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October 1st, 2006



Sai Ram

With Pranams at the Lotus Feet of Bhagavan,

Dear Brothers and Sisters,

Last week, within the limited time, we dealt to some extent with all that is important and relevant concerning the performance of yagna as given in Yajur Veda and what it stands for. Yajur Veda prescribes the three kinds of yagnas to be performed by householders, three types of yagnas to be performed by kings and rulers, three types of yagnas to be performed by saints and sages living in the forest, and describes certain branches relating to Jyotish Shastra, Vastu Shastra and Vyakaran Shastra. These have been dealt with to some extent last week.

During the close of the talk, I also brought to your attention how Sama Veda speaks about it. I also explained to some extent that Yajur Veda has in its connotation etymological meaning: to worship or contemplate on God.

Today we will explore the meaning and significance of Aum. Aum is a prefix to every mantra. Without the Aum, a mantra loses its value.

This Aum has 4 parts. The first sound is ‘Aa’, the second sound ‘Uu’, the third sound is ‘Ma’ (Anil Kumar demonstrates the actual pronunciation) and the fourth part is ‘Mmm’. The first three all culminate with ‘Mmm’, the fourth part. These are the 4 parts of Aumkara. These insights come from Bhagavan’s Divine Discourses.

To share some knowledge, to provide you with information and to empower you to participate effectively, I want to bring the significance of ‘Aa’, ‘U’, ‘Ma’ and ‘Mmmm’ to your attention, and to help you to understand the significance of each of the four states of consciousness that these parts represent. (Anil Kumar demonstrates again.) We shall study each one as explained by Bhagavan.

Four levels of awareness in AUM

The first part of Aum is letter ‘A’. The ‘A’ represents the waking state or jagrath. This is the first level of awareness or consciousness. This is the waking state. In this state, you think, you see, you hear and you experience. This waking state connects to and is experienced by all three of our major aspects, the body, the mind and the Atma.

Waking state is experienced with mind, Body and Atma

All three, the mind, the body and the Atma, grant you worldly experiences in the waking state, along with the five senses of perception, called jnanendriyas, and the five senses of action, called karmendriyas. In the waking state, we experience with the body, mind and Atma (or the ‘MBA’ to help you remember), and with the karmendriyas and jnanendriyas. The waking state is represented by the ‘A’ in Aum, the first part of Aumkar.

Dreaming state is experienced with mind and Atma

The second part of Aum, the ‘U’, represents the dreaming state. In the dream state, the body is at rest in bed, but the mind may travel anywhere and everywhere. It can journey to New York or Paris without a ticket. In the dreaming state, you can beat anybody, finish anybody off, or you can imagine that you are the President of America. Why not? In the dreaming state, you are free to dream what you want. So the ‘U’ in Aum represents the dreaming state or swapna. In this state, you only have two aspects involved and participating--the mind and Atma. So, the MBA (mind, body and Atma) is involved in the waking state; but only the MA (mind and Atma) is involved in the dreaming state.

I would like to draw your attention here also to one important point as explained by Bhagavan. All of your experiences in the waking state are called visudu. The experiencer who sees and listens, who feels all the stimuli and responds, is called visudu. The experiencer in the dreaming state is what we call taijasa. Taijasa is an experiencer and visudu is an experiencer. Visudu is the one who experiences the waking state, and is represented by the first part of Aumkara, the ‘A’. Taijasa is the one who experiences in the dream state, and is represented by the second part of Aumkara, the ‘U’.

Only Atma is present in the deep sleep state

The third part of the Aumkara, the ‘Mmm’, relates to the state of deep sleep or sushupti. In this state, there is no mind involved; there is only Atma, the spirit, pure consciousness as a witness. The experiencer in this state is called pradnya.

So once again, the experiencer of the waking state is visudu, the experiencer of the dreaming state is taijasa, and the experiencer of the deep sleep state is pradnya. Understand clearly that though the experiencer has three names in three different levels of consciousness, three different levels of awareness, the experiencer is one and the same. It is the same Atma in all the three states, but we call the experiencer visudu in the waking state, taijasa in the dreaming state and pradnya in the deep sleep state.

The same atma has different names in different states

To your co-workers, you may be the boss. To your wife, you are the husband. To your children, you are the father. Still, despite that, you are one and the same person. Your capacities in each of those roles, however, are each quite different. In the office, you function as a boss and are quite friendly with your colleagues. For the wife, you earn money to keep your household running and allow your wife to manage things. With your children, you command and teach them, getting things done for them and with them. Despite this, throughout these experiences you remain the same person. This is the example given by Bhagavan.

Similarly, friends, you may call the experiencer within you as visudu or taijasa or pradnya, depending upon the state you are in. These are the three names given to the same Atma, which is based upon which of the three states of consciousness or levels of experience you are experiencing at any given time. This Atma in me is present everywhere, in each of us at all times, as Bhagavan taught us yesterday when He said:

Atmavat Sarva Bhutani,

Isa Vaasya Midagam Sarvam.

This means that the Atma is present in all beings, that Atma is all-pervasive. This consciousness is all-pervasive. The individual consciousness and the collective or cosmic consciousness are one and the same. This universal consciousness is the final fourth state, the Aum.

Atiratha or the final state of AUM is the ultimate

The fourth and final state of Aum is ‘Mmmm’, and this state is called atiratha. The atiratha state of consciousness is completely non-dual. It is supreme and eternal. This state is called thuriya. The atiratha state is called the thuriya state - the ultimate.

The waking state is jagrath, the dreaming state is swapna, sushupti is the state of deep sleep and atiratha is the thuriya state, the ultimate. In this state of the ultimate, thuriya, this consciousness is called vaisvanara.

(Someone in the audience asks for something to be explained again.)

Good, good. I am happy that you ask because I didn’t know whether you had understood me or not. Consciousness functioning just at the level of the mind is the dreaming state. Consciousness functioning at both the level of the body and the mind is the waking state. Consciousness functioning without the body is the dreaming state, and without the body and the mind, it is the deep sleep state. In that deep sleep state, the Atma is all that is present, all that is experiencing. The totality, the absolute in the Aum, the final one, is atiratha.

Aumkar has: (Anil Kumar illustrates on the board)

A – Waking state

U – Dreaming state

M – Deep sleep state

All of them together make up Aumkar.

All states in their totality represent Aumkar

In all its totality, the cosmos is represented in the Aumkar. The individual self experiences deep sleep through the Atma, the dream state through the mind and Atma (MA), and the waking state through the mind, body and Atma (MBA). So this waking state or jagrath state of consciousness is visudu. The dream state is taijasa and deep sleep is pradnya. The whole totality Aumkar is vaisvanara.

Jagrath is experienced by the MBA, taijasa by a combination of only two, the MA, while deep sleep is known only by the Atma. Am I being clear? I think this clarifies the whole thing (pointing to the board). Please ask me if you have any questions. I don’t mind repeating myself because I am very determined to help you understand.

So every mantra contains this Aumkar, representing all the four levels of awareness, the four levels of consciousness. The supreme consciousness, the ultimate, is vaisvanara. As deep sleep, we call it pradnya, which is experienced only by the Atma, the individual consciousness. The super consciousness is Aumkar, the totality. The individual consciousness experiences this as pradnya, as represented by the letter ‘M’. The mind alone experiences taijasa. The mind and the body together experience visudu. That’s what we teach.

When the mind is withdrawn, there is no individual

Someone in the audience asks, “How can we recognise the difference between the dreaming state and the deep sleep state?”

Good. All of you followed the question? How can we distinguish between the dreaming state and the deep sleep state? A very good question, sir. Thank you very much.

We are all clear about how to recognise the waking state because we can see, hear, talk, think, act, feel, and touch. These are all waking state experiences through our MBA (mind, body and Atma).

The second state is that of dreaming. I may be lying at home in my bed, but I can dream of anything anywhere. There is no bodily function involved. Only the mind, supported by Atma, experiences the dream. The mind can only function with the support of Atma because it is Atma that is consciousness. Without Atma, the mind cannot function. Is that clear? So MA (mind and Atma) experience the dream state.

The third state is that of deep sleep, which only happens once the mind withdraws, once there is no individual to experience; but the experience is being one with the whole cosmos. Here, only the Atma is involved in the individual’s experience. The mind is unaware, removed from the experience, just as the body is not involved in the dream state. In deep sleep, the individual is part of the cosmos, beyond all other concerns; whereas in the dream state, the individual will report that, “I had a dream.”

During the dream, the experiencer becomes a part of it, just as the MBA becomes a part of the waking state. That’s why Swami says that what you experience now, in the waking state, is a daydream and that the one you experience during the night, in the dream state, is a night-dream. Both are dreams.

When the mind is withdrawn there is nothing to express

Now for the third state, that of deep sleep. How do you recognise it? In deep sleep, you have no dream whatsoever, good or bad. You are neither a millionaire nor a pauper, and there is nothing to report on afterwards. After you rise from deep sleep without having had any dream whatsoever you say, “I had a very good sleep.”

“How did you sleep last night?”

“Oh good! I had a very good sleep.”

“You say that you had a very good sleep? Is it because it was as sweet as things supplied by the North Indian canteen? “


“Was it hot like the stuff in the South Indian canteen? Spicy stuff?”


You cannot experience deep sleep or express anything about it in relative terms, in any comparative way, because the mind is not there. The mind is withdrawn. What the mind experiences can be expressed; but when the mind is withdrawn, there is nothing to express.

Baba has given an example. If you stand knee deep in a river, you can speak. Even when standing in the water up to your neck, you can still speak. When you are drowned under the water, however, Hari Om, you cannot speak and there is nothing to say. You are finished. Therefore, when the mind exists in the waking state, you recognise people, identify people and talk to everybody. You talk about your experiences, even your dreams.

Many people say, “Mr. Anil Kumar, last night you appeared in my dream.” That fellow comes and tells me that he saw me in his dream.

I then say to him, “I’m still alive. You don’t have to dream about me. I’m still alive.” (Laughter)

So my point is that you are able to say what you dreamt because the mind was there to experience it; but in deep sleep, you cannot explain or express it because the mind was not involved, but was withdrawn.

I say, “I had a good sleep.”

“How do you know?”

“I know.”

“How? Can you relate it to height?”


“To taste?”


“To beauty?”


“What is it?”

“That’s it. “

Why? Because the mind is withdrawn, so I cannot evaluate it. But the experience of sleeping well remains because it has been experienced by the Atma, witnessed by the Atma. That form of consciousness is called pradnya. Bhagavan once explained that during His Dasara discourse. Swami explained Aum in general.

Experience of deep sleep state is possible in waking state through Meditation

An audience member asks, “Is there any way to attain thuriya while in jagratavastha? While in the waking state, can you experience the deep sleep state?”

This process of experiencing thuriya, the ultimate, the deep sleep state, pradnya, while in the waking state is called meditation. Meditation is the process. In other words, my friends, deep sleep is a natural process. It simply happens. You do not make any attempt to go into deep sleep, do you?

“I am going to go into deep sleep now. I have completed my waking state. Next, I will pass through the dreaming state and then next the deep sleep state. Come on! One, two, three, deep sleep!” Only a fellow from a mental hospital would claim this. In truth, it just happens as part of a natural course.

Waking, dreaming, and deep sleep occur naturally, much like a bud, a flower, and a fruit. You don’t squeeze a flower to make it into a fruit, do you? No. These natural states come about as a result of a natural sequence of events. As you rightly pointed out, however, the state experienced during deep sleep, one that usually arises quite naturally, can also be experienced in this waking state. Why should I experience that?

Wherever there is mind, there is duality

In the waking state, we experience good and bad, failure and success, felicitation, humiliation, profit, loss, jubilation, and insults. All of these are experienced in a world of duality, one of good and bad, right and wrong. Similarly, dreams also are dual. I dreamt that you came to my room and suddenly started beating me. I dreamt last night that I won the lottery, that I won only 10 crores. Not much, not much.

So dreams are also dual. Why? Because the mind is dual. The mind sees things in terms of duality, and therefore dreams are dual, while waking state experiences are also dual. Wherever the mind is, there is duality. Duality is its nature, is the quality of the mind.

If someone tells me that their mind has told them something, then I know they were in a state of duality in their experience; whereas, if it did not tell them anything, then I know that they have been in the real state of pure spirit without the duality of mind. They have been experiencing reality.

Our spiritual aim is to withdraw the mind

As Ramana Maharishi put it so beautifully, all our goals on the spiritual path, all our aims are related to withdrawing the mind. Whatever religion you follow, whatever spiritual path you follow, whatever guru you may listen to, the only thing to be done is to withdraw the mind, which is something that is not an easy thing because we don’t know what the mind is, though we often say, “Mind, never mind!” It’s not that. You can’t say ‘never mind’ to your mind! No. You should be mindful of your mind. Know what the mind is! That is point number one.


The mind has a thinking faculty, and it is called manas. The mind has its own emotional aspects, which are called chitta. So, the thinking aspect of the mind is manas and the feeling, sentimental aspect of the mind is chitta. The third aspect of the mind is that part that says, “I am so-and-so, you know. I am a VIP.” This aspect of the mind that says, ‘I am that and this’ is the ego or ahamkara. Finally, the part of the mind that decides or discriminates is called buddhi. So the mind has all these levels:

1) Thinking aspect - manas

2) Emotional aspect - chitta

3) Ego level - ahamkara

4) Decision aspect - buddhi

These are all parts of the same mind. So, how do we withdraw this mind during the waking state? How do we meditate?

The mind is dual and conditioned by time and space

A simple example: During a bhajan that you like very much, perhaps during ‘Vahe Guru, Vahe Guru’ or ‘Govinda Krishna Jai’ or some other bhajan that makes you dance or gives you solace and comfort, you lose track of time. If you look at your watch, you are not in bhajans, but rather at a bus stand or at the railway station. Actually, when you get totally involved with the bhajan, when you start singing, you do not think about the time.

When you ask, “When exactly did you start Govinda Krishna Jai?”, and the fellow next to you says that it began at 5:51, then you know that you are both not in the bhajans. When you are in bhajans, you don’t have a sense about time, and you don’t look at the time. Just watch people’s faces when they do bhajans. They forget their surroundings. They just clap and sing. Their faces are so brilliant and shining. They forget about time and space.

Two things happen when time and space are forgotten. When the sense of time and space are lost, it means you have crossed beyond the mind. So, what is the mind? Point one: The mind is dual. Point two: The mind is conditioned by time and space. Now for point three: The mind is centered on memories, thinking of the past and planning the future. Therefore, the mind is dual.

Mind is memory

The mind is something like a computer. You can bring time back or forward with it. All these memories are on the desktop, stored in ‘My Documents’. You can get to them anytime you want. Instead we should delete things from our mind--put them in the recycle bin, in the trash, and then empty it if we want to withdraw our minds. But instead, we keep all of our memories and thoughts in the recycle bin and bring them out of the trash because we like trash.

We should see that the trash is taken out and emptied. Therefore, the first thing to realise is the features of the mind as I explained to you, and the nature of duality, time and space. These are all features of the mind.

any spiritual activity that takes you beyond the mind is meditation

The intentional withdrawal of the mind in the waking state is called dhyana or meditation. How is it done? Some people do it by singing His glory, by singing bhajans. In bhajans, you don’t think about time. In bhajans, you don’t feel space. In bhajans, there is no duality. In bhajans, there is no ego, meaning that you have gone beyond the mind.

“No, no sir, I have got all these things to consider.” Take it from me that then you are not doing bhajans; you are in bhojan, partaking food. Bhojan is food. If you really are immersed in bhajan, the mind is not functioning. Take it from me.

Also, when Swami stands in front of you or if you are blessed with an interview, the mind is withdrawn, finished. You don’t know what time it is. You lose touch with space as you walk out of the interview room. Just ask your friends how you look as you come out. You don’t walk normally. You don’t know what has happened to you! Some people don’t walk straight when they come out of the interview room; they lose their balance and they may even fall. They don’t know what they are doing because their mind has been withdrawn.

When the mind is operational, you are concerned about being dignified and majestic. You care what others think of you. Are you still on the VIP list or have you been taken off? You are concerned about all of these things.

Therefore, meditation is the process of withdrawing the mind, either by bhajan or repetition of His Name, which is called japa, or by repetition of mantra. Mantra, bhajan or japam--any spiritual activity that helps you to go beyond the mind is meditation. You can experience the same thing as in deep sleep, and this is called sushupti, the withdrawal of the (dual) mind.

Non-dual reality can still be dual at functional level

An audience member asks, “If the mind is withdrawn, how can you be functional in this world? Also, does withdrawing the mind handicap us?”

My friends, withdrawal of the mind only serves as a handicap if we do not understand what the mind is, and what it means to withdraw it. Bhagavan has said this clearly. Vyavahara is the functional aspect of the mind, and experiencing the non-dual is to experience reality. Once you understand that you are non-dual, once non-duality is experienced at the functional level, then even though you are dual, your non-dual awareness is still there, still present and a part of you.

There is kriyatmata, and then there is bhavatmata. Kriyatmata is functional, whereas bhavatmata is ideological. Ideologically, you are non-dual; but at the functional level you are dual.

Let me give a simple example. In my classes, I am there with the students. In my classes, I don’t need to tell my students, “Boys, you and I are one, so I don’t need to teach you. Thank you.” (Laughter)

If I did this, they would then ask me, “Sir, if you and we are one, why do you need a salary?”

Withdrawal of the mind is not a handicap if understood clearly

Another simple example: Shoes are made of leather. Belts are also made of leather. They are made from the same material, but I can’t wear shoes around my waist or a belt on my feet, can I? No. So reality is non-dual, but at the functional leve, it is dual. Therefore, withdrawal of the mind is a handicap when the reality, when the totality, when the true depth and profundity and significance of withdrawing the mind are not totally understood. When that is totally understood, then yes, withdrawal of the mind is not a handicap at all. So how can we be functional while experiencing at this level?

We run after Baba like madmen, but we are not mad. No. He explains this. He says it so nicely.

Swami may ask somebody, “When did you come?”

I might then say, “I have just come.”

‘I’ means what? It means my body. ‘I’ means my body. This is the example given by Baba. So when we answer Him this way, ‘I have just come’ means that ‘I’ have just arrived here in the body. We are identifying ‘I’ here with our body, our physical form.

The same man may say some time later, “Something is wrong with my body. Something is wrong with my body.”

In saying that, he is saying that his ‘I’ is different from his body, separate from his body. We are not, after all, our bodies. When you said, “I have just come”, you meant “I am my body”, whereas several days later, when your health is failing, you will say, “Something is wrong with my stomach. Something is wrong with my head. Something is wrong with my eye”, meaning “I am separate from my body.”

Which is true? Which is untrue? Which is right? Which is wrong? Both are correct. When you identify with your body, you say, “I have just come.” When you feel that you are separate from your body, you say, “Something is wrong with my body.” Our routine expressions, though we are unaware of their meaning, are very revealing and are applicable to the situation. Therefore, at the functional level, you are the body; but in reality, you are something far beyond. When this truth is understood, it does not constitute a handicap.

Baba’s divinity is never an obstacle at the functional level

Another simple example: Baba, when He functions at the human level, when He talks to you, when He gives instructions, when He corrects you, when He commands you, cajoles you, consoles you, sympathises with you, chides you, admonishes you, then He functions at the level of body, at the human level, at the functional level. His Divinity is not an obstacle at the functional level.

In reality, however, Baba said, “Actually, My heart is non-dual. I have no ill-will. I have no hatred toward anybody. I love you all.” So then why should He shout at a boy at the gate? If the fellow is acting rather oddly, He shouts at him to correct him; but at heart level, He is non-dual, He has no hatred. Then what is all this? What does it all mean?

At the functional level, you have to correct people. At the functional level, we have to set things right. At the functional level, we are in-charge, we administrate. But in reality, Baba is oceanic in His love, and in reality, so are we.

Mind is time

Someone in the audience asks, “When we meditate, when we lose the body and mind attachment and go into meditation for one, two, five or ten minutes, we lose our body consciousness. That is the deep sleep state and everybody has to develop that. So how do we develop that?”

Time is involved here. The mind exists and experiences within the constraints and on the plane of time. A child is not aware of time. A madman is not aware of time. A drunken man is not aware of time. A man in deep samadhi, in deep meditation, is not aware of time. When you cross beyond the mind, you are not aware of time.

So long as you think of time, mind is there

So how long does it take? ‘How long’ is also a factor of time. Baba explains this in the following way. When you mix green betel leaf, brown areca nut and white lime, then chew the resulting paan, your tongue becomes red. How long does it take? What have you done? Are you grinding it in your mouth? The combination of these resulted in a red colour.

Another of His examples: There is darkness. Suddenly we have electricity. How long does it take to rid the darkness? The appearance of light is equal to the disappearance of darkness. The appearance of light means the disappearance of darkness. When? Immediately, when you flip the switch! When do you get the light? Immediately! Am I clear? So long as you think of time, it will be there.

Some people say, “I meditate daily for half an hour.” Oh, then it is not meditation. You will be thinking about when the half hour will end and you can get a hot cup of coffee, or you will be waiting for the dhobi to arrive at your doorstep with your nicely ironed clothes or wondering whether your wife has breakfast ready or not. In these cases, you are conscious and your mind is present for the entire half an hour.

Meditation happens--it is not an act to be done

So long as you think of time, the mind does not withdraw, and meditation does not happen. Meditation is not done. Meditation happens. What do I mean? When you think of meditation as a process of doing, the mind is present. So long as the mind is present, you will get nowhere. When meditation happens, it just happens.

A small example: I have this pen with me. Suppose I lose it and search desperately for it in every corner of my house, but cannot find it. Then next week I have forgotten about it, but suddenly I get up from an afternoon nap and remember exactly where it is. ‘Oh, I put the pen there!’ Immediately I run to get it. For a whole day I had searched for it, yet could not find it. Then, all of a sudden in a flash, I found it. I knew where it was. When? I don’t know. Why? I don’t know. How? I don’t know. That is like meditation, a process that happens and is not the result of an act of doing.

Pranayama or breathing is also a process to control or withdraw the mind. Baba said in Dhyana Vahini that pranayama is a difficult process. It should be done under the supervision of an expert or we may become ill. We may find ourselves instead in the process of hospitalisation if we are not trained by an expert, as sickness is then guaranteed. Then we can forget about liberation. So, pranayama requires expert guidance. As Patanjali has said, it is a process. It is an age-old process. None can question that.

Singing God’s glory is the best solution for KalI yuga

An audience member asks about pranahuti. The transmission of Divine energy is called pranahuti. Some people call it the awakening of kundalini, the primordial energy. In the process of pranayama, once the breath control is achieved, the energy at the primordial centre, at the mooladhar chakra, becomes restless and awakens, leading to the samadhi state. Baba said, “Why do you strain yourself with that? Why make things so difficult? Why stress yourself? Why strain yourself with all that?”

Why not use an easy method like chanting “Hari Bhajan Bina Sukha Shanti Nahin”? We can use Nama, chanting the Name of God. It is an easy practice. When homeopathy pills are available, why would you want to opt for difficult surgery? Homeopathic remedies are very easy to take. One can easily swallow the whole bottle and nothing bad will happen. So do Namasmarana!

Hare Nama, Hare Nama, Hare Nama

Eva Kevala Kalau Nastera Gatir Anyatha!

It is only God’s Name. The scripture says that there is no other solution for the people of Kali Age other than recitation or singing His glory. Am I clear, sir?

Sama Veda sanctifies the senses and takes you to samadhi

The Sama Veda offers a process to withdraw the mind using music. As Swami puts it, Sama Veda controls sound, regulates your talk and vision. It makes everything sacred. You should understand and use Sama Veda.

For three days, Baba has been talking about pollution. When you sing Nagarsankirtan, it is a solution for air pollution; it is a solution for noise pollution. As Baba said, people rise from bed, fighting with each other. That is their suprabhatam: The husband shouts at the wife. The wife shouts at the husband--suprabhatam and Omkar. It is gheekar, not Omkar.

Instead, if you arise singing His glory, that is bhajan, that is Sama Veda. Your speech should be so sweet and soft. The control of one’s speech is Sama Veda. To see perfect beauty in everything is Sama Veda. To sanctify these senses is the purpose of Sama Veda. Finally, the purpose of Sama Veda is that it culminates in total identification with sound. When you say Aum, you identify yourself with the Aum. When you do bhajans, you identify yourself with the bhajan. You are not separate from it. This is called samadhi.

Sama Veda is also meant to take you to the state of stillness, to the state of steadiness. Samadhi occurs when the mind is totally withdrawn, when the only witness is the Atma. Sama Veda and samadhi have nothing to do with the body and nothing to do with the mind. That is what Sama Veda is, as explained by Bhagavan.

I wanted to deal with aspects of Rig Veda too, but I see that we don’t have time today. It is already 11 ‘clock and we have to attend the afternoon darshan. We may receive a Divine Discourse today. Perhaps next week I can discuss Rig Veda with you.

Last week we dealt with Atharva Veda. Thereafter, we started Sama Veda, and soon we will take up Rig Veda. All these things are there in Veda Vani, a book that contains Swami’s discourses on these yagnas and Vedas, compiled by Gandikota Subba Rao. It is a very good book that gives you a great deal of information. Rig Veda deals with mantra as a process of achieving meditation. Rig Veda establishes the fact that Divinity is one, that unity is Divinity. Through Rig Veda, we pray for the welfare of all humanity. There are many important aspects in Rig Veda that we shall deal with in the next meeting.

Thank you very much for being with us this morning. My special thanks to those who generously came with questions, so that we could find answers together. I am really grateful to you, thankful to you. Thank you very much. Happy Dasara to you. Sai Ram.


Asato Maa Sad Gamaya

Tamaso Maa Jyotir Gamaya

Mrtyormaa Amrtam Gamaya

Om Loka Samastha Sukhino Bhavantu

Loka Samastha Sukhino Bhavantu

Loka Samastha Sukhino Bhavantu

Om Shanti Shanti Shanti


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