THE GREAT INVOCATION

Here is a great invocation, given out to the world, by Master Djwhal Khul, under the instruction from the Christ.

"From the point of Light within the Mind of God
Let Light stream forth into the minds of men.
Let Light descend on Earth.

From the point of Love within the Heart of God
Let Love stream forth into the hearts of men.
May Christ return to Earth.

From the centre where the Will of God is known
Let purpose guide the little wills of men –
The purpose which the Masters know and serve.

From the centre which we call the race of men
Let the Plan of Love and Light work out,
And may it seal the door where evil dwells.

 Let Light and Love and Power restore the Plan on Earth."

Here is what Master Djwhal Khul says about this great invocation:

Some time ago I gave out to the world – under instruction from the Christ – an Invocation that is destined to become of major usefulness in bringing about certain great events. These are:

1. An outpouring of love and light upon mankind, from Shamballa.

2. An invocatory appeal to the Christ, the Head of the Hierarchy, to reappear.

3. The establishing on earth of the divine Plan, to be accomplished willingly by humanity itself.

Incidentally, these three events are relatively near, and will be brought about by a conscious working out of the immediate phase of the Plan, which it is the divine intention to bring about to a certain extent, before the reappearance of the Christ. The establishing of right human relations, is the immediate task, and is that phase of the Plan of Love and Light to which humanity can most easily respond, and for which they are already evidencing a sense of responsibility.

Little attention has been paid to the factor of invocation as expressed by the people of the world; yet down the ages the in vocative cry of humanity has risen to the Hierarchy, and brought response. . . .

Now the Great Invocation, as used by the Hierarchy itself, has been given out to the world. So reactionary is human thinking, that the claim made by [Page 142] me, that it is one of the greatest of the world's prayers, and is on a par with the other voiced expressions of spiritual desire and intention, will evoke criticism. That is of no importance . . .

The uniqueness connected with the Invocation, consists in the fact that it is, in reality, a great method of integration. It links the Father, the Christ and humanity in one great relationship. . . . The Great Invocation relates the will of the Father (or of Shamballa), the love of the Hierarchy, and the service of Humanity, into one great Triangle of Energies; this triangle will have two major results: the "sealing of the door where evil dwells", and the working out through the Power of God, let loose on earth through the Invocation, of the Plan of Love and Light . . .

When we invoke the Mind of God and say: "Let Light stream forth into the minds of men, let light descend on Earth", we are voicing one of the great needs of humanity, and – if invocation and prayer mean anything at all – the answer is certain and sure. When we find present in all people at all times, in every age and in every situation, the urge to voice an appeal to the unseen spiritual Centre, there is a fixed surety that such a Centre exists. Invocation is as old as the hills, or as old as humanity itself; therefore no other argument for its usefulness or its potency is required.

The usual invocative appeal has hitherto been selfish in its nature, and temporary in its formulation. Men have prayed for themselves; they have invoked divine help for those they love; they have given a material interpretation to their basic needs. The Invocation, lately given to us by the Hierarchy, is a world prayer; it has no personal appeal or temporal invocative urge; it expresses humanity's need and pierces through all the difficulties, doubts and questionings – straight to the Mind and the Heart of the One in Whom we live and move and have our being – the One Who will stay with us until the end of time itself, and "until the last weary pilgrim has found his way home".

But the Invocation is not vague and nebulous. It voices the basic needs of mankind today – the need for light and love, for understanding of the divine will, and for the end of evil. It says triumphantly: "Let light descend on earth; may Christ return to earth; let purpose guide the little wills of men; let the Plan seal the door where evil dwells". It then sums it all up in the clarion words: "Let light and love and power restore the Plan on Earth". Always the emphasis is laid upon the place of appearance and of manifestation: the Earth.

Already this Invocation is doing much to change world affairs – far more than may appear to your eyes. Much remains to be done. I would ask all [Page 143]students, all men of Goodwill, and all who are participating in the work of the Triangles, and helping to build the network of light and goodwill, to do all that is possible to spread the use of the Invocation . . .

The Invocation has been sent out by the combined Ashrams of the Masters and by the entire Hierarchy; it is used by its Members with constancy, exactitude and power. It will serve to integrate the two great centres: the Hierarchy and Humanity, and to relate them both in a new and dynamic manner to the "centre where the Will of God is known".

I ask you, therefore, during the coming years, to prepare, to use, and to distribute the Invocation, and make it a major endeavour. (18 – 755/9).

Source: "Ponder on this" book

"Ponder on this" is available online at the following link:
http://www.lucistrust.org/en/books/ponder_on_this/ponder_online
Hard copy of this book can be ordered online from amazon.com
http://amzn.com/085330131X

Master DJWHAL KHUL

I came to know about this great Master: "DJWHAL KHUL" (Master DK), from the speeches of Master Ekkirala Krishnamacharya garu.

The writings of Master Djwhal Khul are very inspiring and enlightening. He has dictated His writings on various topics, telepathically, to Alice Bailey.

The following extract is from a book titled "Ponder on this" which is a compilation of extracts from various books of Master Djwhal Khul:


--------------------------

Master DJWHAL KHUL

(1) The Master Djwhal Khul, or the Master D.K. as He is frequently called, is another adept on the second Ray of Love-Wisdom. He is the latest of the adepts taking initiation, having taken the fifth initiation in 1875, and is therefore occupying the same body in which He took the initiation, most of the other Masters having taken the fifth initiation whilst occupying earlier vehicles. His body is not a young one, and He is a Tibetan. He is very devoted to the Master K.H. and occupies a little house not far distant from the larger one of the Master, and from His willingness to serve, and to do anything that has to be done, He has been called "the Messenger of the Masters". He is profoundly learned, and knows more about the rays and planetary Hierarchies of the solar system than anyone else in the ranks of the Masters. He works with those who heal, and cooperates unknown and unseen with the seekers after truth in the world's great laboratories, with all who definitely aim at the healing and solacing of the world, and with the great philanthropic world movements, such as the Red Cross. He occupies himself with various pupils of different Masters who can profit by His instruction, and within the last ten years has relieved both the Master M. and the Master K.H. of a good deal of Their teaching work, taking over from Them for certain stated times some of Their pupils and disciples. He works largely, too, with certain groups of the devas of the ethers, who are the healing devas, and who thus collaborate with Him in the work of healing some of the physical ills of humanity. He it was who dictated a large part of that momentous book, The Secret Doctrine, and Who showed to H.P. Blavatsky many of the pictures, and gave her much of the data that is to be found in her book. (1 - 57/8).

(2) He Who is known as D.K. is planning to restore - via His students -some of the old and occult methods of healing and to demonstrate:

a. The place of the etheric body.

b. The effect of pranic force.

c. The opening up of etheric vision. (3 - 759).

(3) My province in relation to the group is to give needed assistance to those who seek to fit themselves for active work as disciples . . . Suffice it that I am an Oriental, ... I am on the Teaching Ray, and closely associated with the Master K.H., . . . part of my work is the steady search for aspirants of strong heart, fervent devotion and trained minds. (4 - 128/9).

[Page 259]

(4) He Whom you call the Master D.K. works much with those who heal with pure altruism; He occupies Himself with those who are active in the laboratories of the world . . . Many of the healing angels, such as those referred to in the Bible, co-operate with Him. (13 - 506/7).

(5) The daily physical life of the Masters, of the Christ, and of those Members of the Hierarchy (initiates and accepted disciples) Who function in physical bodies, has had its orientation upon the subjective levels of life; the majority of Them, and particularly the senior Members of the Hierarchy, do not as a rule intermingle largely with the public, or walk the streets of our great cities. They work as I do from my retreat in the Himalayas, and from where I have influenced and helped far more people than I could possibly have reached, had I walked daily in the midst of the noise and chaos of human affairs. I lead a normal and, I believe useful life as the senior executive in a large lamasery, but my main work has lain elsewhere - widespread in the world of men; I reach this vast number of human beings through the medium of the books which I have written, through the groups which I have started and impulsed, such as Men of Goodwill and the Triangles, and through my disciples who talk and spread the truth as I have tried to present it. (13 - 682).

(6) On November 19th, 1919, I made my first contact with A.A.B. (much to her distress and dismay), and I have worked steadily with her ever since. The books which I then planned have been well-nigh finished; the various phases of the work which were a part of the preparation for the reappearance of the Christ, have taken form and should go forward with gathering momentum during the next twenty years.

The two major ideas which it was my task to bring to the attention of humanity everywhere throughout the world, have been securely anchored (if I may be permitted to use such a term), and these constitute by far the most important aspect of the work which I have done. These formulated ideas are:

1. The announcement of the existence (hitherto unrecognised) of the New Group of World Servers. This is an effective group of workers, intermediate between Humanity and the Spiritual Hierarchy of the planet.

2. The Statement, sent out lately, in connection with the Reappearance of the Christ, and for the immediate consolidation of the work of preparation.

All else that I have done in the service of the Hierarchy, is of secondary importance to these two statements of spiritual fact. . . Other work awaits me under the reorganisation of all the hierarchical efforts incident to the [Page 260] reappearance of the Christ, and the closer relationship which will then be established between humanity and the Hierarchy. (13 - 631/2).

(7) The production of the outer form on earth, through the medium of books, of esoteric schools, and the educating of the public opinion, has been committed to a group of us, who form a part of the inner world government - disciples and initiates - and to this group, I play the part of secretary and of organising contact man - if I may use words which will mean something to your ears . . . This group to which I refer, is composed of two oriental initiates (of which I am one) and of five occidental initiates. (5 - 33)

(8) I am an Oriental of the fourth root race, and although I have had two European incarnations, I still at times fail to grasp or understand the Occidental reaction. (6 - 473).

(9) I receive my instructions from a "joint committee" of the spiritual leaders behind the world scene; They are the senior members of the Hierarchy, working under the Christ. They arrive at Their decisions after due consultation with senior workers, such as myself - Masters and initiates above the third initiation. (6 - 501).

--------------------------

"Ponder on this" book is available online at the following link:
http://www.lucistrust.org/en/books/ponder_on_this/ponder_online
It can also be ordered online from amazon.com
http://amzn.com/085330131X

Sri Jiddu Krishnamurthy talking to children

Here is the video of Sri Jiddu Krishnamurthy garu interacting with children.

This discussion is very absorbing, and I am sure you will love every bit of it!

Thanks to Dwaraka garu for pointing out this video.

Life of Sri Chandrashekarendra Saraswati Swami

A documentary on the life of the famous saint of Kanchipuram.

నను బ్రోవమని చెప్పవే సీతమ్మ తల్లి

రామదాసు సంకీర్తన



నను బ్రోవమని చెప్పవే సీతమ్మ తల్లి |నను బ్రోవమని...|


నను బ్రోవమని చెప్పు నారీ శిరోమణి
జనకుని కూతుర జనని జానకమ్మా |నను బ్రోవమని...|


ప్రక్కను చేరి చెక్కిలి నొక్కుచు
చక్కగ మరుకేళి చొక్కియుండెడు వేళ |నను బ్రోవమని...|


అద్రిజ వినుతుడు భద్రగిరీశుడు
నిద్ర మేల్కొను వేళ నెలతరొ బోధించి |నను బ్రోవమని...|

Acknowledgments:
Thanks for the lyrics at:
http://www.engr.mun.ca/%7Eadluri/telugu/classical/musical/rit/ramadasu.html

పలుకే బంగారమాయెనా కోదండపాణి

రామదాసు సంకీర్తన




పలుకే బంగారమాయెనా కోదండపాణి, |పలుకే…|

పలుకే బంగారమాయె పిలిచిన పలుకవేమి
కలలోఁ నీ నామస్మరణ మరవ చక్కనిసామి |పలుకే...|

ఎంత వేడిన గాని సుంతైన దయ రాదు 
పంతము సేయ నే నెంతటి వాడను తండ్రి |పలుకే...

శరణాగతత్రాణ బిరుదాంకితుడవు గాద
కరుణించు భద్రాచల వర రామదాస పోష |పలుకే...| 

Acknowledgments:
Thanks for the lyrics at:
http://www.engr.mun.ca/%7Eadluri/telugu/classical/musical/rit/ramadasu.html

తక్కువేమి మనకు రాముండొక్కడుండు వరకు

రామదాసు సంకీర్తన


తక్కువేమి మనకు రాముండొక్కడుండు వరకు |త..|  

ప్రక్క తోడుగా భగవంతుడు మన చక్రధారియై చెంతనె యుండగ |త..|

మ్రుచ్చు సోమకుని మును జంపిన ఆ మత్స్య మూర్తి మన పక్షము నుండగ |త..|

భూమి స్వర్గమును పొందుగ గొలిచిన వామనుండు మన వాడై యుండగ |త..|

దశ గ్రీవు మును దండించిన ఆ దశరథ రాముని దయ మన కుండగ |త..|

దుష్ట కంసుని ద్రుంచినట్టి శ్రీ కృష్ణుడు మనపై కృపతో యుండగ |త..|

రామదాసుని గాచెడి శ్రీమన్నారాయణు నెఱ నమ్మి యుండగ |త..|


Acknowledgments:
Thanks for the lyrics at:
http://www.engr.mun.ca/%7Eadluri/telugu/classical/musical/rit/ramadasu.html

How can a bound soul attain salvation?

Devotee — What must be the state of mind of a bound soul for attaining salvation?

Sri Ramakrishna — By the grace of the Lord when one develops deep vairagya (non-attachment; dispassion), one can be freed from this attachment of ‘woman and gold’. What is deep vairagya? Whatever is going on let it be; you just go on repeating the name of the Lord ­ this is mild vairagya. He who has deep dispassion, his prana (life breath) becomes restless for Bhagavan ­ like the mother for the child in her womb. He who has deep dispassion does not want anything but Bhagavan. He sees the world as a deep well, a death well. He feels he is perhaps drowned. He looks upon his owns as venomous snakes. He always wants to run away from them. And he does run away. He does not think, ‘Let me first arrange for my family. I will then think of the Lord.’ He has great will power.

What is deep dispassion like? Listen to a story.....

Once there was a drought in a certain region. All the farmers were digging canals to bring water from afar. A farmer had great determination. One day he resolved that he would go on digging till water from the river flowed along the whole canal. And here the time came for his bath. His wife sent him some oil through her daughter. The daughter said to him, ‘Father, it is time for your bath. Massage your body with the oil and take your bath.’ He replied, ‘Please go away, I have some work to do.’ It was past midday. The farmer is still at work in his field, forgetting all about his bath. Now his wife came to the field and said, ‘Why haven’t you taken your bath yet? Your rice is getting cold. You are always over doing things. If the work is not yet accomplished, do it tomorrow, or do it after your meals.’ Taking the spade in his hand the farmer hurled some abuses at her and made her run away. And said he to her, ‘You have no sense. There have been no rains. There is no crop. What will the children eat? Without food, we shall all starve to death this time. I have vowed that I shall bring water to the field today, after that I shall think of bath and food.’ Seeing his mood and determination, the woman ran away. The farmer worked very hard throughout the day and joined the canal to the river in the evening. He then sat on its bank and enjoyed seeing the river water gurgling in the field. He was now at peace and full of happiness. He went home and calling his wife he said to her, ‘Now bring some oil and prepare a smoke.’ Then in a carefree mood he took his bath, ate his meals and snored happily in his bed. This kind of determination is an illustration of deep vairagya.

And there was another farmer, he was also bringing water to his field. His wife went and said to him, ‘It is already late. Come on now, there is no need to work so hard.’ Without saying much in protest, this fellow put down his spade saying, ‘Since you say so, I am coming.’  (All laugh.) This farmer then could never bring water to his field. This is the example of mild vairagya.

“Just as without great determination water did not reach the field of the farmer, in the same way the man does not attain the Lord.”


Source: Sri Sri Ramakrishna Kathamrita
http://www.kathamrita.org/kathamrita.htm

ఏ తీరుగ నను దయ చుసెదవో

రామదాసు కీర్తన: ఏ తీరుగ నను దయ చుసెదవో  - Ramadasu Sankeertanas

ఏ తీరుగ నను దయ జూచెదవో ఇన వంశోత్తమ రామా నా తరమా భవ సాగర మీదను నళినదళేక్షణ రామా |ఏ తీరుగ...|

శ్రీ రఘు నందన సీతా రమణా శ్రితజన పోషక రామా కారుణ్యాలయ భక్త వరద నిను కన్నది కానుపు రామా |ఏ తీరుగ...|

క్రూర కర్మములు నేరక చేసితి నేరములెంచకు రామా దారిద్ర్యము పరిహారము సేయవె దైవ శిఖామణి రామా |ఏ తీరుగ...|

వాసవనుత రామదాస పోషక వందనమయోధ్య రామా దాసార్చిత మాకభయమొసంగవె దాశరథీ రఘు రామా |ఏ తీరుగ...|

Acknowledgments:
Thanks for the lyrics at:
http://www.engr.mun.ca/%7Eadluri/telugu/classical/musical/rit/ramadasu.html

చుట్టూ పక్కల చూడరా చిన్నవాడా

Here is yet another gem from the pen of Sirivennela Sitarama Sastry garu, beautifully picturised by the Director.


చుట్టూ పక్కల చూడరా చిన్నవాడా
చుక్కల్లో చూపు చిక్కుకున్నవాడా ||చుట్టూ పక్కల||
కళ్ళ ముందు కటిక నిజం
కానలేని గుడ్డి జపం
సాధించదు ఏ పరమార్ధం
బ్రతుకును కానీయకు వ్యర్ధం ||సాధించదు||
చుట్టూ పక్కల చూడరా చిన్నవాడా
చుక్కల్లో చూపు చిక్కుకున్నవాడా

స్వర్గాలను అందుకొనాలని వడిగా గుడి మెట్లెక్కేవు
సాటి మనిషి వేదన చూస్తూ జాలి లేని శిలవైనావు
కరుణను మరిపించేదా చదువు సంస్కారం అంటే
గుండె బండగా మార్చేదా సాంప్రదాయమంటే ||కరుణను||

చుట్టూ పక్కల చూడరా చిన్నవాడా
చుక్కల్లో చూపు చిక్కుకున్నవాడా

నువ్వు తినే ప్రతి ఒక మెతుకు ఈ సంఘం పండించింది
గర్వించే ఈ నీ బ్రతుకు ఈ సమాజమే మలిచింది
ఋణం తీర్చు తరుణం వస్తే తప్పించుకుపోతున్నావా
తెప్ప తగలబెట్టేస్తావా ఏరు దాటగానే ||ఋణం||

చుట్టూ పక్కల చూడరా చిన్నవాడా
చుక్కల్లో చూపు చిక్కుకున్నవాడా
కళ్ళ ముందు కటిక నిజం
కానలేని గుడ్డి జపం
సాధించదు ఏ పరమార్ధం
బ్రతుకును కానీయకు వ్యర్ధం
చుట్టూ పక్కల చూడరా చిన్నవాడా
చుక్కల్లో చూపు చిక్కుకున్నవాడా

Swami Vivekananda's Compassion

Source: Book titled 'Swami Vivekananda, The friend of all'.

One winter Swamiji went to Deoghar as a guest of Priyanath Mukherjee accompanied by Swami Niranjananda. One day, while taking a walk with his brother disciple, Swamiji saw a man lying helpless by the side of the road writhing in pain. Swamiji moved closer to the man and found he was suffering from acute dysentery. He felt the man needed immediate medical treatment, but first, he must be moved from road side. But where to take him? He thought of Priyanath's house. However, Swamiji himself was a guest, how could he take this unknown man there? Priyanath babu might be offended. He thus hesitated for a moment and then made up his mind to serve the helpless man at all costs. So, with the help of Swami Niranjananda, he brought the man to Priyanath babu's house and placed him on a bed, cleaned him thoroughly, clothed him and began to apply hot fomentations. As a result, the man soon recovered. Instead of being vexed, Priyanath babu filled with admiration for this wonderful expression of Swamiji's love.

ఎంతవరకు ఎందుకొరకు...

Here is another classic inspirational song from Sirivennala Sitarama Sastry garu:

ఎంతవరకు ఎందుకొరకు ఇంత పరుగు అని అడక్కు

గమనమే నీ గమ్యమైతే బాటలోనే బ్రతుకు దొరుకు

ప్రశ్న లోనే బదులు వుందే గుర్తు పట్టే గుండె నడుగు

ప్రపంచం నీలో వున్నదని చెప్పేదాకా ఆ నిజం తెలుసుకోవా

తెలిస్తే ప్రతి చోట నిన్ను నువ్వే కలుసుకొని పలకరించుకోవా

ఎంతవరకు ఎందుకొరకు ఇంత పరుగు అని అడక్కు

గమనమే నీ గమ్యమైతే బాటలోనే బ్రతుకు దొరుకు

ప్రశ్న లోనే బదులు వుందే గుర్తు పట్టే గుండె నడుగు

కనపడే ఎన్నెన్ని కెరటాలు, కలగలిపి సముద్రం అంటారు

అడగరే ఒకొక్క అల పేరు

మనకిలా ఎదురైన ప్రతివారు

మనిషనే సంద్రాన కెరటాలు

పలకరే మనిషి అంటె ఎవరూ

సరిగ చూస్తున్నదా నీ మది గదిలో నువ్వే కదా ఉన్నది
చుట్టూ అద్దాలలో విడి విడి రూపాలు నువ్వు కాదంటూ
అది నీ ఊపిరిలో లేదా గాలి
వెలుతురు నీ చూపుల్లో లేదా
మన్ను మిన్ను నీరు అన్ని కలిపితే నువ్వే కాదా

ప్రపంచం నీలో ఉన్నదని చెప్పేదాక ఆ నిజం తెలుసుకోవా
తెలిస్తే ప్రతి చోట నిన్ను నువ్వే కలుసుకుని పలకరించుకోవా

మనసులో నీవైన భావాలే బయట కనిపిస్తాయి దృశ్యాలై
నీడలు నిజాల సాక్ష్యాలే
శత్రువులు నీలోని లోపాలే
స్నేహితులు నీకున్న ఇస్టాలే
ఋతువులు నీ భావ చిత్రాలే

ఎదురైన మందహాసం నీలోని చెలిమి కోసం
మోసం రోషం ద్వేషం నీ మతిలి మదికి బాష్యం
పుట్టుక చావు రెండే రెండు నీకవి సొంతం కావు పోనీ
జీవితకాలం నీదే నేస్తం రంగులు ఏం వేస్తావో కానీ

Face the difficulties boldly!

Here is an incident from Swami Vivekananda's life.


The following incident took place during swami Vivekananda's wandering days when he was staying at Varanasi. One day when he was returning from visiting  the Durga temple, a troop of monkeys chased him. To save himself, Swamiji at  first started running, but the monkeys ran still faster and and grew increasingly aggressive. At this time, an old monk who happened to witness the scene called out to him: 'Stop running. Face the brutes!' Swamiji heard his call and turned to 'face the brutes.' Then the monkeys stopped harassing him.


Swamiji drew a great lesson from this apparently simple incident. He said, 'I learnt that one should not run away when faced with with danger or difficulty; instead one must face it boldly. Like the monkeys, the hardship of life fall back when we cease to flee before them. If we are ever to gain freedom, it must be by conquering nature, never by running away. Cowards never win victories. We have to face fear and troubles and ignorance if we expect them to flee before us.'

Medicine to Get Rid of Lust!

Sri Abhinava Vidyatirtha Mahaswamigal

The following is the incident narrated by sri Abhinava Vidyatirtha Mahaswamigal, 35th Jagat Guru of the Sringeri Sarada Peetham:

Source: "Exalting Elucidations"

It is one of my favorite books containing many such invaluable gems from the life of Sri Abhinava Vidya Tirtha Swamigal.

 Here is the narration:

When I was about 20 years of age, two Bairagis, who lived in the banks of the Narmada in Madhya Pradesh, came to Sringeri. They wanted to have Sannidhanam's[Paramacharyal's] darsana and seek some clarification from him. As he was in seclusion at that time, they were unable to approach Him. They met me. One of them looked weak and some what effeminate, while other had powerful muscles and resembled a wrestler.

In course of his conversation with Me, the first one hesitatingly said, "I have been leading a life of renunciation but am not free from sexual desire. While I never misbehaved with any woman, but thoughts troubled me off and on. This was the situation till a few months ago, when I met a Baba and posed my problem to him. He gave me a large packet of powder and said that if I consumed a little of it every day, I would obtain relief. I have been sincerely following his advice. My desires have largely vanished. I think that I have gained a great deal of spiritual benefit. However, my muscular strength has come down and my chest has become little like of a female. My companion is in need of help to deal with the lust. He is hesitant to take the Baba's medicine because he fears that his muscles will become weak. He wanted to ask Guruji whether in the interest of spiritual growth, he should overcome his hesitation and resort to the medicine. I wanted to ask Guruji if I should continue with this medicine or whether Guruji would give me some other medicine without the side effects. We have, however, not had the good fortune of being able to talk to Him. Would you like to keep and use some of my medicine that I have? I can replenish my stock from Baba who gave it to me." I declined his offer.

The second person asked me, "You are young. Are you not troubled by sexual thoughts?" I answered that I was not. At this, both of them asked, almost in unison, "Will you please help us and tell us what we should do?" I answered, "Do not use the medicine. You cannot gain any spiritual benefit by checking the sexual instinct through it. Kings employed eunuchs in their harems because they were confident that they were confident the eunuchs would not be tempted and misbehave with women. However, none regards those eunuchs as great celibates. None deems that they became spiritually great on account of castration. On the other hand, all of regard, sage Suka as established in continence and as spiritually great. His body was intact but he was so free from desire that even damsels in the nude did not care to cover themselves when he passed them. A dumb person does not lie but he is not looked up to as one who never lies. A person who is unconscious is not revered as a yogin just because he is free from all thoughts of the world. Incapacity does not confer spiritual benefit. The medicine with you temporarily and partially reduces you to the state of a eunuch. It is, as

far as gaining spiritual benefit is concerned, no better than castration. I shall provide you a medicine that will enable you to be rid of lust and gain spiritual benefit.

Then I asked them to go to Saradamba's temple, spend half an hour gazing at Her with devotion and to pray to her with faith to rid them of lust. They returned after half an hour. I told them, "In the Durga-saptasati, it is said that all women are the Divine Mother's forms. Whenever you are tempted by the sight of a woman or think of a woman with desire, immediately think of the gracious Divine Mother. Feel that it is She who is in the form of all women. Also implore her now and then from the bottom of your heart to free you from lust." "Need not contempt for women to be cultivated to combat lust?" asked the muscular Bairagi. I replied: "No. Just as desire is bad for your mind, so is hatred. Both likes and dislikes are impurities that agitate the mind. The scriptures speak of seeing the defects in an object just to neutralize a preexisting attachment to born of the notion that the object is pleasurable. The aim is definitely not to generate hatred. Suka certainly did not hate or look down upon any woman. He looked upon everything as the Supreme Brahman". The Bairagis left Sringeri shortly thereafter.

They returned after about a year. This time, both of them looked healthy and muscular. On seeing me, they joyfully said, "Swamiji, your medicine is very effective and has no side effects." I clarified it was not My medicine and that what were working were Saradamba's grace and their dedicated efforts. During this trip, they had the good fortune of getting Sannidhanam's(Paramacharyal's) darsana and blessings.

Poondi Swami

We are fortunate to have a rare video of Sri Poondi Swami:







Those who are yet to read the life history of Poondi Swami can download the great book in Telugu from:
http://saimastersevatrust.org/Books/poondi%20swamy.pdf 


For a brief history in Telugu:
http://www.geocities.com/nagpurbaba/poondi1.htm 


Please find below a brief description of Poondi Swami by Sri Bharadwaja Master garu:


Source: http://www.facebook.com/pages/Poondi-Swamy/40420247644 


Saint of Poondi, by Sri Ekkirala Bharadwaja Master:


Once I had occasion to visit the Samadhi of Sri Seshadri Swamigal in Tiruvannamalai, when the priest there, after giving me the holy water (Teertham) and sacred ash (Vibhuti). suggested that I should visit the "Saint of Poondi". Since Poondi was situated only about twenty miles from there, I assured the priest that I would try to make the visit. Shortly afterwards I met a young Brahmachari from Uttarkasi, by name, Mallikaljuna, and we decided to visit the Saint of Poondi together, and so we soon started off by bus, and arrived at Poondi.


As the bus came to a halt, we jumped out and immediately noticed that on the right side of the road, on an open verandah, an old man was seated and was garlanded very profusely. The first look at him created a poor impression: "If this were to be the Swami of Poondi, then I have come to one who parades himself exactly at the place where the bus stops". And he was looking from the right corner of his eyes at all the people alighting from the bus. I was almost sure that he was on the look out for devotee visitors. His hair was partly tied up into a knot at the top of his head with flower garlands, and the rest of it was falling behind his back. He had a shapely beard, and in his left hand he held a large number of currency notes. In his right hand, between his fingers, were two or three cigarettes, and there were some rings on his fingers, only one of which seemed to be of gold.


I stood for a moment, wondering whether he could be the Swami so highly spoken of by the priest at Tiruvannamalai, and the young Brahmachari accompanying me suggested that we had best find out for sure whether he was the man we had come to see. Upon our enquiry one young man told us that we were in fact in the presence of the Swami whom we had wanted to see. We immediately accepted the situation, and, turning all our fanciful thinking towards the task of patient observation, we offered to garland him with the flowers that we had brought from Tiruvannamalai. The Swami, instead of allowing us to put them around his neck, leaned back so as to be beyond our reach, and taking the garlands with his hand, he kept them away from him. Seeing the rupees in his hands I too offered him one rupee, which he accepted. Then he gave us holy ashes and Kumkum. We then went to the back of the thatched shed, and introduced ourselves to a young man, Mr Ramani from Madras. While the Brahmachari started to talk with him, I kept up my observation of the Swami. The first thing that I observed was that the Swami did not pay attention to his visitors, other than formality demanded of him. He seemed to be not looking at anyone in particular, and I found out that his side-long look was not a look for eager devotees, but was just his natural look, like the left-bent gaze of Bhagawan Ramana Maharishi. Furthermore 'Poondi Swami' was indifferent to the money in his left hand, for not once did he change it over to his other hand, nor did he remove it to, a relaxed position. Nor did he smoke, though he held so many cigarettes between hi fingers, and his mood did not change even with the passing of four hours. Obviously he was not waiting for any devotees, for as they came and went, he paid little attention to them. He seemed neither happy nor bored, nor did he change his sitting posture even once. This was a stunning revelation for me. It was not that he was sitting in meditation or anything like that. He simply was not aware of the way he was sitting, and his body did not demand any attention to it by seeking any change in his posture. On keen observation, this complete unawareness of the separate existence of his body, seemed to correspond with his unawareness of the separate existence of others. When someone comes for his blessings, he focuses his attention as if by an effort, and as soon as his blessing is given (either by accepting the offerings of the visitor, or by giving holy ashes), his focused attention seems to melt into a general, vast, abstract awareness. Even visitors standing for hours in his presence do not attract his attention. Curiosity is totally absent in him.


People who visit him walk towards him, offering fruits, flowers, money, coconuts, incense sticks and camphor. Some offer him tea or coffee, which they fetch from the nearby stalls. Others offer him soda, coca-cola or orange crush, and give him cigarettes or beedies. He accepts, takes them, and puts them aside, paying no attention to them. By evening there are huge piles of these accumulated things, which he never gives to anyone. Every night all these gifts are cleared up and dumped in the rooms behind the Swami, and the heaps have accumulated to such an extent that the rooms seem to be almost full, and all the offerings of of earlier days peep out of the spaces in the shutters. Yet nothing rots nor stinks, and the vapour that can be occasionally sensed is as from fresh flowers, fruits and coconuts. He holds all the money that is offered to him from morning until evening, and this has been going on for the past ten or eleven years. On Saturdays and Sundays the crowds are particularly large, owing to the arrival of those who take off the weekend in order to do homage to him.


Those who visit the Swami repeatedly, know that he never eats nor drinks by himself The thought does not seem to arise at all in him. Some of the devotees lean very close to him and put their offerings straight into his mouth. Even as they approach him he casts a piercing glance at them and at the offering, and immediately seems to decide whether to eat it or not. Sometimes he calmly eats what is put in his mouth, otherwise he takes it with his hand and puts it aside. Generally he does not say anything, except for the occasional 'No' or 'I'll eat later,' 'Keep it there' or 'Hm.' When he accepts drinks, he first transfers the money from his right hand to the left, takes the vessel, and drinks it up, right to the very last drop.


His rejection or acceptance of such offerings does not depend on his liking the articles offered or otherwise. For what he rejects when offered by one man, he accepts from another. In one case that I observed, two people offered him orange squash in two bottles. With one he just glanced at the man, and at the drink, and then kept silent, neither accepting not rejecting. People do not know what to do in such a context. The man stood waiting for a full five minutes, and then requested him to accept it. "Put it there," said the Swami, and again kept silent. After further waiting the man put it where indicated, and stretched out his hands for Vibhuti. "Take it," said the Swami, without even looking at him. The man took a pinch of the Vibhuti and left, casting a searching glance at the Swami and at the bottle of squash still untouched. The next man, a poor villager, walked in and offered a bottle of orange squash. With a sidelong glance the Swami changed the money over to the left hand, took the bottle, and drank it up right to the last drop, looking intently as the very last traces ran down the side of the bottle and into his mouth. He returned the bottle with a belch. He next took up a pinch of Vibhuti, put it on the forehead of the villager, and applied a little Kumkum. The man whispered a petition, to which the Swami said, "Nalladu" (Meaning 'approval or 'sanction' in Tamil), and bowing he too left.


One of the visitors offered the Swami a packet of cigarettes and matches, and tried to put a cigarette in the Swami's mouth, but the Swami took it out and placed it on the side. The man took Vibhuti and left. Another visitor then walked up, put a cigarette in the Swami's mouth, and the latter, like a child, opened it in passive acceptance. When it was lit, the Swami immediately started taking brisk, rapid inhalations of the smoke, and all his attention seemed to be on his new task. It was like a breathing exercise. After just a dozen rapid puffs he had finished more than half of the cigarette, and the man who had offered it bowed gratefully, picked up some Vibhuti and left. The next visitor extended a sweet to the Swami's mouth. The Swami seemed to waken from his engrossment in smoking, looked at it for a moment and took it into his mouth. At the same moment he completely forgot all about the burning cigarette in his hand. A few more people came, and the offerings continued. He accepted a tumbler of coconut water from one, a cup of coffee, a soda, an orange drink, some more sweets, some mango, and so on. It was stupefying to see how he could go on accepting whatever was offered. When it seemed that the fullness of his stomach was the reason of refusing more offerings, he suddenly accepted something from the next person.


Nobody knows exactly who he is He was found for over thirty years wandering about in the neighbouring villages and towns. He never spoke to anyone, never asked anyone for anything, never changed his clothes, never washed. He answered the calls of nature wherever he sat, and never ever washed himself. Yet strangely enough he was never found stinking. When things were offered to him, he would only rarely accept. He only ate what people placed in his mouth, never taking any food in his hands. If he took any cigarettes or matches, they would be seen tied up in a portion of his clothes, but they would never see him smoking them. When in the vicinity of Poondi or Kalasapakkam, he would sit mostly in the sand of an adjoining rivulet. Neither the sweltering heat of the sands on a summer noon, nor the biting cold of winter nights could drive him any place to seek shelter from the extremes of weather. He was found lying for days on end in the hot sands. When it rained, he seemed to be unaware of it. Occasionally he would walk into and around the villages, and would sit wherever suited. He never answered questions of people, regarding his name, place or age. He would bless when his blessings were sought. Very few people recognised him to be the Saint that he undoubtedly was. Most people took him to be a madman. It was a peculiar incident that brought him to the attention of the public. Once he sat on the riverbed, even when the water in it rose up. Usually he sat on a bank and the water flowed past him on either side, but on this occasion the river was quite full. The villagers thought that he had been washed away by the swirling waters, or that he must have been buried in the sand. After some days the water level fell, and huge sand dunes were left behind. Nearly twenty-five days later, when some people were removing the sand heaps, they found the Swami lying under the sand. As soon as the sand was removed, the Swami got up as though from a sleep, and just walked into the village. In this way the Swami was recognised, and so he came to be venerated. Once a milkman of Poondi was carrying five litres of milk on his head. On the way he met the Swami and offered him some. He kept on offering it until the Swami had drunk it all up, and he considered this a rare honour. On another occasion, on Deepavali day, he went and sat in the front yard of a house nearby the Ishwara temple in Kalasapakkam. The housewife came out and was overjoyed to see, the Swami, and offered an oilbath, as is the custom on a holy day. After he kept quiet she applied the oil to his head and body herself and then requested him to go to a pool nearby, where he could take a bath. The Swami agreed and went to the pool, smeared himself with soap nut water and then stretched himself out on the ground. The lady thought that the Swami must have left after taking the bath, and so did not go to look for him. But in fact he remained on the ground for a few days, until a passerby noticed him lying there all covered with termites. He immediately cleared the Swami's body and asked him to get up. The Swami stood up, told the man not to trouble the insects as they were only feeding on him, and then walked away. On another occasion the Swami was seen at a temple in Palagoil, and he used to lie down in the temple in such a way that the Abhisheka water would fall on to his head.


"Paramahamsas like Samvartaka, Aruni, Swetaketu, Jadabharata, Dattatreya, Suka, Vamadeva, Haritaka and others, take eight mouthfuls only, and strive after Moksha alone, through the path of Yoga. They live clothed or naked, at the foot of trees, in ruined houses, or in burning-grounds. With them are no dualities such as Dharma and Adharma, gain and loss, purity and impurity. They look upon gold and stone with the same eye, living on alms, begging from all without any distinction of caste, and looking upon everything as Atma alone. Living as nature made them, freed from the sense of duality, from covetousness, and being engaged in pure Contemplation (Sukla Dhyana) , meditating on Atma, and begging just enough to keep the body and soul together. They reside in ruined houses, temples, straw huts, anthills, the foot of trees, potteries, places of Agnihotra, the sand in the bed of rivers, mountain caves, cavities, hollows of trees, waterfalls etc. Having advanced far on the path of Brahman, being pure in mind, they leave the body through the method prescribed for Paramahamsa Sanyasins." (Bhikshuka Upanishad)

Message to Students

Message to Students By Sri Chaganti Koteswara Rao garu:


మూలము: http://srichaganti.net/

ఎప్పుడూ ఒప్పుకోవద్దురా ఓటమి

Here is a marvelous  song written by Sri Sirivennela Sitarama Sastry Garu:

ఎప్పుడూ ఒప్పుకోవద్దురా ఓటమి, ఎప్పుడూ ఒదులుకోవద్దురా ఓరిమి ||ఎప్పుడూ||

విశ్రమించవద్దు ఏ క్షణం, విస్మరించవద్దు నిర్ణయం అప్పుడే నీ జయం నిశ్చయంరా  ||ఎప్పుడూ||

నింగి ఎంత పెద్దదైన రివ్వుమన్న  గువ్వ పిల్ల రెక్క ముందు తక్కువేనురా

సంద్రమెంత గొప్పదైన ఈదుతున్న చేప పిల్ల మొప్ప ముందు చిన్నదేనురా

పశ్చిమాన పొంచి వుండి రవిని మింగు అసుర సంద్య ఒక్కనాడు నెగ్గలేదురా

గుటకపడని అగ్గివుండ సాగరాన ఈదుకుంటు తూరుపింట తేలుతుందిరా

నిశా విలాసమెంతసేపురా? ఉషోదయాన్ని ఎవ్వడాపురా?

రగులుతున్న గుండెకూడ సుర్యగోళ మంటిదేనురా ||ఎప్పుడూ||

నొప్పిలేని నిమిషమేది? జననమైన మరణమైన జీవితాన అడుగు అడుగునా ||నొప్పి||

నీరసించి నిలిచిపోతె నిమిషమైన నీదికాదు బ్రతుకు అంటె నిత్య ఘర్షణా

దేహముంది, ప్రాణముంది, నెత్తురుంది, సత్తువుంది, ఇంతకన్న సైన్యముండునా?

ఆశ నీకు అస్త్రమౌను శ్వాస నీకు శస్త్రమౌను ఆశయమ్ము సారధౌనురా

నిరంతరం ప్రయత్నమున్నదా, నిరాసకే నిరాస పుట్టదా?

ఆయువంటు వున్నవరకు చావు కూడ నెగ్గలేక శవము పైనె గెలుపు చాటురా ||ఎప్పుడూ||

I was actually trying to roughly translate it to English. Meanwhile, I found a better translation in the internet
at: http://thoughtflights.blogspot.com/2008/11/genius-of-sirivennela-seetaramashastri.html
Here it is:

Never accept defeat, my friend,
never relinquish your patience,
never rest for a moment,
never forget your conviction,
then victory is certain, my friend!

The vast sky is small before a soaring fledgling's wing,
the great ocean is diminutive for the gill of a swimming parr.
Hiding in the west, the devilish twilight has never won by swallowing the sun, my friend,
the ungulped fire-ball swims across the ocean to float in the eastern threshold!
How long can the night make merry?
Who can forestall the sunrise?
The inflamed heart is a fiery sun, my friend!

Is there a moment bereft of pain between life or death at any step in our life?
A debilitated spirit cannot seize this moment.
Life is an incessant war;
our body, our life, our blood, our strength - is there a better legion to fight with?
Hope is your weapon, breath is your armament, the goal is your charioteer;
when we ceaselessly endeavor thus, wouldn't hopelessness itself be hopeless?
As long as life prevails within, the pusillanimous death can declare its victory only on a corpse!

Never accept defeat, my friend,
never relinquish your endurance,
never rest for a moment,
never forget your conviction,
then victory is certain, my friend!

Prayer given by Master EK

On completion of 50 years of life, Master Ekkirala Krishnamacharya's (known as Master EK) followers organized a Golden Jubilee celebrations. A unique souvenir was brought out on the life and works of Master E.K. On that occasion his followers ardently asked the Master to give out an invocation for their use. The Master closed himself in his chamber at Radhamadavam for 10 minutes and brought out with his own hand an invocation for the benefit of the aspirants. The invocation is as under:

May the Light in me Be the Light before me.

May I learn to see it in all.

May the sound I utter reveal the Light in me.

May I listen to it while other speak.

May the Silence in and around me Present itself.

The Silence which we break every moment.

May it fill the darkness of noise we do.

and convert it into the Light of our Background.

Let virtue be the strength of my intelligence.

Let realization be my attainment.

Let my purpose shape into the purpose of our Earth.

Let my plan be an epitome of The Divine Plan.

May we speak the Silence without breaking in it.

May we live in the awareness of the Background.

May we transact Light in terms of Joy.

May we be worthy to find place in the Eternal Kingdom OM.

Source: http://www.worldteachertrust.org/bk/masterek/index.html