Dsicovering Divinity Through Yoga

DISCOVERING DIVINITY THROUGH YOGA
Commentary by Swami Paramarthananda
Transcribed by Sri VLN Prasad
NOTE: Swami Paramarthananda has not verified the transcription of talks.

The transcriptions have been done with Swamiji’s blessings by his disciple.
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General Talks Discovering Divinity Through Yoga
Discovering Divinity through Yōga

sadāsiva samārambhām sankarāchārya madhyamām
asmad āchārya paryantām vande guru paramparām
When we see a beautiful idol of Krishna or any other deity, we

appreciate the beauty of the idol we and even a revere that idol. It is
natural to us. Not only we appreciate this idol, we also appreciate the
sculptor who had created this idol.
We generally say the sculpture has created this idol and if we analyze
how he has created this idol, we will find that the idol is not really his
creation but it was already inside the rock on which he worked. The
rock was an ordinary rock and nobody appreciates the rock when it is an
ordinary one.
But a sculptor has got a special vision by which he knows that out of
this rock a beautiful idol can be created. Thereafter, what does he do to
create this idol? He does not produce anything new. On the other hand,
he only keeps on removing portions of rock.
First he uses big chisel to remove bigger rocks and then he gets some
kind of the shape. There afterwards, he uses still smaller chisels and
removes further portions and then he gets a shape of Krishna. There
afterwards, he will use very fine chisels to remove minute covering
portions and then finally, the Krishna comes to manifestation.
So, he has not produced a Krishna. Krishna has been there in the
already. He has only removed the portions which have been covering
the Krishna, the idol. Therefore, what we talk as a creation is nothing
but removal of the extra portion. This is what we call as the sculpture of
a sculptor.
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So, the rock was not worshipped before when it was on the road side or
on a mountain. Nobody even looked at the rock. In-fact people were
sitting and doing all kinds of things on the rock. Birds may be sitting
and the birds drop.
But once the refine rock comes into the hands of a sculptor and he
removes the obstacles, the obstructions, the very same rock has become
a beautiful Krishna idol. It no more occupies a roadside but it is
installed in a temple and people regularly do Pūja and Namaskāra.
So, when it is an ordinary rock nobody respected. When the extra
obstacles went away and when the Krishna was brought out, it became a
beautiful idol. In the same way, the scriptures point out that every
human being is like an ordinary wayside rock.
Just as a rock has got rough edges and sharp edges which will only hurt
people. Similarly, human being also does not have any value. He is very
ordinary. When he walks on the road, nobody comes and does
Namaskāra to him. But the scriptures point out that every human being
is like a rock.
Just as there is a Krishna hidden within the rock, which can be brought
out by a beautiful sculptor similarly, if a person handles the human
being and removes the extra coverings, every human being also has got
a Krishna inside, Lord inside, divinity inside.
To become divine being, I need not acquire anything I have to only
remove extra coverings, extra impurities, and extra encrustations. As
even the impurities are removed, then the ordinary human being’s
divinity comes to manifestation.
A time comes when all the impurities are gone and then we worship
very same human being as - guru bramha gurur vishnu gurur dēvō
mahēshwara guru sākshāt parabrahma.. So, what is the difference
between Guru and ordinary person?
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Only the difference is that the ordinary person has not yet manifested
the divinity. Guru has removed the coverings and the divinity has
become manifest. So, our entire Sādhana to bring out the divinity is not
acquiring things but removing the extra coverings.
Here, the sculptor goes through three stages. First he uses gross and
very big chisel and removes big chunks of rock because it is totally out
of shape. He removes big chunks of rock and then you get some kind of
a person shape.
There afterwards, he uses a little bit subtler chisel and removes minor
chunks of rock or stone. Then, it has become a finer one but still, he has
to make fine adjustments. Eye lids, nose, nostrils, ear and ear holes he
has to bring out. Finally, he uses the finest chisel to remove the last
layer of minor stone pieces.
Similarly, the scriptures point out that we also have to remove three
layers of obstructions. As even we remove each layer of obstruction by
appropriate Sādhana, the divinity in us becomes more and more evident.
Here, in the case of spiritual Sādhana, what are the obstacles that we
have to remove and what are the chisels that we have to use?
The scriptures point out three layers of covering. The first layer is called
Malam. The second layer is Vikshēpaha and the third layer is called
Āvaranaha. So, divinity is now covered by three layers of obstacles.
The grossest one is called Malam, the next subtler is called Vikshēpa
and the finest covering is called Āvarana.
We have to use three different chisels to remove each one of these
obstacles. What is the chisel to be used in the case of spiritual Sādhana?
We say three types of Yōga. The first one is Karma Yōga, to remove the
grossest layer of obstacle. The next one is called Samādhi Yōga, to
remove the second layer of obstacle. The third is called Gnyāna Yōga,
to remove the finest layer of obstacle.
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karma yōgēna mala nivruttihi, samādhi yogēna vikshēpa nivruttihi,
gnyāna yogēna āvarana nivruttihi. When I go through these three stages
of Sādhanas, I have removed all the three levels of impurities. Then, I
the ordinary human being have become I, the divine one.
The divine human being is called Jīvan Muktaha, the liberated person
who is as sacred, as great as God himself. Today, I will briefly talk
about these three layers of Sādhana. I will briefly mention what is
Karma Yōga, what is Samādhi Yōga and what is Gnyāna Yōga.
Karma Yōga is the first stage of Sādhana just as the sculptor has to use
big chisel to remove chunks of rock. Karma Yōga can be defined as
proper action plus proper attitude. The next question is, what do you
mean proper action? The scriptures divide our actions into three types.
One is called Sātvika Karma, next is called Rājasa Karma and next is
called Tāmasa Karma. Sātvik action is that in which more number of
people are beneficiary. When I do a Sātvik Karma, not only I get the
benefits but more number of people benefit in this society. The greater
the number of beneficiaries, the more Sātvik the action is.
Whereas, Rājasa Karma means an action in which the number of
beneficiaries are lesser. The society does not benefit, the nation does not
benefit the community does not benefit. Maximum family benefits or in
some cases, even family does not get benefited. Only the person gets
benefit.
A Karma in which only very few people are beneficiaries is called
Rājasik action or you can call it selfish action. Whereas, Tāmasik
Karma is that karma in which I will get the benefit but in the process, I
harm so many people. Like any corrupt action, I sell adulterated things
in which I profit but the society suffers, others are harmed.
Therefore, harmful action is Tāmasik Karma. Selfish action is Rājasik
Karma. That which is beneficial to all is Sātvik Karma. Therefore,
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Karma Yōga means Sātvikam Karma in which Rājasam Karma is less
and Tāmasam Karmas are all are avoided.
I don’t do any action which will hurt other people. And selfish actions
are also limited and the actions which will benefit society more, such
actions are more and more. Such an activity is called proper action.
That action need not be religious action. Even an industrialist can
practice that.
I know an industrialist who has got beautiful values. Every government,
every state is inviting him to install his industry in that state. The
government, itself is inviting him and even neighboring countries like
Srilanka, Nepal are all inviting him. Do you know why?
He makes lot of profits, alright. And he has got beautiful policy. A big
portion of the profits he gives to the benefit of all the employees. Many
benefiting schemes are there for the sake of the employees. And the next
thing he does is, for the surrounding villages also he does lot of good
things.
He establishes hospitals for their benefit, water system etc. Almost what
the government does, he does 25 percent of the government’s job.
Therefore, government is happy to invite him. They say we will give
you all the cooperation; you please install your industry.
No doubt he is getting profit, no doubt he is enjoying luxurious life, and
not that he is on the street. Even though he is enjoying luxurious life, a
big amount of profits he uses for welfare schemes. Therefore, society
likes him, village likes him, government likes him and even neighboring
country invite him.
Such action I call Sātvikam Karma. This is called proper action. Then
the next thing is proper attitude. What do you mean by proper attitude?
Attitude in Sanskrit is called Bhāvana. Attitude towards what? -
Attitude towards both the action as well as the result of action.
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Because as we do action, not only we are actors doing the action, every
action is going to produce a result also. If I start an industry, it may
succeed, I may get great profit or it may utterly fail also. Or it may not
be as successful as expected.
So we have to face the two things constantly. They are Karma and
Karma Phala. What is proper attitude towards Karma and Karma
Phala? Our scriptures point out whatever Karma you do, you do
wholeheartedly. Never do any action half heartedly. You do not do any
action grumbling and mumbling.
Even the smallest action of cleaning your plate after eating also be done
wholeheartedly. So, from the smallest action, ordinary action to the
biggest activity that you undertake, everything you do wholeheartedly
and you can convert it in to an offering to the Lord.
When you are offering your action to the Lord, then certainly you will
do the action properly because what you have to offer should be good
thing. When you want to offer to the Lord, you don’t take any fruit. You
make sure that the fruit is good one.
Therefore, if I convert every action into an offering to the Lord, then my
sincerity will be involved, my commitment will be involved and that is
dedicated action. That Bhāvana is important (Commitment and
Sincerity).
Not only should I have the attitude of offering towards every action,
when the result comes, I should accept all the results as Ēshwara’s gift.
Whether it is favorable result or unfavorable result, whatever Bhagawān
gives is just result.
When the human beings give the result, in a court also we may doubt
whether the judge has received some money because everywhere there
is corruption. Whereas, the God gives the result of action, he does what
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is just and proper. As they say, I get not what I desire but I get what I
deserve.
Therefore, Lord can never be unjust and therefore, I cannot blame
anyone. I am reaping the result of my action. Therefore, what should be
the Bhāvana? - Ēshwara’s gift. In Sanskrit, these two Bhāvanās are
called Ēshwarārpana Bhāvana and Prasāda Bhāvana.
In the study group you should have discussed this - Ēshwarārpana
Buddhi (Buddhi means Bhāvana) and Prasāda Bhāvana. So, these two
Bhāvanas put together is called Yōga. Karma means Sātvikam Karma,
Yōgaha means Ēshwarārpana Prasāda Bhāvana.
Therefore, Karma Yōga means do proper action and also entertain
proper attitude towards the action and result. This is first stage of
Sādhana called Karma Yōga Sādhana. By following this Karma Yōga
Sādhana, what benefit will we get?
As I said, the benefit is the removal of the grossest layer of impurity
known as Malam. What do you mean by Malam? Malam literally means
dirt or impurity. Even in Hindi that word must be there Nirmal. Nirmal
means free from Mala. What is the Malam (dirt) that we have?
The dirt that we have is, we divide the world into two parts. One part of
world we think is the cause of sorrow and the other part of world we
think is the cause of happiness. We have divided the world into two as
source of joy and source of sorrow.
Once we have divided the world into source of joy and source of
sorrow, our scriptures point out that this is the biggest error that we
commit. This is one of the basic wrong conclusions of human being.
Then, what is the fact? The world is neither a source of joy nor a source
of sorrow.
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The world is only the world. But we are thinking that this is an object of
joy or this is an object of sorrow. How do you know that? It is very
simple. What a person considers as a source of joy, the very same thing
somebody else considers as the source of sorrow.
What is one person’s food is another person’s poison. Suppose the
teenagers bring western music or rock music and suppose the parents
love Classical music (either Carnatic or Hindustani). They consider that
the rock music is headache. They not only can appreciate but it is such a
noisy thing that it creates headache.
But the teenager considers it as a source of joy. Now, tell me rock music
is source of joy or sorrow. It is neither source of joy nor source of
sorrow. If it is source of joy, everybody should get happiness. If it is a
source of sorrow, everybody must get sorrow.
But the very fact that some people find happiness in that and some
people find unhappiness in that indicates it is not either. It is our
projection that this is source of joy and this is source of sorrow.
Similarly, regarding television also often in many houses even quarrel
comes.
Child says I want watch Cricket match, the mother she wants to watch
another program and the father wants to watch another program. Often
there is quarrel and sometimes they even plan to have two or three TV’s
so that you watch cricket, I will watch Chitrahar and another will watch
Discovery Channel.
Now tell me, which is the source of joy and which is the source of
sorrow? For the child cricket match is wonderful and the other person
says (Bernard Shaw) cricket match is a game played by 11 fool and
watched by 11000 thousand fools. But a cricket crazy person will get
angry at this statement.
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Therefore, world is a neither a source of joy nor a source of sorrow. If I
consider the world as source of joy or sorrow I will be disappointed
because I have to struggle getting things and getting rid. The whole life
will become a problem. Therefore Karma Yōga will teach me a lesson
that a world is neither a source of joy nor sorrow.
This is the first stage of Sādhana. Then comes the second stage of
Sādhana called Samādhi Yōgaha. To take the Krishna Idol is example,
first layer has been removed and now you have to set aside the bigger
chisel and you have to bring next chisel and that is the next layer of
Sādhana.
What is Samādhi Yōga? Samādhi Yōga means integration of the
personality. Whether you want to lead a material life or whether you
want lead a spiritual life, any life requires an integrated personality.
Integration means what? The different factors must function in co-
ordination.
Suppose there is a music concert and the singer is there, tabala person is
there, harmonium is there and sārangi is there. All these people should
have coordination. Otherwise, you cannot enjoy the concert. Even in
sports, there are 11 people. To succeed, what coordination is required!
Middle man is there, bat is there, the wicket keeper is there, and the
players on the left and right side are there. They must have wonderful
coordination. In a beautiful team, you find that he will pass the ball even
without seeing whether other person is there or not because he knows
that the person would have come.
You watch World Cup football. In the time we close the eyes they will
pass the ball and a person will be exactly there. That means what? It
shows their wonderful coordination by sheer discipline. Similarly, in a
cricket match what a coordination is required between the fielder, the
bowler and the wicket keeper!
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Even for a business to be successful different departments must have
coordination. In the same way, if you take our entire body, it is a team
work done by 11 organs. So, there are 11 people in a cricket team,
football team also has 11 people and in our life also there are 11 organs.
indriyāni dashaikancha pancha chēndriya gōcharāha - indriyāni dasha
means 10 sense organs and ēkam means one additional organ. So the ten
sense organs means 5 sense organs of knowledge and five sense organs
of action such as hand, legs etc and one coordinating organ called mind.
If you want to come here to listen to the talk, how many organs must
have functioned? First your legs must function to come here. If you are
coming by car or scooter, your hand must coordinate. You all came here
and should be able to sit. Therefore hands, legs, all of them should
coordinate well.
There afterwards, your ear must be in good condition. Not only that, but
above all, even if you are sitting here and even if your ears are function
well, you can listen only if your mind is in this hall. Your body is in this
hall but whether your mind is in this hall or not, only you know. I only
have to hope that your mind is in this hall.
Imagine at this moment, you are thinking of what has happened to
Vajpayee or what is going to happen to India, who is going to be the
next Prime Minster? Suppose some event is there and your mind is not
there. The problem is that you don’t have coordination. Body is there,
the ears are there but the mind refuses to coordinate. My talk is a waste.
Therefore, even to hear this talk for one hour, all your organs must
coordinate. If you plan to write notes also, then immediately your hand
must cooperate. Therefore, every stage of life is a team work conducted
by 11 organs - five organs of knowledge, five organs of action and one
organ called the mind or inner equipment.
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In the morning, we will be at home but we will be worried about the
office and its work. Even while we eat, we do not eat well as our mind
is in the office. Once we go to office, our mind is at home. And when
we come to something else, then again the mind is elsewhere.
Most of the time, our life is mechanical life. Therefore, the scriptures
point out that you can never succeed with such a mechanical life. That is
why any field, even the sports people you see, a cricketer practices
Yōga, he practices running. In the Olympics and all, there are
psychologists guiding them.
Before lifting weight, he should know how to concentrate. We can
watch the Olympic weight lifter. He closes the eyes, practices
meditation and he has to give an auto suggestion that I will be able to
lift this weight. So, psychologists are going with the sports people
because the total mind is required.
And in cricket, when a fast bowler is bowling, and if concentration is
gone for one second, all the three stumps will disappear. Therefore, you
will see that if anybody walking around, they will ask them to not to
walk. So, without concentration, sports are not possible, study is not
possible, and any field is not possible.
Therefore, integration is next stage. A restless personality should
become coordinated personality and for that, wonderful discipline called
Ashtānga Yōga is prescribed in the Shāstra. Otherwise it is called
Samādhi Yōga. And by the practice of that, I learn to coordinate my
body, my sense organs and my mind.
So a restless, wandering, wavered mind is brought together. When the
sunlight is falling on a piece of paper, that sunlight cannot burn that
paper. But if you use a convex lens, and all the sunlight is converged to
a point, then the power of the sunlight is so much there is a cumulative
effect that it can burn the paper. Sunlight is the same but it is converged.
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Similarly, we have got so much of energy but it is dissipated because of
non-coordination. By the Samādhi Yōga, we get Ēkāgrata that our
fullest personality is available for any type of work in hand whether it is
spiritual or material.
Therefore by the second Sādhana called Samādhi Yōga, I remove
disharmony from my personality. In Sanskrit, disharmony is called
Vikshēpa, wandering mind. So, samādhi yogēna vikshēpa nivruttihi. So,
karma yogēna mala nivruttihi, samādhi yogēna vikshēpa nivruttihi.
Then comes the final thing and that is gnyāna yogēna āvarana
nivruttihi. Āvaranam is the subtlest form of covering and that Āvaranam
is nothing but self ignorance. Self ignorance means whatever we have
been seeking in life that is already within us. We do not know that.
It seems there was an ashram and that Swāmiji was only talking about
the ashram. In that ashram they wanted water. They tried various
methods and they could not get water. They had to draw water from
some canal or some lake which is far away (few kilometers away). They
even spend lakhs of rupees to get the water.
That Swāmiji was once standing with a water diviner. A water diviner is
a person who has special equipment and when he goes with that
equipment, if there is water down below, one rod will move violently.
That Swāmiji was standing in once place and that water diviner said that
there is a big source of water underneath where you are standing.
But this swami, not knowing that the source of water is right underneath
in his own ashram; He need not spend money at all for that water, only
digging needs to be done. That Swāmiji was jumping with happiness
because for the same water, he was depending on so many external
factors.
There also lot of problem might be there. Pipe leak can be there or some
other problems can be there or the canal can go dry. Similarly,
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scriptures point out that we have got a source of happiness within
ourselves. Just water is underneath, right under the feet of Swāmiji
similarly, we all have got an eternal, permanent, non-drying source of
Ānanda within ourselves.
But unfortunately, we have not divined it because for that you require
water diviner (Guru). So, water diviner alone can spot and we do not
know that. Not knowing that the source of happiness and security is
within ourselves, we are going after external sources of happiness and
security.
We all know what will happen if we depend upon external factors.
Everywhere that is the problem. If India depends upon America or
Russia for anything, we do something or the other which the Americans
don’t like, they impose sanctions.
That means every time we have to put Namaskāra to them and whatever
pleases them alone we should do. It is because we are dependent on
them. Whole life as long as long we depend upon someone, everybody
blackmails us. I don’t know whether it happens here or not but in
Madras it happens.
Rainy seasons come and then the roads are flooded, bus services are not
there then the auto rickshaw guy does not consider it to be an
opportunity to serve the people. Instead, he considers that as an ideal
opportunity for him to fleece the people. He will say for 1 Kilometer it
is Rs. 100 because I am dependent on him.
So, whenever we depend on people - sarvam paravasham dukham
sarvam ātmavasam sukham ētad vidyāt samāsēna lakshanam sukha
dukhayōh. The moment you depend, your life becomes miserable.
Even if you depend upon maid or servant, they will black mail. If you
have got driver dependence, they will black mail. Any dependence,
people will black mail.
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Therefore, always the tendency is to become independent. That is why
India is struggling to make everything indigenously. If you find bus is
creating a problem, we try to get a scooter so that I need not depend. So,
our struggle is not to depend upon external factors to be happy.
So, intelligent life is to be happy and secure without depending upon
external people, external situations, and external objects. Even if you
depend upon the corporation for power, you had it. In summer you will
have AC, you will have cooler but what will happen if power is not
there?
Now what you do to become independent? You try to get a generator.
Then for the generator you require a mechanic because it often goes out
of condition. During that time, mechanic will have demand. He will ask
Rs.200 or Rs. 300. Then what will you do? You try to learn that so that
you do not depend upon mechanic. You can repair it by yourself.
So, all the time you are struggling for not to depend upon anyone or
anything. That independence is called freedom or Mōkshaha. Therefore,
final stage of Gnyāna Yōga is discovering the fact that for my
happiness, I don’t require anyone. For my security, I don’t require
anyone or anything.
yastu ātma ratirēvasyāt ātma truptascha mānavaha ātmanyēvacha
santushtaha tasya kāryam navidyate - The one who is happy with
himself is not dependent on the world. If people are around, he will
enjoy their company. It is like having the corporation water with your
own water spring. As long as local water is available, you will use.
Or I give the example of UPS. You keep a UPS (uninterrupted power
supply). When the local power is available, you use it. If it is not
available, you will have got your own power supply. Similarly,
scriptures say you should have you UHS (uninterrupted happiness
supply) from the spring inside.
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As long as people are available around, things are available, enjoy the
happiness, nothing wrong in it. But if they are not available, then switch
on. You need not even switch on - it will automatically be switched on.
So, that person who is happy with himself and who is not disturbed by
whatever happens in the creation, is a liberated person Mukta
Purushaha.
What is required for that is - removal of the ignorance. What is the
ignorance? I require external world to be happy. That is the wrong
notion. I don’t require but it is within me. There also, even after
knowing that the water is underneath, you have to go through some
procedure to bring out the water.
It is not enough that you know the water but it requires some
procedures. You have to dig and there is special equipment you bring.
Rig is required.
āptōtkin khananam tadōparishilāt dyutkarshanam swīkrutim nikshēpah
samapēkshate nahi bahi shabdhaistu nirgacchati tadvad bramha
vidōpadēsha manana dhyānādi bhirlabhyate mayākārya tirōhitam
svamamalam tatvanna duryuktibhhi
So, you have to go through three stages. Water diviner should come and
say that there is water down below otherwise, you dig and waste of
money. What is the second stage? You have to remove the stones,
rocks, clay etc. There afterwards, you have to connect a pipeline to
bring out the water.
Similarly, the scriptures point out that three stages are required known
Shravanam, Mananam and Nidhidhyāsanam. By going through the
Shravana, Manana and Nidhidhyāsana(I don’t want to go the details of
the three stages), by going through these three stages, one will know I
am the source of happiness.
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All the obstacles are removed by Mananam. Through Nidhidhyāsanam,
the link, the connection is made so that I tap my own Pūrnatvam all the
time. Bhagavad Gita tells - ātmanyēva ātmanā tushtaha sthita pragyna
stadōchyate. Therefore, final thing is called Gnyāna Yōga by which we
learn to tap the happiness of ourselves.
There afterwards, we need not negate external happiness. When the
power is there you use it. You need not use UPS all the time. Similarly,
when the world is there giving you joy, enjoy it. When something that
you are having is gone, or a person whose presence we enjoyed is gone,
either temporarily gone to another place or permanently dead and gone;
These are all part of life. I cannot hold on to any source of joy
permanently. Anytime, any object can be removed from me. Even if
everything is removed, I have got the spring of Ānanda. Through
Gnyāna Yōga, I have removed the last obstacle of Āvaranam and I
enjoy the Pūrnatvam in myself.
Not only all the obstacles are removed and not only I become a source
of joy for myself, such a person will become source of joy for the other
people also because he helps the others by becoming a Guru.
Therefore, a Guru is one who has discovered the spring of Ānanda in
himself and like a water diviner, he will help every human being to
discover the spring of Ānanda in himself by the teaching of tat tvam asi
- you are the spring of Ānanda.
Therefore, what is entire spiritual Sādhana? - Karma Yōga + Samādhi
Yōga + Gnyāna Yōga remove Malam, remove Vikshēpa, remove
Āvaranam, and then find the spring of Ānanda in yourself and also
distribute that Ānanda to everyone.
Of these three, the final stage of Gnyāna Yōga is very elaborately
discussed in our scriptures. Karma Yōga and Samādhi Yōga are
discussed in the first part of the scriptures. Gnyāna Yōga is discussed in
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the last part of the scriptures. Karma Yōga and Samādhi Yōga together
are called religion.
Gnyāna Yōga is called philosophy. Karma and Samādhi Yōga are
discussed in the first part of the Veda, our scriptures. Gnyāna Yōga is
discussed in the last part and therefore it is called Vedanta. Vedanta
means the final part of the Veda. Beginning part of Veda is called is
what Veda Pūrva.
Veda Pūrva deals with Karma and Samādhi Yōga and Veda Anta deals
with Gnyāna Yōga. Thus, the entire Vedas help us in removing all the
obstacles and enjoy happiness in ourselves. These Vedas are condensed
in the Bhagavad Gita by Lord Krishna.
That is why Bhagavad Gita is most popular scripture because the
Bhagavad Gita contains the essence of the Vedas that is, Karma Yōga +
Samādhi Yōga + Gnyāna Yōga. So, by the study of scriptures we get the
benefit. Therefore, I would request you to study the scriptures. It is not
to satisfy any one, study of scriptures is beneficial to us only.
To study the scriptures, we require the guidance of someone who will
know how to give the meaning properly. Even to learn tennis which is
after all hitting the ball with a racket, there is a Guru. Even though it is
nothing but a ball and a bat, I require a guide to show how to hold the
racket and how to hit the ball.
For cricket MRF Foundation is there, and Tennis foundation is there. If
the sports require a Guru, what to talk of the subtlest science called
spirituality! Therefore, it requires guidance of a person who knows how
to handle the scriptures properly.
Fortunately, you have got Brahmachāri Tushta Chaitanya here and I
request all of you to make use of his presence, study the scriptures. Use
the chisel and you all will become from ordinary rock to beautiful
Page 17 of 18
Krishnas and beautiful Ramas and beautiful Devis which is happiness
for you and others. With these few words, I conclude.
Poornamadah Poornamidam Poornaath Poornam Udachyathe
Poornasya Poornamaadaaya Poornameva Vasishyathe
Om shanti shanti shantihi
Page 18 of 18

Dsicovering Divinity Through Yoga

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DISCOVERING DIVINITY THROUGH YOGA

Commentary by Swami Paramarthananda

Transcribed by Sri VLN Prasad

NOTE: Swami Paramarthananda has not verified the transcription of talks.

Arsha Avinash Foundation

Download from www.arshaavinash.in

Discovering Divinity through Yōga

When we see a beautiful idol of Krishna or any other deity, we

Om shanti shanti shantihi

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