Samgacchadvam - explicacao

7/27/2019 Samgacchadvam - explicacao

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SAM'GACCHADHVAM'

Sam'gacchadhvam'Sam'vadadhvam' sam' vo mana'm'si

j''nata'm,

Deva'bha'gam' yatha'pu'rve sam'ja'na'na'upa'sate.

Sama'nii va a'ku'tih sama'na'hrdaya'nivah,

Sama'namastu vo mano yatha' vahsusaha'sati.

(repete 3 vezes)


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Sam'gacchadhvam'

Movamonos unidos,

!rradiemos um s" pensamento,# conhe$amos nossas mentes juntos,

%omparti&hemos nossas riuezas, como

os sbiosntigos, para ue todos des*rutem douniverso,

+ue nossas aspira$es estejamintegradas.

+ue nossos cora$es se torneminseparveis.

+ue nossas mentes *ormem uma mente-nica,

ara ue convivamos em harmonia e...

&cancemos a uni/o com o supremo0


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#1certo do &ivro 2nanda 4acnamrtamarte 35

Sa gacchadhva 67 8ctober 69:;, atna


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2Sa gacchadhva >. ?ere the pre*i1 2sam> means 2inthe proper sty&e>, 2in theproper =ay>, 2in the properrhythm>. denotes ve&ocity.

!t denotes &i*e a&so. So eachand every &iving creature =i&&have to move. Ahere is noa&ternative.


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But not a&& movements are2sa gacchadhva >. Chat is society, =hat makes it up@Chat is samj@ 2Samnamejati iti samjah>.

2#jati> means 2gacchati>. ormovement, *or =a&king, thereare severa& verbs in Sa skrta

E gacchati(6), ca&ati, carati,vrajati, ejati E so many verbshaving di**erent meaningsand di**erent imports. does notmean march or doub&e march,here 2moving together>means that a&& portions o*


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society, a&& portions o* theco&&ective body, shou&d havethe spirit to move ahead.Suppose you have gatheredsu**icient money, and there isno dearth o* *ood in yourhouse, but the remainingportion o* society, yourneighbours, your *riends, aresu**ering *rom a dearth o*

money, or *ood, or c&othes.Ahen it means that you arenot *o&&o=ing the spirit o*2sa gacchadhvam>.

2Sa gacchadhvam> meansto bui&d a strong, =e&&knitsociety =here there sha&& beno e1p&oitation, no superiority

comp&e1 or in*eriority


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comp&e1.

Fust to represent the spirit o*2sa gacchadhvam>, !propounded the theory o*G8HA. So the entire theoryo* G8HA stands upon this4aedika sermon o*2sa gacchadhvam>.

Ahen 2sa vadadhvam>. !nSa skrta the verb 2va>means 2to speak>. #verybodyspeaks, so =hat is the importo* 2sa vadadhvam>@2Sa vadadhvam> means thatyou are to be guided by thatsupreme Spirit that makesyou speak in the same &ine,


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that is your &anguage must nothave any ambiguity. !t shou&dbe *ree *rom a&& ambiguities.!t shou&d be c&ear, conc&usiveand decisive.

2Sa vo man si jnatm>. 24ah> means 2your> in thep&ura&, 24ah> is o&d Sa skrta,that is, 4aedika. !n IaokikaSa skrta, that is, &aterSa skrta, the term *or 2your>is 2yusmkam> but in o&d4aedika Sa skrta it is 2vah>.Ahe root verb is 2vah>. 2s>becomes 2ah>, that is, 2as>and 2ah> are the same thing,so it is 2vah>.2Sa voman si jnat >


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means 2vo man si samajnatm>.

Jou shou&d kno= that thesource o* a&& creation, anda&so the source o* a&&microcosm, is the Supremerogenitor. Jou shou&d kno=that *rom the Supremerogenitor cometh a&& themicrocosms. Jou shou&dnever *orget this *undamenta&truth. Ahe di**erence amongthe units is the di**erence intheir microcosmic reactivemomenta, but you shou&dremember a&=ays that thesource o* a&& thesemicrocosms is the Singu&ar


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#ntity, the Singu&arMacrocosm. Ahen there&ationship among humanbeings =i&& become c&oser andc&oser. 2Sa vo man si

jnatm>. Jou shou&d kno=this *act, you must not *orgetthis *act.

2Devbhga yathp-rvesa jnn upsate>. comes *romthe root =ord 2div>. 2Div>means 2a divine e1istence>.So 2deva> means 2a divinee1istence>.

MaharKi Jji ava&kya says,


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Dyotate kriidateyasmdudyate dyotate divi,Aasmddeva iti proktahst-yate sarva devataeh.

Ahose divine vibrations, thosedivine mani*estations, thevibrating attributions o* theDivine ather, are deva.2Devbhga yathp-rve> Ethat is 2the divine vibrationso* the past>. Chy has the=ord past been used@Because *rom the very da=no* human civi&ization therehave been these divinevibrations, and these divinevibrations kno= nodi**erentiations. nd in the


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actiona& sphere a&so, therehave been no di**erentiations.#ua&ity and parity havea&=ays been maintained.

Fust see the case o* air, &ight,=ater, respirations andeverything. Ahe need *orthese things is the same *or a&&individua&s. Ahere have beenno di**erentiations. Ahesedi**erentiations that =e see insociety are creations o* vestedinterests, creations o*depraved persons, o*degenerated, immora& peop&e.So you shou&d not supportthese actiona& de*ects o*immora& persons. Jou shou&d


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*o&&o= the divine vibrationa&system, that is, you must nottry to *ind any di**erentiationsamong individua&s.2Devbhga yathp-rvesa jnn upsate.> !t is the=ont o* divine e1pressionsthat there be nodi**erentiations, no c&ass o*e1p&oiters and e1p&oited. Ahat

is, this =ont o* not creatingany di**erentiations =as noton&y their duty, it =as theirupsana>, the desideratum o*

their e1istentia& march.2Samni va kuti>. Cheneverything cometh *rom thesame source, *rom the same


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rogenitor, and =hen *ina&&yeverything goeth back to thesame desideratum, there mustbe the same aspirations, thesame &onging, in the heart o*each and every individua&.But due to the depravingactions o* immora& peop&e,those e1p&oited, thosedo=ntrodden peop&e are

*orced to *orget their goa&.Ahey are dri*ted a=ay *romthe desideratum o* their &i*e.Ahis shou&d not be done.

#verybody shou&d get thechance to deve&op theirnatura& &ongings *or ?im.

2Samnhrdaynivah>. Chen


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everything comes *rom thesame rogenitor and movesa&ong the same path to=ardsthe supreme cu&minatingpoint, then shou&d there beany cordia& di**erencebet=een man and man@ .(7)


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2Samnamastu vo mano.> &&microcosms come *rom thesame Macrocosm, and *ina&&y,a&& microcosms =i&& becomeone =ith the same Singu&arMacrocosm. So, =hi&e theyare in society, =hi&e they arein the phenomena& =or&d,they shou&d remember thisSupreme truthL that actua&&y

they are one, one #ntitye1pressing itse&* through somany di**erent corporea&structures. nd =hen this is

done E and it is not at a&& adi**icu&t job to do it E then=hat =i&& it be@ !t =i&& be asociety in the proper spirit o*

the term. nd this is the


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&o*tiest, it is the highestmission o* a&& human beings.Ahose =ho do not recognizethis *act, or those =ho =ant to*orget this *act, are actua&&yenemies o* human society.Ahose =ho support casteism,racia&ism, provincia&ism,parochia&ism, nationa&ism,even internationa&ism, are

enemies o* the big humansociety. ?uman society is,rather shou&d be, based onon&y one ism, and that ism is

universa&ism.Shrii Shrii nandamurti


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NITYAM SHUDAM


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#1certo do &ivro 2nanda 4acnamrtamarte 35

Nitya Shuddha 6R 8ctober 69:;, atna

Ahere is a sh&oka o* Aantra,


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is the e1pression o*aramtman the SupremeSou&T =hich is2SarvadyotantmakahakhaU a cidaekarasah>, thatdis, 2=hich vibrateseverything, &iving ornon&iving, in the entirecreation>. (khaU a meansd2that =hich cannot be divided

into pieces>. %idaekarasahmeans 2one =ho is cognitionpersoni*ied and =ho has thesame *&o= *rom andi

beginning&essnessT to anantaend&essnessT>.) Ahis is themeaning o* nityam.

2Shuddham>. n object as it


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shou&d be, in a condition or*orm as it shou&d be, andremaining in that *orm orcondition, is ca&&ed shuddha.Ahis =ord Shuddha is are&ative =ord. Suppose pureghee is prepared =ith a&& thenecessary precautions. But=i&& that pure ghee remainpure a*ter ten years@


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physica& =or&d can be ca&&edshuddha, or pure.aramtman does not undergoany change and cannot betouched by impurity, so ?ea&one can be ca&&ed pure, orshuddha. ?e is pure *or a&&time, and nothing e&se can be&ike that.

2. bhsa hast=o meanings. 8ne meaningis that, due to re*&ection, orre*raction, something appearsto be bent or misshapen. So,according to thisinterpretation, nirbhsa =i&&mean 2that =hich does notundergo any re*&ection or


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re*raction>. Ahe secondmeaning is that =hich doesnot have any bhsa, anysemb&ance, in other things orin other objectsP that =hichcannot be conceptua&ized.Ahis second meaningbecomes more pertinent. sarama uruKa has thecharacteristic o* re*&ection,

?is re*&ections on unit beingsare the unit se&ves, orjiivtms. Ahere may notappear to be re*&ection, but

re*&ection is there.Sti&& another meaning is thatone may have some kind o*idea o* ?im, even a very *aint


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or minute semb&ance o* ?im,yet no one can c&aim himse&*to be another, or sma&&er, ordup&icate, arama uruKa. Sothe =ord nirbhsam has beenused here in this sense a&so.

2. n object iscreated by the e**ect o* thethree guUas, sentient,mutative and static. Chat =esee or *ee&, that =hich isperceivab&e, is kno=n asmatter, dravya. 2Aavadravya FagatguroAubhyameva samarpaye.>Suppose =e ta&k o* the?ima&ayas. Ahough they arevery vast, they have a &imit.


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!n other =ords, that =hichcomes under the bondage o*&imitation has a shape or size.!t is dravya, or matter. Dravyais that =hich has taken *orm.But the entity =hich is underno bondage o* &imitation,either o* time, person orspace, cannot be under anybondage o* shape or size, so

?e is ca&&ed nirkram.2. i jana means b&ack spot. So thatentity =hich is spot&ess, or=hich has no b&ack spots, is


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means e1perience supportedby the inte&&ect. Suppose yousa= something =onder*u& Ethat =as an e1perience *oryou. ?o=ever, no idea o*yours is connected to thate1perience =hich you had. Sothis is not bodha, or kno=ing.or e1amp&e, someone sees arainbo=. Ahat is a case o*

perception. Ahe person,ho=ever, has no conceptabout the seven co&ours Ethere*ore it is not a case o*

bodha. !* a technician sees amachine, he can have bodhao* the machine, but a &ayman=ho is not an engineer cannot

*orm any menta& conception


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o* the machine. Budh V ghaiW bodha. Ahe entity =hokno=s *u&&y about each andevery object, each and everymind, each and every

jiivtm, about everything inthis creation, is E Shiva is kno=nas %iti Shakti and the otherShakti is kno=n as the%reative rincip&e. So


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%idnanda is a&so the%ognitive acu&ty or ?e =hois a&=ays in b&iss. ?e need notgo any=here in search o*happiness *rom some othersource. ?is veryT e1istence isb&iss. nanda is cognitiveb&iss.

Ahis is the ua&ity o* aramauruKa, that ?e has createdthe jiivas unit entitiesT, and itis a sort o* conspiracy ordrama o* ?is to keep the

jiivas in bondage. p&ay=right gives a particu&arro&e to a particu&ar person. !nsuch a =ay this NreatDirector o* the Nreat Drama


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has invo&ved everyone in hisor her o=n =ay. !n doing so?e *inds happiness, so that is=hat ?e does. ?e a&so doesthis to make things moreinteresting.

ctua&&y, arama uruKanever means any harm byinvo&ving someone in aparticu&ar ro&e. Say ?e hasinvo&ved everyone in one orother ro&e, and has picked aspecia& ro&e *or ?imse&*. !nthe drama ?e =ithdra=s thebondage *rom a particu&ar

jiivtm and &iberates him orher. Ao p&ace one in bondageand again re&ease him or her


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is ?is &ii& ine1p&icab&edivine p&ay or sportT. nd ?eis absorbed in this &ii&.

So no one shou&d *ee&disconcerted about anything.&& shou&d kno= that ?e isconcerned about their=e&*are. Fust as parents areconcerned *or their chi&d, sois ?e even more concerned*or each o* ?is chi&dren.Ahere*ore, do not be a*raid orperp&e1ed under anycircumstances. ! have to&dyou that you are never a&onein this =or&d E the #ntity thatguides the stars guides youa&so. Shrii Shrii nandamurti


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GURU VANDANA (Guru Puja)

khanXda manXda&kramX

4yptamXyena carcaram

AatpadamXdarshitamXyena

Aasmae Shrii Nurave namah

jinna timirndhasya

Finninjana sha&kay

%aks-runmii&itamXyena


Nurur Brahma Nurur 4isXnXu

Nurur Devo Maheshvarah

Nurureva aramah Brahma


(repete 3 vezes)


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pranama mantra

A4 DG4JM FND NHG8

AHB?JM #4 SMGJ#GURU VANDANA (Guru Puja)

Ser !n*inito, ue e1pressa o Ser

Supremo, eermeia os mundos animado einanimadoP

#u sa-do o amve& Nuru

Ser ue, com a essQncia do saber,

!&umina o caminho daue&e ue n/o vQ,

Devido a ignorYncia ou a obscuridade,#u sa-do o amve& Nuru.

Nuru %riador e reservador, NuruDestruidor,


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Nuru ue Z o Supremo Brahma,

#u sa-do o amve& Nuru.

Aodas as riuezas do universopertencem a Ai e,

#u as devo&vo a Ai.

#1certos do &ivro 2nanda4acnamrtam arte 35

Guru Pj[ 8ctober 69:;, atna

Jesterday ! spoke regarding

the seven secrets o* success as=ere to&d to rvatii byShiva. 8ne o* the secrets =as2Nurup-janam.> ! said that

2p-janam> means the


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endeavour to acuire theattributiona& stance o* Nuru.nd, regarding the import o*the term, Nuru, ! said that2gu> means 2darkness>, thespiritua& darkness, themicropsychic darkness, and2ru> means 2dispe&&ingpersona&ity>. So Nuru means2the persona&ity =ho dispe&s

darkness *rom the minds o*spiritua& aspirants>.

Chat is the meaning o* theincantation that is used inNuru -ja@ !n that incantationthe *irst &ine is 2khaU admaU a&kra vyptad yena carcara .> ! to&d you


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in nanda S-tram,2Brahmaeva Nururekanparah>. Ahe secrets o*Brahma, ?is macropsychicand cognitive secrets, arekno=n on&y to ?im, andun&ess and unti& ?e e1presses?imse&* through somephysica& *orm, ho= can ?issecrets be kno=n to others@

nd that is =hy it is said,2Brahmaeva Nururekanparah>. Ahat is, Brahma?imse&* is the Nuru. Ahere

cannot be any second Nuru.?is secret is kno=n to ?imon&y, and ?e e1presses?imse&* through a

*rame=ork, a *orm.


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genera&&y peop&e say that the*orm is Nuru, but the *orm isnot Nuru, Nuru is e1pressing?imse&* through that *orm.

s ! have a&ready to&d you,the e1pressed universe, thisuinue&ementa& e1pressiono* this universe, is very big,but it is not in*inite. Chi&ecreating this universe o* oursstatic rakrti, the staticattribution o* rakrti, had tobe used and =i&& be used.Because o* the staticattributions it cannot bein*inite. %ertain&y there =i&&be bondage because bringingsomething under bondage is


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the =ont o* static rakrti.urther, because o* its shapebeing to some e1tente&&iptica&, it is ca&&ed2BrahmU a> in Sa skrta.d 2U a> means 2ova&shaped>.d2Brahma> V 2U a> Wd2BrahmaU a>, that is, 2thede&&iptica& e1pression o* the%osmic #ntity>. !t is the

part&ess e1pression o* aramauruKa, =hich is2MaU a&kram>. aramaduruKa has this type o*

uinue&ementa& e1pression,the universe, and isa&&pervasive in nature.arama uruKa is

a&&pervading. or this the


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#ng&ish is 2pervasive>, theSa skrta root verb is 2vis>and that is =hy thisa&&pervading #ntity is a&sokno=n as 24iKUu>. 24iKUu>means a&&pervasive.

2Aadpada darshita yena tasmae Shrii Nurave namah.>Jou a&so kno= that thisa&&pervasive #ntity, this4iKUu, remains untouched bythe microcosm. Microcosmscannot come into contact =iththis #ntity =ithout the he&p o*Nuru, =ho is the &ink bet=een

jiiva and Shiva. Ahis &ink isa&so a part o* Shiva, that is tosay, Shiva is Nuru.


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2Aadpada darshita > E this &ink, actua&&y or noumena&&y,is arama uruKa, is ArakaBrahma. !t is ?e =ho is to be*o&&o=ed. 2Aasmae ShriiNurave namah> means, 2!surrender myse&* at youra&tar>.

2ji natimirndhasyaji ni jana sha&kay.> Jou kno= that an eye ointment isapp&ied =ith a stick(2Sha&k> means stick).


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due to the darkness o*ignorance, they cannot see=hat is =hat and =hich is=hich. Ahat is =hy theyreuire the ointment o*spiritua& kno=&edge. Nuru(=ith a stick) app&ies theointment o* spiritua&kno=&edge to their eyes.

%akKurunmi&ita yenatasmae Shrii Nurave namah.

*ter the ointment o* spiritua&kno=&edge has been app&iedthe eyes are opened. Ahen,2tasmae Shrii Nuravenamah>L ! surrender myse&* atyour a&tar.


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2surrender>. . Chat isBrahm@ Ahere are three main*unctiona& e1pressions o*arama uruKa. ?e is theSupreme rogenitor, a&& are


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?is progenyP as the %reator?e creates everythingP as theNuardian ?e retains andnourishes everything. #verything is in the environment o*?is creation. Chen ?e=ithdra=s everything =ithinthe ismade by taking the *irst&etters o* three terms.


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action is done there must besound, there must be &ight,and there must be otherdi**erentia& e1pressions.During the phase o* creation,=hen ?e creates, the sound2a> is created. Chen ?eretains and nourishes thesound 2u> is created. Chen?e takes back everything the

sound 2ma> is created. So,2um> represents a&& thee1pressions o* the Supreme#ntity.

Ahere*ore it is said in theAripda 4ibhuti . um is ca&&ed


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2raUava>. iscreated, so 2Brahma> V 2a> is2Brahm> E 2Nurur Brahm>,the creative *acu&ty o*Brahma.

2Nurur 4iKUu>. &ready ! to&dyou that 4iKUu means the2a&&pervading>. ?e pervades=ith the he&p o* 4iKUu My(Specia& 8perative rincip&e).

2Nurur Devo Maheshvara.>Chat is deva@ 2Dyotatekridate yasmd udyatedyotate divi. Aasmd deva itiprokta iti sarva devatah.> &&those vibrations, a&& those


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e1pressions, a&& the actiona&mani*estations =hich vibratethe entire creation, &eading itin the direction o* the goa&*rom e&ectronic imper*ectionto nuc&ear per*ection, areca&&ed 2deva>. && the actiona&mani*estations o* theSupreme #ntity are 2deva> Ethere are many devas. But

amongst them the SupremeDeva is the Supreme #ntityand the minor e1pressions o*those actiona& mani*estations

are ca&&ed 2devats>. Ahat is,the devats are beingcontro&&ed and supervised bythe devas.


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mong the Devas, thegreatest is Mahdeva, thedeva that contro&s a&& actiona&mani*estations. Mahdevacontro&s a&& actiona&mani*estations =ithin and=ithout the microcosm andMacrocosm. Jou may say thateverything is =ithinMacrocosm. But 2=ithout

Macrocosm> means thatportion o* Macrocosm, thatportion o* the Supreme #ntity,that remains

unmetamorphosed, that hasnot undergonemetamorphosis. ?e is ca&&edMaheshvara or Mahdeva.


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Maheshvara is ?e =ho hasthe po=er, the right andstamina to contro& thee1pressions o* devats anddevasP that is, the=ithdra=ing po=er is ?is.Chenever ?e =ithdra=sanything *rom this =or&d, =ecry a&oud, saying and thinkingthat that particu&ar entity has

died. But ?e has simp&y=ithdra=n the actiona&mani*estations o* so manydevas and devats. Ahats

=hy ?e is Maheshvara. ndregarding ?im it has beensaidL

Aava tattva na jnmi


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kiidrshosi Maheshvara,

Jdrshosi MahdevaAdrshya namo namah.

28 Maheshvara, =e do notkno= =hat Jou are &ike or

ho= you =ithdra= a&& theactiona& mani*estations o* somany devas and devats. Jouhave the e1istentia& *acu&ty,the *acu&ty o* e1isting. nd*or that e1istentia& *acu&ty =eo**er our namaskara. Joure1istentia& *acu&ty is o* sometype E =hat type =e do notkno= E but to that type =eo**er our namaskara.>


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2Nurureva arama Brahma.>Ahe e1pressed side o* Brahmais ca&&ed 2apara>, and the=itnessing side isca&&ed2para>. Chen 2para>becomes the =itnessed side,the =itnessing side becomes2parpara> E para *or thepara. . Ahat Nuru, thate1pression o* arama Brahmathat dispe&s a&& your spiritua&darkness is arama Brahma.

Ahat is, arama Brahmae1hibits ?imse&* in the *ormo* Nuru just to dispe& yourc&ouds o* ignorance and

spiritua& s&umber. 2Aasmae


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Shrii Nurave namah> E 2tothat Nuru ! o**er myraUma.>

Shrii Shrii nandamurti

Prama Matra

R 8ctober 69:;

Jesterday ! gave theinterpretation o* Nuru -j.

Iast night one boy asked meto give the interpretation o*the raUma Mantra. Ahenand there his reuest =as

comp&ied =ith. or thein*ormation o* a&&, ! amrepeating the interpretation.


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Ahe raUma Mantra is 2Aavadravya Fagatgurotubhyameva samarpaye.>

2Aava> means 2Jour>.2Dravya > means 2that=hich takes a de*inite *orm>.Ahe spiritua& aspirant says,2Aava dravya FagatguroAubhyameva samarpaye> E2Jour artic&e is being o**eredto Jou, is being o**ered atJour a&tar.> Chy 2Aavadravya >@ Suppose aspiritua& aspirant has a red*&o=er and is o**ering it. Chyshou&d he say, 2Aavadravya >@ Ahe dravya is being o**ered by the aspirant,


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so =hy 2Aava>, 2Jour>@ !t is?is because in this universeo* ours human beings cannotcreate the origina& stu**. Aheyhave not got the de1terity tocreate something origina&.Ahey can create physica&mi1tures and chemica&compounds, but not theorigina& stu**.

Chy cant humans create theorigina& stu**@ Because=henever one =ants to createsomething, one creates it =ithones ectop&asmic stu**.


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never =ithout. So anythingthat a human creates &ies=ithin his o=n microcosmicarena and never outside thatmicrocosmic arena. Chenyou create a horse in yourmind =ith your ectop&asmicstu**, that horse remains inyour mind.


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jurisdiction o* the microcosmand =ithout the jurisdiction o*the microcosm. So =hateveryou take *rom outside is o*?is creation.

But yourmicrocosm is ?is creation. So=hatever you create =ith thehe&p o* your ectop&asmic stu**o* your microcosm, is a&socreated by ?im. Jourmicrocosm did not come *romnothing E it is a&so a part andpartic&e o* that vastMacrocosmic ocean. !t is a


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minute is&and in a vast oceano* Macrocosm. Ahere*ore,=hatever you think is a&so apart o* ?im. So =hatever youare to o**er or =hatever youdo o**er, physica&&y ormenta&&y, is not yoursP you arenot the creator.

nd actua&&y you are not theo=ner either. Jou say, 2Ahishouse is mine,> but a day =i&&come =hen the house =i&&remain as it is, and you =i&&not be here to say, 2Ahishouse is mine.> So here it hasbeen said, 2Aava dravya > Ethe actua& o=nership o*everything &ies =ith ?im.


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2Aava dravya Fagatguro>.Chat is Fagatguru@ Ahe rootverb 2gam> V su**i1 2kvip> W2jagat>. Ahe su**i1 2kvip> isadded in Sa skrta to denotethe =ont o* an object. ?erethe root verb 2gam> means2to go>, and 2kvip> denotes2=ont>, so 2gam> V 2kvip>,eua&&ing 2jagat>, means an

artic&e =hose =ont, that is=hose characteristics, =hoseproperties, are to move.Moving is the characteristic.

Moving is the =ont. ?ere inthis e1pressed universe,everything moves. Soeverything that moves is

ca&&ed 2jagat> in Sa skrta.


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nd everything that moves isa creation o* ?is ectop&asmicstu**, and these createdbeings, these movingphenomena, this panorama,are being he&ped by ?im. ?ehe&ps each and every entity o*?is creation in attainingsa&vation. So ?e is the Nuruo* each and every e1pressed

partic&e o* the =or&d.2brahmastamba> E *rom thebig Brahm, the %reator, to astamba, a b&ade o* grass,

everything is being he&ped by?im, and ?e is the Nuru o*everything. Ahats =hy ?e is2Fagatguru>.


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28 Fagatguru, ! o**er you E=hat@ Jour object. ! amtrying to satis*y Jou =ithJour object. ! am trying tosatis*y Jou by o**ering Jousomething that has beencreated by Jou, because !cannot create anything. ! =antto give Jou p&easure byo**ering something that =as

created by Jou.>Fi niis say that =heneverything is o* ?is creation,one cannot o**er anything to?im, because everythingbe&ongs to ?im. So =hat isone to o**er@ ?o= can onesay, 2! give it to Jou>@ But


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bhaktas, devotees, are moreinte&&igent than ji niis. Ahedevotees say, 2Jes ji nii, itmay be a *act that everythingis o* ?is creation andeverything be&ongs to ?im,but a&though everythingbe&ongs to ?im, my ego isvery strong in my mind. !a&=ays think that this

microcosm is mine E \! am.>nd this ego sometimes says,28h, ! dont kno= =ho Nodis.> Ahe position is &ike thisL!n your mind you havecreated a man. nd supposeyour name is Mr. ]. !n yourmind you have created that


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&itt&e man, and your menta&man says, 2! do not recognizeMr. ].> nd yet you are Mr.] and that &itt&e man has beencreated by you in your mind.Ahis is the audacity o* thehuman ego.

!n the practica& *ie&d thisis the case. 2! come *romS=itzer&and. ! have to get apassport, ! have to get a visa.! have to e1tend the date> E somany thoughts. But a&& thesethoughts are connected =ith


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the individua& ego, theindividua& mind. nd younever think that this mind a&sobe&ongs to ?im. Jou think, 2!tis my mind.> #verybodythinks &ike this. Ahis is a&& ta&ko* the ego. So the devoteesays, 2&& my ego, a&& myegoistic e1pressions, areconcentrated in my \! *ee&ing

in my mind. So it actua&&ybe&ongs to ?im, but it is *u&&o* \!.>

Gatnkarastava grha grhiUiica admDeya kimasti bhavateuroKottamya,bhiravmanayanpahrtamn


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asyaDatta manah yadupatetvamida grhUa.

28 Iord, Ahou art the creatoro* this universe. Ahis universeis *u&& o* gems and je=e&s. Sodo Jou reuire anything *roma poor man &ike me@


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mango, and then and there it=i&& be *urnished. Mahmyis Jour spouse, so therecannot be any =ant, therecannot be any shortage inJour store. So =hat sha&& !o**er to Ahee@ ! have heardthat Jour big devotees, bytheir strong devotion and &ove*or Jou, have snatched a=ay

Jour Mind, have taken a=ayJour Mind. ! am not a bigdevotee. Ahe big devoteeshave taken a=ay Jour Mind.

Jou have &ost Jour Mind. Sothere is a shortage o* onething, a shortage o* mind. ButIord, Jou neednt be

disappointed. ! have a mind


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=ith me E take that mind. !o**er it to Ahee.>

2Aava dravya FagatguroAubhyameva samarpaye.>2#verything o* mine, a&ong=ith my mind, is o**ered atJour a&tar. &ease ob&ige andaccept it.>

Shrii Shrii nandamurti


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Samgacchadvam - explicacao