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"JNANA YOGA SADHANA"

“SRI GURU PARAMPARABHYAM NAMAHA”

“KRISHNAM VANDE JAGADGURUM

“GURUREVA PARAMBRAHMA, GURUREVA PARANGATHI GURUREVA PARAVIDYA, GURUREVA PARAYANAM GURUREVA PARAKASHTA, GURUREVA PARAMDHANAM YESMATHADUPADESHTA SOW THASMADGURUTHARO GURUHU” =  (ADVAYATHARAKOPANISHAD)

O Guru of Gurus’, You are my Great Guru, O Guru of Para Brahma, Incarnate of Para Brahma (Total Universality of God), the Celestial Knowledge, the Renunciation, the Perfection and the Everlasting Wealth and the Preacher of the aforesaid.

“T H E C A U S E”

About twelve to thirteen years ago, The Pious Guruji and my beloved Mother Smt. Poduri Krishna Venu Garu, while preaching about the Ultimate Goal of Live, stressed on the need of Sakaropasana (Worship of Shaped Form) that leads to compound with the Formless Universality of God (Nirakara) and to become Immortal. I, being young, agile and spirited in body and mind, asked the Guruji, why the Nirakaropasana could not be taken up without tunneling through Sakaropasana. The Guruji replied that, it is necessary to have a Form to get concentration, which can be transferred on the Shapeless Form. I, further, argued that, there is no need to worship the Sakara to reach Nirakara and it is greatly necessary to search for a way to worship Nirakara directly. The Guruji disclosed that, the right way to reach the Nirakara is through Sakara only and it is the final. At last, I declared that, I would find a way to worship the Nirakara directly.

As the time is ticking away, standing for none, all have forgotten about this. But I have not forgotten this. I began to search and discuss in my inner-self to have a solution. My thoughts are still persistent.

What is Nirakara(Shapeless Universality of God)? Nirakara means, which has no Akara ie., shape. It is not any thing, but it is everything. It is very minute, but possesses everything in itself. How to reach it? What process leads to feel it?

While thinking like so, I got a physical view. For example, I want to meet a gentleman. I heard his name, but never saw him. I want access to him. If I want to meet him, I have to get acquaintance with his friends at first. His friends have, generally, the qualities and actions akin to his. I have to possess those qualities and make friendship with his allies. Then only, I can meet him. If the same process is applied to my problem, a question arises, are there any things which have the qualities of Nirakara? If so, what are they? How to worship or meditate with them? From that time, I began to compare everything that I have been coming across, with the Nirakara. Every one of them possessed one of the Gunas (Qualities) and became unfit. Some years passed by. Suddenly it struck in my mind when I heard the Pious Nada of OM, that this Nada is the right approach to the vision of the Highest. It is not enough to spell OM for one time. We have to chant the OM as long as our breath exhausts, and afterwards to continue it mentally. At that time, the letters in OM ie., A, U, and M disappear and only a sound which does not possess any physical shape exists. That means, a sound without letter. If the letters are taken individually, they represent one quality each. If the letters disappear, the qualities also disappear. Letter less Sound means, a state of quiet, that has no qualities at all. In my experience, I found out a type of joy in that state. My inner-self was also, somehow, satisfied with this. Latter, I discussed my experience of letter-less sound with my friends and others. I searched in books with a quest, whether Ancient People defined this. I am able to find that this is called NADA BINDU. Further, I faced other questions. Is NADA BINDU only sufficient to the way of Sublimity? Are there any further steps? In the quest, I happened to meet Sri N.Purushothama Sarma, who is a sincere disciple of my Mother. We had long discussions basing on the experiences and other things. The gist of our discussions is that, there are three steps of NADA (Sound), THEJAS (Light), and CHAITHANYA (Eternal Progression) in the ladder of Sublimity.

Meanwhile, Sri N. Purushothama Sarma got a view to acquaint the people with NADA, to wake up the consciousness of minds to reach for Sublimity. As I was interested in music and had ability to play some musical instruments, he requested me to play NAMAKAM and CHAMAKAM on the Mandoline. It happened on the GURU PURNIMA OF 1988 (29-7-1988). It seemed good to me also. Guruji also accorded permission with blessings. With the help of my better half and some friends, I recorded the NAMAKAM and CHAMAKAM on a cassette, played on Mandolin. Since the cassette was still empty and also with a view to praise the DUO Lord Siva and Lord Kesava, I recorded MANTHRA PUSHPAM and SRI VISHNU SAHASRANAMA STOTRAM IN THE GAP. The same was heard by Guruji on the Krishnashtami day of 1988 (3-9-1988). Guruji blessed the cassette and also directed to present the cassette to the scholarly audience. Accordingly, the cassette was played to some Scholars, Spiritual Philosophers with eminent knowledge and got their approval and assent. Sri N.Purushothama Sarma has taken the responsibility of publicity of this cassette on behalf of Sri Veda Vyasa Foundation, Vijayawada. Through his near and dear, Sri Sarma released this cassette in Alahabad (Prayag) during the KUMBHMELA IN 1988. At that time, he requested me to prepare a pamphlet on the objects on the cassette. At first, I prepared the Pamphlet in TELUGU and got approval from Sri Purushothama Sarma. Sri K.Ravinder, Head of the English Department, V.K.R. College, Gannavaram, Krishna Dist. A.P., was pleased to translate the same into English. During the Kumbhmela and in a function at Bangalore, the cassette and Pamphlet received good response from public. (The English version of the Pamphlet is appended). After reading this Pamphlet, Sri Purushothama Sarma and some learned friends requested me to elaborate the contents of the Pamphlet in the form of a book.

At this stage, it is necessary to get the foundation and evidence to the subjects that have been extracted from the inner quest and discussions. I went through UPANISHADS and other Religious books and got the extracts that have been relevant to my opinion. Basing on those, I started this book.

I humbly request the Stalwarts of Spiritual Philosophy Eminent Scholars and People of knowledge to be kind enough to purview this book. I further request to kindly pardon me for the linguistic and other grammatical defects, if any, since I am not greatly learned.

Further, I humbly appeal to them to kindly intimate me the defects that have been in my approach of presentation, if any.

GANNAVARAM,

Dt.3-8-1989. P.GOPALA RAO

I further request the readers to kindly convey their opinion to my e-mail address: “pgopal1953@rediffmail.com”.

Dt.22-11-2006. P.GOPALA RAO

SRI VEDAVYASA FOUNDATION {REGD.} VIJAYAWADA AN APPEAL The Great Rishies and the Upanishads exhort that, Dhyana Yoga or the Path of Meditation is the best to reach the Chaste, Solemn Depth of identifying Oneself with the Formless Universality of God. It is confirmed in the latter doctrines of the great that, Dhyana Yoga is the right path, first to transform, the feeling of the Great Soul in a concrete form into the feeling of the Formless Universality and then finally to Spiritual bliss and ultimately to compound with the state of Sublimity or Samadhi. Man attains concentration only by restraining the instability of Mind and unifying Tongue, Mind and Actions. He feels, experiences and surmounds the Physical Forms of Sound or ‘NADA’ Light or ‘TEJAS’, AND Consciousness ‘Chaitanya’, which are the guidelines for the Chaste Solemn Universality (State of Nirakara). Then only, he ceases and unifies himself with the complex of the Great One of no form at all. Since the olden days, the ancient sages adopted this path and became immortal by reaching the Sublimity. This is such a stern path that one should reach for the state by oneself through constant trial and ceaseless practice, for the reason of which it is being extinct. Such a great path of attainment should be accessible to the common man and to help to develop his spiritual consciousness.

Having taken this Great End of man into consideration, Sri Veda Vyasa Foundation wishes to involve itself by promoting and constructing “Sri Krishna Yoga Dhyana Mandir” The Foundation has resolved to wake up the consciousness of mind to reach for spirituality by taking up the form of Nada (Sound) which is the first step in the ladder of Sublimity. ‘Namakam’, ‘Chamakam’, ‘Manthra Pushpamam’, and ‘Sri Vishnu Sahasra Nama Stotram’ on the Mandolin recorded on our cassette is the result of the humble attempt of the aforesaid. To establish the oneness of the ‘Duo’ Lord Siva and Lord Kesava, the Mantras of Lord Siva (Namakam and Chamakam) and praising of Lord Kesava (Mantra Pushpam and Sri Vishnu Sahasra Nama Stotram) are all recorded in one cassette.

So, it is requested to all the Stalwarts of Spiritual Philosophy, Eminent Scholars and People of Knowledge, to listen to the cassette, consider it our humble in signifying and highlighting spirituality by setting up ‘Sri Krishna Yoga Dhyana Mandir’, for the religious cause of which, their might is loyally sought for.

SRI VEDA VYASA FOUNDATION, VIJAYAWADA, ANDHRA PRADESH. I am sincerely grateful to:

1.	Pujya Guruji. 2.	Sri N. Purushothama Sarma. 3.	Sri A.Lakshminarayana. 4.	Gauthami Grandhalayam, Rajahmundry. 5.	Veda Vedantha Grandhalayam of Sri Duvvuri Ramakrishna Rao Trust, Rajahmundry. 6.	My better half Chi. Sow. Chandra Kala.

P. GOPALA RAO.

I sincerely express my gratitude to Sri K.Ravinder, Head of the English Department, V.K.R. College, Gannavaram for his kind co-operation, assistance and guidance in translating this work.

P. GOPALA RAO.

SAGUNOPASANA (WORSHIP OF SHAPED FORM)

Sakaropasana means Worship of a Shaped Form, Idol., a Figure, or any other that has a Shape. At present, Idol Worship is very popular in the World. There are so many books on Sakaropasana written by many authors. Hence, let us discuss the Sakaropasana in brief and turn to the further steps.

When the man came into existence and was able to think about his surroundings, he shrewdly observed Nature and her changes. He searched for the causes and named them according to his ability. In further process, concerned Gods with Powers, Shapes and respective religious rites were given to shape. Likewise, the ‘Trio’ (Lord Brahma, Lord Vishnu and Lord Siva) were applied to shapes along with other Gods and Goddesses. Specific rituals, Worships and Praises and Mantras were also formed for above to each and every one. The prime question is why the shaped forms were established.

If we want to achieve one thing, we have to get acquaintance fully with the object, obtain full knowledge, prepare a full pledged plan and achieve the object step by step. This is the correct way of approach. Likewise, the Sakaropasana is the first step to the path of Nirakara.

We cannot have a thought or a guess about Shapeless, Quality-less, Total Universality of Got at once. We cannot obtain concentration on it at once. In Dhyana Yoga, concentration is utmost important. For the practice of concentration, a goal or a shape is absolutely necessary. That is Sakaropasana (Worship of a Shaped Form). Once we get the concentration, the very factor can be extended and applied to any other. The Sakaropasana is formed to acquire concentration. Various Forms came into existence, in accordance with various qualities (Gunas) of human beings. The ‘Shodasopachara Puja’ (16 types of rituals of Worship), ‘Japa’ (Uttering of the name or Sacred Letters repeatedly) and ‘Tapa’ (to meditate on Idol that is being Worshiped) are all established to gain and improve concentration. In ‘Puja’, we see the physical shape of the God, that is worshiped and affix the same in our minds. After ‘Puja’ we perform that ‘Japa’ with relevant ‘Bijaksharas’ (Sacred Letters) of that God. At that time, we have to shut our eyes and fix the eye and the mind on the ‘Ajna Chakra’ ie., in the middle of eye brows. We have to think about the God that has been worshipped at that point with utmost concentration. If we practice endlessly, we will see the Shape of that God in the ‘Ajna Chakra’ even when our eyes are shut. It is very easy to articulate but very difficult in practice. Therefore, every one with the help of the Shaped Forms of beloved God, should attain concentration themselves. It is self-experienced and self-acquired, but not to be instilled by any external force. We have to recollect the preaching of our ‘Guru’ and practice endlessly. Then only we can ascend this step. In ‘Nirvana Prakarana’ of ‘Yoga Vasishtam’ the Great Sage Vasishta preaches that:

“SAKARAM BHAJATAVATVAM MAVASSATVAM PASIDATHI NIRAKARE PARETHATHVA THATHAH STHITHI RAKRUTHRIMA” Worship the shaped form, so far as your mind is bogged in the worldly knowledge, and is not able to be purified. The natural stage of this prayer transforms itself to the natural state of self-consistency and natural self of elation.

Hence we have to worship the Shaped Form first and able to visualize the same in ‘Ajna Chakra’. Once acquired, this should not be lost. It is very difficult to regain. The human mind is like a monkey. By any minute scope, the human mind inclines to physical and biological wants and is diverted from the quest. It is self-experience also. Hence we have to gain the concentration and keep it forever. We have to enjoy that state and try to proceed further.

NOTE: 	The Sakaropasana was not discussed in detail. There are so many books based on this subject. The Sakaropasana is the base to the path of Nirakara. Since prime importance is given to Nirakara and also with a fear for the enlargement of this book, the Sakaropasana was discussed in brief.

“THATHVA VICHARA” (PHILOSPHIC APPROACH TO THE ABSOLUTENESS) Worshiping through Sakara and its enjoyment therefore is not the only goal of life. Everything should questioned, stirred and churned to try to get an answer. This is the ‘Thathva Vichara’. We have to question, by whom the world is born; by whom the world is being survived; in whom the world extincts; who is the Master of the Universe; who is the great factor that has no beginning, middle and end; as questioned by ‘Gajendra’ in ‘Bhagavatha’. Try to get an answer to these questions. in Uthpathi Prakarana of Yoga Vasishtam, it was preached that:

“YETHNO YETHNENA KARTHAVYO MOKSHARTHAM YUKTHI POORVAKAM YETHNAYUKTHI VIHEENASYA, GOSHPADAM DUSTHARAM BHAVETH”

The earlier ‘Sadhanas’ to gain Moksha were fruitful, the Sadhaka should go for latter Sadhanas skillfully. He who cannot gain from the earlier Sadhana and remains unimproved, is delimited in his scope and unable to over reach the minutest space of the foot of a Cow. It means that, we should not satisfy for achieving the earlier Sadhanas that were fruitful. We have to try for the latter Sadhanas. They should be done skilfully with absolute thinking and spiritual philosophy. By lack of this quality, even the smaller distances cannot be crossed over. Likewise, we have to question the Sakara for its root.

In ‘Nirvana Prakarana’ of Yoga Vasishtam, it was told that:

“SWAYAMEVA VICHARENA VICHARYATHMANA - MATHMANA YAVANNADHIGATHAM JNEYAM NATHAVADHI GAMYATHI”

So far as the human being cannot find the knowable thing without his self-trial through philosophical inner-search, he would not know it. In this context utmost importance is given to the self-oriented search in the perspective of spiritual philosophy. Then only the human being gets the knowledge of the Knowable Thing. There are no other ways. In the same Nirvana Prakarana, it is specified that:

“ASMIN SAMSARA SAMRAMBHE JATHANAM DEHADHARINAM APAVARGE KSHAMOW RAMA, DWAVIMA VUTHAMOW KRAMOW EKASTHAVADGURU PROKTHA DANUSHTANA CHNAISANAI JANMANAJANMA BHIRVAPI SIDHIDAH SAMUDAHRUTHAH DWITHIYASTHWATHMA-NAIVASU KINCHID VYUTHPANNA CHETHASA BHAVATHI JNANA SAMPRAPTHI-RAKASA PHALA PATHAVATH”

Ramachandra! The following two principles said hereafter beget Moksha to the human beings who are drowned in the existing and undulating provocations of life. One is, to adopt the process guided by the Guru and to achieve the Moksha slowly, degree by degree. The second is, to get the Jnana (Wisdom) by endless Inner Spiritual, Philosophical outlook and self- oriented search which is like the fruit that falls from the sky.

In this context, the self-oriented search is gain highlighted. This is treated higher than the regular process that was prescribed earlier. If one thing is found by self-trial, it has good effect and endless concentration is possible. If one is not able to come to this way, his Guru has to take the responsibility insinuating Shihya to come into this fold. He should be brought to the fold of philosophical and spiritual thinking. The ‘Kshira Sagara Madhana’ (The search for the Amrita in the Sea of Mil by the Gods and Demons) should be done in our minds and get the Amrita of Nirakara Swaroopa. Then the thought of Nirakara will have its strong impression on the minds. From this stage, the process of Upasana (Worship) transforms, and the soul has to travel in a different path in a signified outlook.

“THE PATH TO NIRAKARA”

In the search done so far, we came to a conclusion that the Nirakara is the root and basis for every thing. There are some introspective questions to be answered first.

1.	How to submit one’s Soul to Nirakara? 2.	In order to do that, which way leads the Soul? Nirakara means, Shapeless, Body-less, Abstract Light of the Universe, without the Advent, Course and Termination, without the qualities of Micro-Macro, and which is not bounded by the flow of time. It is beyond physical and materialistic conception and above the limitations of time, ie. past, present or future. It is the base for the entire Universe. It is the Proclamation of all Sounds. It de-volumes all the Light and reflects Devine Brilliance. It is the origin of ever flowing consciousness. To reach that Sublimity is the firm thought, perseverance and absolute goal of the Sadhaka. To reach the Nirakara, we have to rely on the things that possess the qualities of Nirakara. If we question, what they are and whether they exist in the world, the answer sprung in me as follows:

NADA (SOUND) THEJAS (LIGHT)

CHAITHANYA (ETERNAL PROGRESSION) NIRVANA (COMPOUNDING WITH NIRAKARA) They are all superior in their individual capacities and effects being none the second. The Dictionary or Literary meanings and linguistic regulations do not apply to them. They are known through spiritual experience only. Let us see, what the Honorable Ancient Sages defined them and also discuss them in each Chapter.

NADA (SOUND)

Nada means unlettered sound. It can physically be seen as ‘OM’. Then a question arises that, how it possesses Nada when it is represented by the letters A, U and M.

At first, it should be sounded out once, until the breath exhausts, then the sound should be absorbed into the mind and the same pious Sound should be ceaselessly continued in mind. When once the sound is repeatedly meditated over and again, the different letters of ‘OM’ compound themselves and finally form a distinguished and unique sound and that mingled up Sound is ‘Nada’ or ‘Nada Bindu’. It looks hard and unachievable to the uninterested or the disinterested, but opens itself easier and simpler as the Sadhaka goes deep into. (It is appealed to the readers to identify the ‘OM’ as ‘Nada Bindu’ whenever they come across in this Chapter or further Chapters.)

In the 5th Chapter of ‘ADHARVA SIROPANISHAD’, the following 9 definitions were given to ‘OM’.

1.ATHA KASMADUCHYATHE OMKARAH? YESMADUCHARYA MANAYEVA SARVAM SAREERAM URDHVAMUNNAYATHI, THASMADUCHYATHE OMKARAH! Once the chanting begins, all the body right from the Opening Way of Kundalini, including all the eleven exits, is lightened and is felt lifted up to a higher spiritual plane. Hence it is called ‘OM’.

2.ATHA KASMADUCHAYATHE PRANAVAH? YESMADUCHARYA MANAYEVA YAJUGUMSHI SAMADHARVANGIRASCHA YAJNE BRAHMANEBHYAH PRANAMAYATHI, THASMA DUCHYATHE PRANAVAH!

While it is being pronounced. the Sadhaka will get the Rug, Yeju, Sama and Adharva Vedas, Shadangas etc., and the spiritual light in the Japa Yajna. Hence, it is called Pranava.

3.ATHA KASMADUCHYATHE SARVA VYAPI? YESMADUCHARYAMANAYEVA SARVAN LOKAN VYAPNOTHI, SEHOYATHA PALALAPINDAM SANTHAMULA MOTHA PROTHA MANUPRAPYA- VYATHISISHTASHASMA DUCHYATHE SARVA VYAPI!

While it is being pronounced, it envelops around the Universe as the oil exists in the small lump of Til seed and covers as the straight and cross threads that makes and nets the cloth. Hence it is called Sarva Vyapi ie., Omni Present.

4.ATHA KASMADUCHYATHE ANANTHAH? YESMADUCHARYA MANAYEVADYANTHA NOPALABHYATHE, THIRYAGURDHVA MADHYASTHA THASMADUCHYATHE ANANTHAH!

While it is being pronounced, its starting and end are not visible not only in all the eight directions, but also upwards and downwards. Hence, it is called Anantha ie., Eternal or Infinite.

5.ATHA KASMADUCHYATHE THARAM? YESMADUCHARYAMANA YEVA GARBHAJANMA JARA MARANA SANSARAMAHABHAYA THARYATHI, THASMADUCHYATHE THARAM!

When it is chanted, the Sadhaka is able to cross over the Sea of sufferings of the pregnancy, the pain creating process of being born, old-age and mortality. Hence, it is called Tharam ie., which enables one to win or lift over cares.

6.ATHA KASMADUCHYATHE SUKSHMAM? YESMADUCHARYA MANAYEVA SUKSHMO BHUTHVA PARASAREERANYEVADHI THISHTATHI, THASMA DUCHYATHE SUKSHMAM!

While it is being pronounced, it will become very minute and very mighty at the same time, and able itself to control all the movable and immovable beings. Hence it is called Sukshmam, ie., Very Minute.

7.ATHA KASMADUCHYATHE SUKLAM? YESMADUCHARYAMANAYEVA KLANDHATHE, KLAMAYATHE, THASMADUCHYATHE SUKLAM!

While is being chanted, it is able to vibrate Divine Sound in inner-self, is able to remove the maladies that caused by the nervous system and is able to destroy the deeds of ignorance. Hence, it is called as Suklam, ie., Pure White or Light.

8.ATHA KASMADUCHYATHE VAIDUTHAM? YESMADUCHARYA MANAYEVA MAHATHI, THAMASI SARVAM SAREERAM VIDYOTHAYATHI, THASMADUCHYATHE VAIDUTHAM!

While it is being chanted, it is able to light the total body in the darkness of ignorance. Hence it is called Vaidutham ie., Illuminator.

9.ATHAKASMADUCHYATHE PARAMBRAHMA? YESMADUCHARYAMANAYEVA BRUHATHI, BRUHAYATHI, THASMADUCHYATHE PARAM BRAHMA. While it is being chanted, it gets prospered and is able to prosper others. Hence, it is called as Param Brahma ie., Total Universality of God.

If the aforesaid definitions are keenly observed, it is clear that the ‘OM’ (Nada Bindu) is the guide for upward way ie., the Path of Meditation. (Yoga Marga). It is extended and existing in the entire Universe; is able to remove all the worldly troubles like taking birth, old age and death; is very minute and so mighty that can control all the vital forces. When it is physically chanted, it reverberates spiritually and mentally. It heals all the maladies of the nerves; comprises all forms of Light. It prospers the Sadhaka and exalts him to the quiet splendor in his soul. There is nothing in the Universe except ‘OM’ (Nada Bindu) which has the qualities stated supra.

It is doubtless to say that the Nada Bindu is the only implement that leads to Nirakara. In the KAIVALYOPANISHAD, clarified that:

“ATMANAM ARANIMKRUTHVA PRANAVAMCHOTHARANIM JNANANIRMADHANABHYASA THPASAM DAHATHI PANDITHAH”

Having taken himself as the Base Arani, and OM as Upper Arani, the Wiseman grinds, sparks of Wisdom in his quest. (Arani is an implement to induce Fire in Yajna). This clearly indicates that Nada Bindu definitely scorches away; all the misapprehensions and ignorance.

The AMRUTHANADOPANISHAD clearly indicates the manifestation and Sadhana of Nada Bindu.

“MATHRALINGAPADAM THYAKTHVA SABDAVYANJANA VARJITHAM ASWARENAMAKARENA PADAM SUKSHMAMHI GACHATHI”

Renouncing the linguistic sounds of A, U and M, and taking the Ardha Mathra (Letter-less Sound ie., Nada Bindu) of OM, the Sadhaka attains the Para Brahma. It is clearly known that, the Nada Bindu does not have the letter form and only implement to reach the Para Brahma. The AMRUTHA NADOPANISHAD again establishes the formation of Nada Bindu.

“AGHOSHA MAVYANJANA MASWARAMCHA MATHALUKANTOSHTA MANASIKAMCHAYATH AREPHAJATHAM UBHAYOSHMAVARJITHAM YADAKSHARAM NAKSHARATHE KATHAMCHITH”

The letter is eternal if not produced from the Naval, Adams Apple, Tongue, Palate, Lips and Nose. This Sloka clearly indicates the knowledge of the Visionary about the places from which sound produces. It was clarified that the Sound, which is not produced from Naval to Lips and Nose, is only ceaseless. Hence it is clear that the letter-less sound (Nada Bindu) is possible mentally and then only it attains the stage of endlessness. The same Upanishad further scrutinizes the Nada Bindu in 32nd and 33rd Slokas.

PARTHIVAH PANCHAMATRASTHU, CHATURMATRASTHU VARUNAHA AGNEYASTHU THRIMATRASTHU, VAYUVYASTHU DWIMATHRAHA EKAMATRASTHADAKASO HYAMATHRASTHU VICHINTHAYETH SANDHIMKRUTHVATHU MANASA CHINTAYEDATHMANE-THAMANI

Parthiva Pranava ie., the OM of Earthly quality comprises 5 Elements of Sound, Touch, Shape, Taste and Smell. The Varuna Pranava ie., the OM of Liquid quality comprises of 4 Elements of Sound, Touch, Shape and Taste. The Agneya Pranava ie., the OM of Fire quality comprises of 3 Elements of Sound, Touch and Shape. The Vayuvya Pranava ie., the OM of Air Form comprises of 2 Elements of Sound and Touch. The Akasa Pranava ie., the OM of Space quality comprises 1 Element of Sound only. The Quality-less OM is called Amatra Pranava (Nada Bindu). The Soul has to be rendezvoused with the Nada Bindu to find the Para Brahma in the Soul.

In this, the relation between the OM and the Five Great Elements (Earth, Water, Air, Space and Fire) is discussed. Each Element discards itself, when the Sadhaka penetrates his soul from one to another, and the ceaseless OM ie., Nada Bindu subsists finally. Hence, we have to meditate on the Nada Bindu to search for the Para Brahma in our soul, which is the3 replica of the Para Brahma too. Then only the ‘ATMA DARSANA’ (Visualization of Soul) lights upon.

The BRAHMA VIDYOPANISHAD analyzed the OM, its points in the body and formation.

OMITHYEKASHARAM BRAHMA YADUKTHAMBRAHMA VADIBHIHI SAREERAM THASYAVAKSHYAMI STHANAM KALAM LAYA THADHA THATHRADEVASTHRAYAH PROKTHAH LOKA VEDASTHRAYONNAYAH THISRO MATHRADHAMATHRACHA AKSHARASYACHA VASYACHA

The Brahman-spirited exhorts that the letter OM is Para Brahma itself. The description of that OM which is the base structure of the Para Brahma, is given below: LETTER	             VEDA	                 FIRE	               LOKA (PLANE) A                    RUG                       GARHAPATHYA        PRUDHVI (EARTH) U                   YAJUR                      DAKSHINA           ANTHARIKSHA (SPACE) M	            SAMA                  	HAVANEEYA	   DYU (ABOVE SPACE)

LETTER	            GOD	                LIGHT	               PLACE A                 BRAHMA                       SUN                  RIGHT EYE U                 VISHNU                       MOON                 LEFT EYE M	          ESWARA	                FIRE	           THE THIRD EYE ie., Centre of Eye Brows.

It is further stated that, the Ardha Mathra of OM is shining above the three lettered OM (A, U & M). The place of Ardha Matra is the Sahasrara Chakra which is situated above all the Chakras. That means the Nada Bindoopasana (Worship with Nada Bindu) starts in Ajna Chakra and reaches Sahasrara Chakra, which is most important factor in Dhyana Yoga. The Nada Bindu is the only implement to reach the Sahasrara. (The latter steps above Sahasrara are discussed in the subsequent chapters).

The YOGASIKHOPANISHAD defined the OM as LINGA (A shape which symbolizes Lord Siva.

SUKSHMATHVATHKARANATHVA CHALANADGAMANADAPI LAKSHNATH PARAMESASYA LINGAMITHYABHIDHEYATHE

The OM is called Linga, since it is very minute, cause for all, liquidates all and has the qualities of Para Brahma.

The shape of Linga is un-definable. It is an appliance to transform the worship from Shape to Shapeless. Hence the OM is also called as Linga.

It is doubtless to say that the straight way to Nirakara is through Nada Bindu only.

The Sadhaka of Nirakara has to purify himself, both physically and mentally and to sit in a comfortable restive pose. Then he has to shut his eyes and concentrate on the place of AJNA CHAKRA ie., in the middle of the eye brows. Initially he has to chant out of the lips, the OM, so far as he can, as his breath permits. While doing so, he has to synchronize his mind with OM and continue same mentally. Then the persistence of the chanting in mind with full mind, chastity and obsession synchronizes his soul with the Ajna Chakra and the soul still lifts itself higher to Sahasrara Chakra.

In Uthpathi Prakarana of Yoga Vasishtam, Maharshi Vasista exhorts that:

“OMKAROCHARANAPRAPTHA SABDA THATHVANUBHAVANATH SUSHUIPTHO SAMVIDOJATHE PRANASPANDONIRUDHYATHE”

The vital force of life breaks from the bodily life when the Holy sound of OM is being chanted in mind. Its effects are being meditated over having been lost from the physical world obsessed in the Sublime Brilliance. it is the state of Samadhi, compounding and amalgamating the Soul of Sadhaka with that of the Light of the Universe.

An example is also given in the same Chapter. Maharshi Vasista explains that

ITHI SAMCHINTHAYANNEVA BALIHI PARAMA KOVIDHA OMKARARDHAMATHRARDHAM BHAVAYANMOWNAMASTHITHAM SAMSANTHASARVASAMKALPAHA PRASANTHA KALPANANGANAHA

Emperor Bali had the experience of feeling the Holy Light in him by the process of incorporating his Soul in Para Brahma. Thus thinking the Great Man of Knowledge, Bali got rid of all the worldly thoughts and became quiet meditating over the Ardha Mathra of OM and Thuriyathma.(The Knowledge of the Self or Soul).

This clearly indicates that the Sadhana of Nada Bindu is in existence from the Epic Time of Maha Bali. Hence, it is easier and feasible to reach Nirakara through the path of Nada Bindu.

In other words, clearly to state, “THASYA VACHAKAH PRANAVAH” that, its (Nirakara) Pronoun is OM, “THAJJAPASTHADARDHA BHAVANAHA” by chanting of the same, over and again, the thought and meaning of Nirakara is understood. This clearly indicates the spiritual bond with Nada Bindu and Nirakara.

Great Maharshi Vasista preaches in the 2nd Sloka, Nirvana Prakarana of Yoga Vasistam that,

OMITHYUDHASTHA BHAVAM VASANAMEKAMASWA NATHAVAM NACHAHAMAPI NANYADIHASTHI SATHYAM

O Ramachandra! You liquidate the first three Mathras of OM (A, U and M) in the Fourth Mathra (ie., Ardha Mathra or Nada Bindu) and become the Final State of Spirituality and get rid of the worldly bondages.

Through this Great Path, exhorted by the Upanishads and Great Rishies, the Sadhaka has to reach the Sahasrara.

The Sadhaka has to bound further more, to reach Nirakara. The further stages are discussed in further chapter. --- 	                      “THEJAS (LIGHT)”

We have reached the Sahasrara through the Sadhana of Nada Bindu so far. It is not the final ultimate. There are two higher stages to reach Nirakara. They are THEJAS (LIGHT) and CHAITHANYA (ETERNAL PROGRESSION).

Let us first compare the Sound (Nada) and Light (Thejas) physically. The velocity, the extension, the jurisdiction and the frequencies of Light are higher than those of Sound. Hence, we are able to see the stars which are at the distance of many Light Years. (Light year means the distance traveled by light in a year. The velocity of Light is about 3 Lakh K.M./Sec.2)

In the Spiritual Plane also, the Light is more effective and important than Sound. Thejas (Light) is not physical. It relates to Soul Spirituality. It cannot be seen with the Physical Eye. It will be experienced through Jnana Nethra only. (Whenever the word Thejas appears in this chapter and physical examples are shown, the same should be treated as spiritual, beyond the material world, supra mundane and supra physical.)

In the first place, let us discuss about the relations between the Nada and Thejas.

In THEJABINDOPANISHAD, it is preached that,

“SANTHASANTHA VIHEENATHMANADANTHA JYOTHI RUPAKAH MAHAVAKYARTHATHO BRAHMASMITHYATHI DURATHAH THACHABDA VARJASTHVAM SABDAHEENO VAKYARTHA VARJITHAM KSHARAKSHARA VIHEENOYO NADANTHA JYOTHIREVASAH AKHANDAIKA RASOVAHA MANANDOSMITHI VARJITHAH SARVATHEETHA SWABHAVATHMA NADANTHA JYOTHI REVASAHA”

Those who quit the difference between peace and tranquility, the meanings of the Great Sayings like BRAHMASMI (ie., I am Brahma), and sound, and those who immerse in the Eternal Stream of Endless Spiritual Joy, leaving all the worldly affairs will get the JYOTHI (LIGHT) at the end of NADA (SOUND). Having seen this, it is understood that only Thejas is remnant beyond the state of the eternal Nada. It is also vivid, how Thejas is distinctly significant from Nada. By visualizing the Thejas the Sadhaka attains spiritual state of equilibrium, ie., non-attachment unaffected by the worldly affects.

The MANDALA BRAHMANOPANISHAD clearly described how the Nada Bindu can be attained physically and how the Thejas visualized in the description of ‘ANTHARLAKSHYA’ (The Inner Ultimate).

“MULADHARADHARABHYA BRAHMARANDHRA PARYANTHAM SUSHUMNA SURYA BHA, THANMADHYE THATITHKOTISAMA MRUNALATHANTHU SUKSHMA KUNDALINI. THATHRA THAMO NIVRUTHIHI, THADDARSANAA PAPANIVRUTHIHI. THARJANYAGRONMEELITHA KARNA RANDHRADWAYE PHOOTHKARA SABDO JAYATHE. THATHRA STHITHE MANASI. CHAKSHUMADHYA NEELAJYOTHI PASYATHI, YEVAM HRUDAYEPI”.

There is a nerve called Sushumna that glows and which starts from Muladhara to Sahasrara. In the centre of the Nerve right through, the Life Force runs along with a great brilliance as equal as millions of lightening electrified and aglow together. By that, we get deliverance from darkness and human sins. At the time, if the ears are closed by the tips of the fore fingers, some hissing sound is audible within. When the mind is concentrated on that sound, a glittering lighting of Blue appears in the Ajna Chakra and the very same is also visible in the Soul.

The Eminent have expressed just in two sentences that was all explained in the previous chapter. Hence, it is needless to say that every word and sound has to be taken into consideration with utmost care and discretion. The Nada Bindu can be attained physically when not able to attain mentally. When the tips of fore fingers inserted in the holes of ears, a sound like, air passing through a hole, can be heard. It is called Prana Ghosha (The sound of Life Force). The OM has to be felt through that sound and concentrated in the Ajna Chakra. Then the Sadhaka gets the vision Neela Jyothi. Likewise in the heart also.

Now if we go like this, some questions may be raised before the readers.

What are the Chakras called Ajna and Sahasrara? How we can concentrate without knowing them? Let us discuss them briefly.

As the Great Sages prophesied, there are 101 nerves and 7 junctions of nerves in human body. The Sushmna is the 101th. The Chakras mean the junctions of nerves. The various Chakras and their placements in human body are detailed below. CHAKRA 					PLACE

1.MULADHARA 				       Anus. 2.SWADHISTANA				       Between Anus and Naval. 3.MANIPURAKA 				       Naval. 4.ANAHATHA 					Heart. 5.VISUDDHA 					Throat. 6.AJNA or Third Eye    			Between the Eye-brows. 7.SAHASRARA 					On the top of the Skull.

The Great Men of the past thought over and recorded the Angels and Gods pertaining to the working systems of various Chakras, the assigned chanting of Holy Words, and the fruitful effects of the Mantras. The prime question is, how far the Chakras are to be taken into consideration to reach the Final Ultimate of Nirakara.

The Gods in relation with the Chakras from Muladhara to Visuddha are Ganapathi, Brahma, Vishnu, Rudra etc. They are shaped forms attributed with qualities. All the aforesaid Gods help us to attain the worldly fruits. Hence they are helpful only in Sakaropasana.

For Ajna Chakra, the controlling factor is MANAS (ATMA). Even though so many described the controlling factor of the Ajna Chakra as Maya, Shakti, Prakrithi (Nature) and so on, the correct one is Manas only, because the Atma visualizes at this Chakra only. In the Sadhana with Nada Bindu, in the path of Nirakara, the Atma visualizes in the shape of atom in a fraction of a second, in Ajna Chakra. It is like Glow-worm. We have to increase it by the Sadhana and be able to visualize the Wholesome Spiritual Light. The relative God and care taken of Sahasrara is Para Brahma. It is needless to explain further in the matter.

Hence, the first step for Sadhaka, who wants to reach Nirakara is the Ajna Chakra only. There is no need to take into consideration for the Sadhana. Hence the aforesaid preaching exhort that the Neela Jyothi can be seen at this point only. That Neela Jyothi is nothing but Atma Darshana. In this, so many pointed out and suggested that the Light of Atma Darshana is of many colors and shapes, each in his own way. In this context, it should be known that, it is purely experienced individually. Each one’s cannot be compared with that of others. Even-though so many shapes and colors are indicated, all must be dissolved in the pure white only, and that eternal joy must be experienced.

The MANDALA BRAHMANOPANISHAD DEFINED THE Light-shape of OM as:

“SPATIKA DHUMRA BINDUNADAKALA NAKSHTRA KHADYOTHADI SUVARNA NAVARATHNADI PRABHA DRUSYANTHE THADEVA PRANAVA SWAROOPAM”

The Light-shape of OM is Crystal White, like Stars, Lightening, Lamp, Golden and Light of Jewels of nine kinds.

This clearly indicates that the OM has a body of Light. Even-though, so many colors are specified, the first ie., the Crystal White is to be taken into account. As per refractive rules, the white color possesses all the other colors. Likewise, all these colors dissolve in pure white. This is called as Swaprakasa Darshana ie., visualizing inner light and Antar Lakshya ie., Inner Ultimate.

The MANDALA BRAHMANOPANISHAD again exhorts that there is Bahir Lakshya ie., the Outer Ultimate ie., to know or visualize above self.

“BAHIRLAKSHYASTHU NASAGRE, CHATHU, SHADASHTA, DASA, DWADASANGULIBHI KRAMATH, NEELADHYUTHI SYAMATHVA SADRUGRAKTHA BHANGISPHURA CHUKLA PEETHA VARNADWAYOPETHAM VYOMATHATHVAM PASYATHI. SATHU YOGI. CHALA DRUSHTYA VYOMA BHAGA VEEKSHITHU PUSUSHASYA DRUSHTYAGRE, DWADASANGULA MANA JYOTHI SAMOOHAM PASYATHI. THADA AMRUTHATHVAMETHI”.

The Upper Ultimate is the transport of the Sadhaka’s Soul moving through the tip of the nose at the extent of Four, Six, Eight, Ten and Twelve inches gradually. There, he visualizes the multi colors like Blue, Blackish Red etc. The higher the Soul reaches, the stepwise extent, all the darkness slowly fades away, finally giving place to the penetrating golden and white. That state is Vyoma Thathva or the nature of the Universe, in which he sees himself a part and parcel. Such a meditator is the true Yogi. He who taken the Soul and transports it through the different stages of extent given aforesaid, gets the sight of illumination. Then only his concentration is said to be fixed. The source of this illumination is the Holy Light which rests 12 inches above his head. Such a man, whose vision has the sight of this Holy Light, reaches the stage of the Eternal Bliss of Amrutha Thathva.

This Sadhana is very solemn and earnest. The Sadhaka has to face a lot of mental disturbance. Hence, it is said that the Sadhaka mush be very careful of his concentration being pious for the transportation. So, it is important to observe the above stated counsel of the Exponent of the MANDALA BRAHMANOPANISHAD.

To state obviously, it is easily understood, if we say, that the concentration of the closed eyes starts from the tip of the nose to the Sahasrara through Ajna Chakra. It does not stop there. There are still stages than the Sahasrara. It is called Chala Drushti or moving the Concentration Point upward. It starts from the tip of the nose and reaches the first station, the Ajna Chakra. From there, the concentration point is still lifted higher roughly about 12 inches above the head. It should be taken into account that the measure of extent by inches is not, in fact, the physical measure indeed, but different stages of transportation of Soul’s concentration point. To see further, a Sadhaka finds different kinds of Thejas (Light) in many colors ie., Blue, Blackish Red and thereon White and Golden are the progress of the Soul’s concentration point to higher levels. It is already stated that illumination is felt at Ajna Chakra. If the Soul’s concentration itself goes along the ways of illumination to the source, it reaches Sahasrara. Then the final ecstasy of the Eternal Bliss in the form of the Holy Brilliance above Sahasrara. That final station of the Soul’s pilgrimage is radiated by the Holy Glow of the Holy Light. There he is eternal lost for the world unbounded by place, time and existence.

By this, the Sadhaka attains the knowledge and happiness of the Thejas and makes himself fit to stand at the door of the CHAITHANYA (ETERNAL PROGRESSION), the entity into which is compounding oneself in the Total Universality of God, ie., Nirakara Swaroopa.

“CHAITHANYA (ETERNAL PROGRESSION)”

Chaithanya is the final stage. Every organism contains consciousness. The Chaithanya that is possessed by the living is to be mixed with the ANANTHA CHAITHANYA which is the root for the existence of the entire Universe. The SARVASAROPANISHAD defines the Chaithanya as given below:

“AVASTHATHRAYA BHAVAABHAVASAKSHI, SWAYAM BHAVAABHAVA RAHITHAM, NIRANTHARA CHAITHANYAMATHRAM YADHATHA-THUREEYAM. AVASTHATHRAYOPAHITHA MAVASTHATHRAYOPALAKSHITHAMCHA, NIRAVASTHAM VISUDHAMEVA CHAITHANYAM.”

1.That is final which is conscious of wakefulness, dreaminess, and slumber and which is unaffected by any of these states and that which was the eternal current of progression, unmindful of any of the states.

2.That which is felt to be related with any of the states of wakefulness, dreaminess and slumber and that which fancied by any of the above, and which is wholesomely free and uninfluenced by any of the state or all the states put together to the eternal current of progression, it is the Chaithanya.

The human being has three states of life. The first is Jagrath ie., wakefulness, doing all the deeds. The second is the Swapna, (the state of having dreams). The third is Sushuptha, (Deep Sleep or sound sleep). The Chaithanya that witnesses the experiences of the above three states and without having the same is the final is called Prana Chaithanya ie., the consciousness that relates to life force. The Chaithanya which seems to have attachment and non-attachment with the above three states, and which is the purest is called the Anantha Chaitanya ie., the Eternal Progre-ssion.

The MANDALA BRAHMANOPANISHAD states about Dhyana as given hereunder:

“SARVA SAREERESHU CHAITHANYEKATHA DHYANAM” The Dhyana is to feel that the same Chaithanya is possessed by all the life forms. It is stated that all the living forms of life have the same Chaithanya. This is the final stage in Dhyana Yoga. At this stage, the view of Universal Consciousness only remains and supersedes all the physical and mental needs and all deeds and obligations defined by the Vedas also.

The 48th and 49th Suthras of NARADA BHAKTI SUTHRA proclaim that:

48.YAH KHARMAPHALAM THYAJATHI, KARMANI SAMNASYATHI THATHO NIRDHWANDOVA BHAVATHI.

The Sadhaka who renounces the deeds and the results of the deeds too, he supersedes the due of pleasure and sufferings.

49.(YO) VEDANAPI SAMNASYATHI, KEVALAMAVICHINNANURAGAM BHAVATHI.

The Sadhaka who renounces the deeds, duties and obligations defined by the Vedas too, will get pure and endless affection of the Para Brahma.

If the above are keenly observed, the feeling of Chaithanya can be experienced. In this final stage, there is no room for others except universal consciousness. For example, we have to crossover a river. We will search for a boat and cross across the river by the boat. When we reach the other end, we leave the boat behind the river, but do not carry it further. Likewise, to take meals, we take a leaf, clean it and preserve the same carefully. After having taken food, it is a fact that we throw it away and do not use it more. These indicate that, there is no need of boat after crossing across the river and leaf after taking meals. They should be left away.

Likewise, after attaining the stage of Chaithanya, there is no need for those means of transport of Soul to the Eternal Progression ie., CHAITHANYA.

The AMRUTHANADOPANISHAD also repeatedly proclaims the same.

“SASTHRANYADHITHA MEDHAVI ABHYASYACHA PUNAHPUNAH PARAMAM BRAHMAVIJNAYA ULKAVATHANYADHOTHSRUJETH”

The wise reads and researches the Sasthras (The Epics, Vedas and others which give the philosophical knowledge) and abandons the means having known the Nirakara Para Brahma.

The only remnant in the mind is the thought of Universal Consciousness. This is how, it is said, in the Uthpathi Prakarana of the Yoga Vasistam.

“CHIDIHASTHIHI CHINMATHRAMIDAM CHINNAYA MEVACHA CHITHVAM CHIDAHAMETHECHA LOKASCHIDITHI SAMGRAHAHA”

The consciousness is the only divine factor that exists in the Universe. The entire Universe is the Consciousness. It is all encompassed by the Consciousness only.

“CHICHETHAKALPANABANDHASTHANMUKTHIR MUKTHIRUCHYATHE CHIDACHETHYAKHALATHMETHI SARVASIDDHANTHA SAMGRAHAHA”

The physical perspective of Consciousness is the material bond. Non-existence of such bond although seen through the physical perspective, is the state of Sublimity or Immortality. This is the essence of the Philosophy.

In the first Sloka, it is manifested that the entire Universe is filled with Consciousness. The second Sloka clearly indicates the effects of Chaitanya creating a state of some sublime blankness of radiance where the feelings and non-feelings are admixed. Here we must observe that, the feeling of Chaithanya is materialistic, if it is mixed with the trio of wakefulness, dreaminess and slumber that makes a Meditator fall to the lowest ebb. That means, he should be spiritually collided with the state of Consciousness. Then the Atma radiates with Devine Light. So, it should be taken in, that the aforesaid is the gist of all philosophical phenomena.

The MANDUKYOPANISHAD defines the Chaithanya as follows:

“NAANTHAH PRAJNAM, NABAHI PRAJNAM, NOBHAYATHAH PRAJNAM, NAPRAJNANA GHANAM, NA PRAJNAM, NA APRAJNAM. ADRUSHTAM, AVYAVAHARAM, AGRAHYAM, ALAKSHANAM, ACHINTHYAM, AVYAPADESYAMEKATHMA PRATHYAYASAARAM, PRAPANCHOPASAMAM, SANTHAM, SIVAM, ADVAITHAM, CHATHURDHAM, MANYANTHE SAATHMA SAVIJNEYAH’”

The Chaithanya is not the inner one; not outer one; not consolidation of the both; not encored; not the unconscious one; and is not visualized. It is above all the deeds; unable to be grasped; beyond qualities; unimaginable and absolutely free from any direction. The essence of this conclusion is that only Soul exists. At the same time, the eternal peace reigns over. It is the Fourth One. He is the Soul. He is to be known.

Having looked into the above, it can be grasped that the Eternal Progression and the Super-state of Consciousness is dealt with. This is not the State of Life in a body or the motion of the body. It is also not the mixture of the both. It is also not docile. it is not the consolidated of any dynamic movement. This is unseen by the Five Element filled body and beyond any access of pursuit. At the same time, it could be perceived only by the pursuit of meditation. It is in-accessible above all qualities. This Super-state of Consciousness besides having the aforesaid glorifying state, also has some factors, like, unseen by the naked eye, un-suggestible, and un-philosophized. It is a singular feeling of the entire Universe, the creating, the progression, and the destruction. This state of Atma enjoys a motionless quietness of inexplicable Eternal Delight. It is unique and second to none. It is indivisible. It is a state of the unification of the Meditator, the Meditation and the Goal. The Fourth one, as stated, as being above the trio of wakefulness, Sub-consciousness and slumber. It is the root to achieve the blissful consciousness by the means of Atma.

The Chaithanya, which is the root for the above is the final door step to reach the Nirakara Para Brahma. There is nothing above this stage except becoming IMMORTAL.

At this stage, the Sadhaka will not have any relation with the worldly things, pleasures, sorrows and materialistic worships. He is the Supra of all the aforesaid and renounces even his own renunciation.

The Sadhaka attains the MOKSHA by reaching the Nirakara Para Brahma by fulfilling this Sadhana.

“AMATHRACHATHURDHO VYAVAHARYAHA PRAPANCHOPASAMAH, SIVE DWAITHA EVAMONKARA ATHMAIVA SAMVISATHYATHMANAATHMANAM, YA EVAM VEDA, YA EVAM VEDA.”

Those who know the OM as, above the three letters, above all, consoles all the Universe, Eternal Enjoyment and being second to none, attain the Great Soul through Soul only. Thus says Veda.

“OM SAHANABHAVATHU, SAHANOW BHUNAKTHU, SAHA VEERYAM KARAVAVAHAI, THEJASVINAVADHEETHAMASTHU, MAVIDVISHAVAHAI”

 HARIHI OM  E P I L O G U E

I believe in my speech, thought, and deed, that the thoughts and feelings have been inspirited in me from the Ancient Traditional People and Sidha Purushas of Higher Spiritual Planes. Hence, I was able to play the Namakam, Chamakam, Manthra Pushpam and Sri Vishnu Sahasra Nama Stothram on Mandolin. I am only the means to their Glorious Spiritual Knowledge, as my Mandolin is the means of my play.

I humbly submit that the author of this work is not me, but the Great who breathed the thoughts of my humble expression of Nirakara.

Gannavaram, Dt.27-10-1989. P. Gopala Rao.