter VIII: 7-8 Therefore, at all times remember me only and fight. With mind and intellect fixed (or absorbed) in me, thou shalt doubtless come to me alone. With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating (on the divine, one goes to the supreme person, the resplendent, Oh Arjuna. Commentary This is the yoga of the Bhagavad Gita, which will, with guaranteed certainty, lead us to the Lord. It is buddhi yoga (the yoga of understanding); not confined to any yoga practices such as asanas, pranayama, concentration and meditation - though these are not excluded, looked down upon or discouraged. The yogi must acquire, by diligent cultivation, what my Master Swami Sivananda called "double consciousness." He must be able to realize the crystalline nature of the self, and also perceive all activity as being sustained by the modes of the gunas (the divine nature). Realizing that he is the immortal self or atman, he must behold the ever-active nature of God of which, the self is but a silent, non-participant witness. The self, being non-different from the infinite, ceases to interfere in this shadow-play of nature on the "silver screen" of God. Established in this realization, contemplation of the omnipresent God is not contradicted by activity. The yogi does not shy away from what must be done. With body and mind he works in this world doing his every duty flawlessly and efficiently. Only, in his heart, like and dislikes, fear, pleasure and pain are absent. His inner being stands aside, ever vigilant yet uninvolved, in constant remembrance of God. This is "continuous meditation," or "contemplative dynamism," - the innermost teaching of the Bhagavad Gita. There is no suppression or repression, but a whole-souled participation in the divine will without the least tinge of egoism. Hence, the yogi is never drawn towards the objects, though he moves amidst them. He lives in God. ~~ SWAMI VENKATESHANANDA
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Consciousness and the Absolute
Repetition of ‘Mantra’ takes one to the pure ‘I am’ state or ‘Sattva Guna’ and from there one merges into the source of all bliss, and then, all knowledge that you possess is laid down or surrendered and you merge with the Absolute beyond all name and form.
NISARGADATTA
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Friday, 24 January 2014

Global Organization of Hindus BHAGAVAD GITA Chapter VII: 28-30

Evolver Social Movement
"Things need not have happened to be true. Tales and adventures are the shadow truths that will endure when mere facts are dust and ashes and forgotten."
- Neil Gaiman
Artwork by Martin Hill
"Things need not have happened to be true. Tales and adventures are the shadow truths that will endure when mere facts are dust and ashes and forgotten." - Neil Gaiman Artwork by Martin Hill

Global Organization of Hindus
BHAGAVAD GITA Chapter VII: 28-30
But those men of virtuous deeds whose sins have come to an end, and who are freed from the delusion of the pairs of opposites, worship me, steadfast in their vows.
Those who strive for liberation from old age and death, taking refuge in me, realize in full that Brahman, the complete knowledge of the self and all action.
Those who know me with the adhibhuta (pertaining to the elements), adhidaiva (pertaining to the gods) and the adhiyajna (pertaining to sacrifice), know me even at the time of departure from this world, steadfast in mind.

Commentary
The vision of God cannot be obtained unless the heart and mind are made completely pure through perfectly ethical and moral conduct, when sinful tendencies have been totally overcome. A man meditating on the form of his guru without forgetting the ideal he stands for, grows in the virtues of the guru. Through worship of the various manifestations of the Lord, much virtue is gained and sinfulness ceases.

There is no effort, even, to abandon sinfulness (such effort would likely become the seed of future sin - arrogance). Sinfulness has to drop away. It is not possible to acquire virtue, to abandon wickedness or to grow in humility. When the right vision is acquired, these happen automatically. Till then, one must strive to grow in virtue and reduce wickedness by all means. Virtue and God-realization are simultaneous, without the relationship of cause and effect.

God is the very essence and soul of this material universe. He is the basis of whatever concepts of God each one of us may have (however diverse these may be), and the spirit whose supreme sacrifice constitutes creation. Such a homogeneous and comprehensive truth can only be grasped when the mind is steady and the heart absolutely pure. In that transparent heart the light of God is truly reflected. May we all enjoy that vision in this very birth.


OM TAT SAT

Thus in the Upanishad of the glorious Bhagavad Gita,

the science of the eternal, the scripture of yoga,

the dialogue between sri Krishna and Arjuna,

ends the seventh discourse entitled:

THE YOGA OF WISDOM AND REALIZATION

~~ SWAMI VENKATESHANANDA
BHAGAVAD GITA Chapter VII: 28-30 But those men of virtuous deeds whose sins have come to an end, and who are freed from the delusion of the pairs of opposites, worship me, steadfast in their vows. Those who strive for liberation from old age and death, taking refuge in me, realize in full that Brahman, the complete knowledge of the self and all action. Those who know me with the adhibhuta (pertaining to the elements), adhidaiva (pertaining to the gods) and the adhiyajna (pertaining to sacrifice), know me even at the time of departure from this world, steadfast in mind. Commentary The vision of God cannot be obtained unless the heart and mind are made completely pure through perfectly ethical and moral conduct, when sinful tendencies have been totally overcome. A man meditating on the form of his guru without forgetting the ideal he stands for, grows in the virtues of the guru. Through worship of the various manifestations of the Lord, much virtue is gained and sinfulness ceases. There is no effort, even, to abandon sinfulness (such effort would likely become the seed of future sin - arrogance). Sinfulness has to drop away. It is not possible to acquire virtue, to abandon wickedness or to grow in humility. When the right vision is acquired, these happen automatically. Till then, one must strive to grow in virtue and reduce wickedness by all means. Virtue and God-realization are simultaneous, without the relationship of cause and effect. God is the very essence and soul of this material universe. He is the basis of whatever concepts of God each one of us may have (however diverse these may be), and the spirit whose supreme sacrifice constitutes creation. Such a homogeneous and comprehensive truth can only be grasped when the mind is steady and the heart absolutely pure. In that transparent heart the light of God is truly reflected. May we all enjoy that vision in this very birth. OM TAT SAT Thus in the Upanishad of the glorious Bhagavad Gita, the science of the eternal, the scripture of yoga, the dialogue between sri Krishna and Arjuna, ends the seventh discourse entitled: THE YOGA OF WISDOM AND REALIZATION ~~ SWAMI VENKATESHANANDA

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The Law Of Attraction
Your day will go the way the corners of your mouth turn….so SMILE.

The more you smile, the better life feels and the more reasons you begin to find to smile about.

A Gift >> www.BrainEv.co << FREE mp3

Let everyone know, what have YOU got to smile about below

‪#‎smile‬ ‪#‎lawofattraction‬
Your day will go the way the corners of your mouth turn….so SMILE. The more you smile, the better life feels and the more reasons you begin to find to smile about. A Gift >> www.BrainEv.co << FREE mp3 Let everyone know, what have YOU got to smile about below #smile #lawofattraction

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Thursday, 23 January 2014

Spiritual Science Research Foundation

Spiritual Science Research Foundation
Five stages are required to carry out any work. Let us take an example from the Path of devotion.

Stage 1 : Doing ritualistic worship, religious undertakings, visiting Holy places etc. for desired results.

Stage 2 : Doing manaspuja (Mental worship) instead of any ritualistic worship

Stage 3 : Chanting instead of manaspuja

Stage 4 : Making a resolve. Not just the whole world but also countless universes were created just by a resolve of God that ‘Although I am one, I will end up in many’. God has not created the universe by placing a stone one by one.

Stage 5 : Work happens just by mere presence. There is no need to work actually. A very common example is that of the sun. The sun does not go on announcing that, ‘Wake up, I am here.’ However, human beings animals, birds and other living beings all wake up when the sun rises.

Rationalists insist that only the first stage exists. The whole of mankind is being harmed tremendously because of the belief and teaching that there is nothing like the 2nd to 5th stages. If this continues, then man will revert back to an illiterate, untrained, and uncivilised being.

Dear seekers, what did you learn from the above?

‪#‎Chanting‬ ‪#‎Devotion‬ ‪#‎Worship‬ ‪#‎God‬ ‪#‎Divine‬ ‪#‎Spirituality‬ ‪#‎Spiritual‬
Five stages are required to carry out any work. Let us take an example from the Path of devotion. Stage 1 : Doing ritualistic worship, religious undertakings, visiting Holy places etc. for desired results. Stage 2 : Doing manaspuja (Mental worship) instead of any ritualistic worship Stage 3 : Chanting instead of manaspuja Stage 4 : Making a resolve. Not just the whole world but also countless universes were created just by a resolve of God that ‘Although I am one, I will end up in many’. God has not created the universe by placing a stone one by one. Stage 5 : Work happens just by mere presence. There is no need to work actually. A very common example is that of the sun. The sun does not go on announcing that, ‘Wake up, I am here.’ However, human beings animals, birds and other living beings all wake up when the sun rises. Rationalists insist that only the first stage exists. The whole of mankind is being harmed tremendously because of the belief and teaching that there is nothing like the 2nd to 5th stages. If this continues, then man will revert back to an illiterate, untrained, and uncivilised being. Dear seekers, what did you learn from the above? #Chanting #Devotion #Worship #God #Divine #Spirituality #Spiritual
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Bhagavad Gita Kannada

Bhagavad Gita Kannada
ನಮಗೆ ಬುದ್ಧಿ, ಜ್ಞಾನ, ಅಸಮ್ಮೋಹ, ಕ್ಷಮಾ, ಸತ್ಯಂ, ದಮಃ-ಶಮಃ -ಎಲ್ಲವನ್ನು ಕೊಡುವವನು ಆ ಭಗವಂತ.
ಕೆಲವರಿಗೆ ತಾವು ತುಂಬಾ ಬುದ್ಧಿವಂತರು ಎನ್ನುವ ಭ್ರಮೆ ಇರುತ್ತದೆ. ಆದರೆ ಆ ಬುದ್ಧಿಶಕ್ತಿಯನ್ನು ಕರುಣಿಸುವವ ಭಗವಂತ ಎನ್ನುವ ಸತ್ಯವನ್ನು ಅವರು ತಿಳಿದಿರುವುದಿಲ್ಲ. ಇಲ್ಲಿ ‘ಜ್ಞಾನ’ ಎಂದರೆ ಒಂದು ವಸ್ತುವಿನ ಅರಿವು. ‘ಬುದ್ಧಿ’ ಎಂದರೆ ಏನು ಮಾಡಬೇಕು, ಏನು ಮಾಡಬಾರದು ಎನ್ನುವ ವಿವೇಕ. ನಮ್ಮಲ್ಲಿ ಬುದ್ಧಿ ಮತ್ತು ಜ್ಞಾನ ಎರಡೂ ಇದ್ದಾಗ ಮಾತ್ರ ಅದು ಪೂರ್ಣ. ಜ್ಞಾನವಿದ್ದು ಬುದ್ಧಿ ಇಲ್ಲದಿದ್ದರೆ ವೇದ ನಮ್ಮಿಂದ ದೂರವಾಗುತ್ತದೆ. “ಆಚಾರ ಹೀನಂ ನ ಪುನಂತಿ ವೇದಾಃ”-ಒಬ್ಬ ಮನುಷ್ಯ ಆಚಾರ ಹೀನನಾಗಿದ್ದರೆ ಅವನನ್ನು ಎಲ್ಲ ವೇದಗಳೂ ಕೈಬಿಡುತ್ತವೆ. ರೆಕ್ಕೆ ಬಲಿತ ಹಕ್ಕಿಮರಿಗಳು ತಮ್ಮ ಗೂಡನ್ನು ಬಿಟ್ಟು ಹಾರಿ ಹೋದಂತೆ ವೇದವಿದ್ಯೆ ಅವನನ್ನು ಬಿಟ್ಟು ಹಾರಿ ಹೋಗುತ್ತದೆ. ಆಚಾರವಂತನಾಗಿರಬೇಕು ಎಂದು ತಿಳಿದಿರುವುದು ಜ್ಞಾನ. ಆದರೆ ಯಾವುದು ಆಚಾರ-ಯಾವುದು ಅನಾಚಾರ ಎನ್ನುವ ವಿವೇಕ ಪ್ರಜ್ಞೆ-ಬುದ್ಧಿ. ಬುದ್ಧಿ-ಜ್ಞಾನದ ಜೊತೆಗೆ ಯಾವುದೇ ಸಂಶಯವಿಲ್ಲದೆ ಸತ್ಯವನ್ನು ತಿಳಿಯುವ ಗ್ರಹಣಶಕ್ತಿ ‘ಅಸಮ್ಮೋಹ’. ಇವು ಬದುಕಿನಲ್ಲಿ ನಮಗೆ ಆಸರೆಯಾಗಿರುವ ಮೂರು ಮುಖ್ಯ ಆಧಾರಸ್ಥಂಭಗಳು. ನಾವು ಇದನ್ನು ತಿಳಿದು ಆ ಭಗವಂತನನ್ನು ಉಪಾಸನೆ ಮಾಡಬೇಕು.
ನಾಲ್ಕನೇ ಗುಣ ‘ಕ್ಷಮಾ’. ಇದು ಅತ್ಯಂತ ದೊಡ್ಡ ಗುಣ. ಯಾರಾದರು ನಮ್ಮನ್ನು ಟೀಕೆ ಮಾಡಿದರೆ- ಆ ಟೀಕೆಯಲ್ಲಿ ನಮ್ಮನ್ನು ನಾವು ತಿದ್ದಿಕೊಳ್ಳುವ ಅಂಶ ಇದ್ದರೆ ತಿದ್ದಿಕೊಳ್ಳುವುದು, ಇಲ್ಲದೆ ಅದು ಕೇವಲ ಅಸೂಯೆಯ ಟೀಕೆಯಾಗಿದ್ದರೆ ಯಾವುದೇ ಪ್ರತಿಕಾರವಿಲ್ಲದೆ ವಿಷಯವನ್ನು ಅಲ್ಲೇ ಬಿಟ್ಟುಬಿಡುವುದು ‘ಕ್ಷಮಾ’.
ಐದನೇ ಗುಣ ‘ಸತ್ಯಂ’. ಸತ್ಯಮ್ ಎಂದರೆ ಪ್ರಾಮಾಣಿಕತೆ. ಇಂದು ನಾವು ಸಜ್ಜನಿಕೆಯನ್ನು ಮರೆತು ಸಜ್ಜೆನಿಕೆಯ ಮುಖವಾಡದಲ್ಲಿ ಬದುಕುತ್ತಿದ್ದೇವೆ. ಅಪ್ರಮಾಣಿಕತೆ ಎನ್ನುವುದು ನಮ್ಮ ಜೀವನವನ್ನು ಆವರಿಸಿಕೊಂಡುಬಿಟ್ಟಿದೆ. ಪ್ರಾಮಾಣಿಕತೆ ಇಲ್ಲದೆ ಯಾವ ಆಚಾರ ಸಂಪತ್ತಿದ್ದರೂ ಉಪಯೋಗವಿಲ್ಲ. ಒಬ್ಬ ವ್ಯಕ್ತಿಯ ಎದುರೊಂದು ಮತ್ತು ಹಿಂದೊಂದು ಮಾತನಾಡುವುದು ಅಪ್ರಮಾಣಿಕತೆ. ನಮಗೆ ಇನ್ನೊಬ್ಬ ವ್ಯಕ್ತಿಯ ವಿಚಾರ ಇಷ್ಟವಾಗದೆ ಇದ್ದಲ್ಲಿ ಅವರಿಗೆ ಅದನ್ನು ನೇರವಾಗಿ ಹೇಳಬಹುದು ಅಥವಾ ಅವರಿಂದ ದೂರವಿರಬೇಕು. ನಮ್ಮಲ್ಲಿ ಪ್ರಾಮಾಣಿಕತೆ ಎಲ್ಲಿಯ ತನಕ ಬೆಳೆಯುವುದಿಲ್ಲವೋ ಅಲ್ಲಿಯ ತನಕ ಯಾವ ಶಾಸ್ತ್ರವೂ ನಮ್ಮನ್ನು ಉದ್ಧಾರ ಮಾಡುವುದಿಲ್ಲ. ನಾವು ನಮಗೆ ಇಂತಹ ಪ್ರಾಮಾಣಿಕತೆ ಕೊಡು ಎಂದು ಭಗವಂತನನ್ನು ಉಪಾಸನೆ ಮಾಡಬೇಕು.
ಆರನೆಯದಾಗಿ ದಮಾಃ. ಇದು ಇಂದ್ರಿಯಗಳಿಗೆ ಸಂಬಂಧಪಟ್ಟಿದ್ದು. ನಮ್ಮ ಇಂದ್ರಿಯಗಳು ನಾವು ಹೇಳಿದಂತೆ ಕೇಳುವುದಿಲ್ಲ. ಅವು ನಮ್ಮನ್ನು ಬೇಡದ ಕಡೆ ಸೆಳೆಯುತ್ತವೆ. ಇದರಿಂದ ನೋಡಬಾರದ್ದನ್ನು ನೋಡುವುದು, ಆಡಬಾರದ್ದನ್ನು ಆಡುವುದನ್ನು ನಾವು ಮಾಡುತ್ತೇವೆ. ಇಂತಹ ಇಂದ್ರಿಯನಿಗ್ರಹ ದಮಾಃ. ಇಂದ್ರಿಯ ನಿಗ್ರಹಕ್ಕೆ ಇರುವ ಏಕಮಾತ್ರ ಮಾರ್ಗ ಭಗವಂತನಲ್ಲಿ ಶರಣಾಗತಿ.
ಏಳನೆಯ ಗುಣ ಶಮಾಃ. ನಮ್ಮ ಮನಸ್ಸು ಶಾಂತವಾಗಿರುವುದು(to be in blissfull state) ಶಮಾಃ. ಇಂದು ನಾವೆಲ್ಲರೂ ಬದುಕುತ್ತಿರುವುದು ಅಶಾಂತಿ (Tension) ಯಿಂದಲೇ! ಇದಕ್ಕೆ ಮೂಲ ಕಾರಣ ನಾವು ನಮ್ಮ ಮನಸ್ಸನ್ನು ಲೌಕಿಕ ವಿಚಾರದಲ್ಲಿ ಕೇಂದ್ರೀಕರಿಸಿ ಸಾಗುತ್ತಿರುವುದು. ಲೌಕಿಕ ವಿಚಾರವನ್ನು ಬಿಟ್ಟು, ಮನಸ್ಸನ್ನು ಭಗವಂತನ ಕಡೆಗೆ ಹರಿಸಿದಾಗ ಮನಸ್ಸು ಹಾಯಾಗುತ್ತದೆ. ಜೀವನದಲ್ಲಿ ಸಮಸ್ಯೆ ಬಂದರೆ “ದೇವರಿದ್ದಾನೆ, ಆತ ಬಿಟ್ಟು ಹಾಕುವುದಿಲ್ಲ” ಎನ್ನುವ ದೃಢನಂಬಿಕೆ ಉಳ್ಳವ ಈ ಸ್ಥಿತಿಯನ್ನು ಗಳಿಸಬಲ್ಲ. ಒಟ್ಟಿನಲ್ಲಿ 'ನಮ್ಮ ಒಳಪ್ರಪಂಚದ ಸರ್ವಸ್ವವೂ ಭಗವಂತ ಎನ್ನುವ ಪರಿಜ್ಞಾನದಿಂದ ನಾವು ಉಪಾಸನೆ ಮಾಡಬೇಕು'-ಎನ್ನುವುದು ಇಲ್ಲಿರುವ ಮೂಲ ಸಂದೇಶ...
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