Saying “YES” to life is always right and brings all good things!

Let us start on the third verse of Ishavasya Upanishad:  

असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः । ताँस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥

Asurya naama they lokaa andhena thamasaavruthaah | Thaagumsthey prethyabhigachchanthi ye ke chaathmahano janaah ||  

Listen!  Please listen!  No one is good, no one is bad.  If somebody does the actions which fulfill your ambitions, you call them as “good”.  If somebody does actions which are not fulfilling your ambitions, you call them “bad”.  No one is right, no one is wrong.  No one is good, no one is bad.  Deciding somebody is good or bad, right or wrong, is purely dependent on how much they are supporting your ambition.  So, what Cosmos answers, what is the answer of Cosmos for this issue?  

The Upanishads, please understand, Upanishads are Dharma declaring its authority and authenticity by itself.  No human-being is involved in it.  No human vested interests are involved in it.  No!  Here, no Prophet, no Messenger, no Son of God, not even God, is involved, understand?  Hindu Tradition is so bold, God has only second place!  The Dharma, Upanishads, stand taller than the concept of God, understand?  It stands taller than the concept of God!  

What is the opinion of Cosmos? 

What is the opinion of Universe?

How does the universal intelligence address this problem of high and low, right-wrong, good-bad?  Because, our perceptions of good and bad, right and wrong, is far away from the fact or the truth; forget about reality.  What is the Cosmos’ opinion about who is good, who is bad, who is becoming more and more good, who is becoming more and more bad, who is doing more and more right, who is doing more and more wrong, what is right, what is wrong, who is right, who is wrong, who is good, who is bad?  Because, Upanishads have to declare this to the universe, they have to declare, they have to reveal this to the universe.  We have not even attributed Upanishads to gods, or even “The” God.  No!  We wanted to retain the authority and authenticity as it is.  We left it as “apourushya”, as it was done, revealed, understand?  Our rishis don’t even want to attribute these Upanishads to any gods, goddesses, “The” God.  No!  They said, ‘It is the Cosmos declaring its authenticity and authority to itself.’  So, what Upanishads want to say about good and bad, right and wrong, high and low, in these last three verses Upanishads are declaring beautifully the whole science of life, almost all the questions of good and bad, right, wrong, who is higher, who is lower, why somebody is enjoying, somebody is suffering.  Everything is clarified, understand?  Upanishads don’t answer question by question.  They just bombard the questioner!  Upanishads, if they answer hundred of your questions, they will make you question millions of your answers!  You questioning many of your answers using these sutras is what I call “internalizing”,manana”; means, you questioning many of your answers using the truths of Upanishads, revelations of Upanishads.  

Here, Upanishads declare right and wrong, good and bad, reveal the sacred truths about right, wrong, good, bad, to the universe.  


Saying “YES” to life is always right and brings all good things.  Saying “NO” to life is always wrong, brings all negative things. 

All your questions –

‘Why somebody who is so good is suffering?’

‘Why somebody who is so bad is enjoying?’

– all your questions are answered just by this one sacred truth.  Now, your questions have thousands of answers in it.  When you say, ‘Why such a good man is suffering?’, you already come to the conclusion that he is a good man.  Now question that answer with this truth.  You may say he is a good person.  You have come to the conclusion.  You already have the answer he is a good person and why is he suffering.  Use this sacred truth and question that answer: Has he said, or saying, “YES” to life?  Wherever he is suffering, is he saying “YES” to life?  Understand, same way if you say, ‘Why is this bad person enjoying?’, look in.  Question your conclusion that he is a bad person.  Is he saying “NO” to life?’  

Please understand, Dharma is revealing itself.  So, internalize, catch it and internalize it.  Listen!  Question all your standards of morals.  Question all your concepts of right.  Question all your concepts of wrong.  If somebody strongly believes sensual pleasures are life and that is the way he expands, he is saying “YES” to those pleasures, he is saying “YES” to life, understand?  

I am almost on the edge of getting misunderstood!  But I am taking the risk to reveal the Cosmic truth as it is.  Wait!  Don’t come to conclusion.  Listen!  Listen a little more!  

But, when life or your own inner self teaches you, when your aspirations get matured, ‘May be, it is not all about sense pleasures.  I think good name and fame is the real life.’, when your aspirations get matured, have the strength and powerfulness to move towards it leaving the sensory pleasures as a second priority.  So, retain powerfulness when you say “YES” to senses, or “YES” to name and fame, “YES” to mental pleasures – name and fame is the mental pleasure, psychological pleasure – or when your aspirations get matured and life raises you to experience the conscious pleasures.  Understand, initiation, bliss, all these are conscious pleasures.  What you experience during the Kundalini awakening, or during Completion, when you feel complete, Kundalini awakening time, during the initiation, during the Energy Darshan, without any support from senses or mind, those pleasures are pleasures of consciousness.  Pleasures of senses, pleasures of mind, pleasures of consciousness!  Saying “YES” even to your pleasures of senses as long as you feel they are your life, is saying “YES” to life.  

And, the next statement I am going to make is important:  As long as you perceive and believe sensory pleasures are your priority and they expand you and they bring you tremendous joy, fulfilment, contentment, pleasure, saying “NO” to sensory pleasures is saying “NO” to life!  It is self-denial, “killing the Athma”, “Athmahana”.  Spend a lot of intelligence, energy, time in introspection, intranalyzing, internalizing, and take decisions in life. 

Ability to retain your powerfulness to say “YES” to the maturity of your aspirations is “Vairaagya”. 

Ability to retain your powerfulness and say “YES” to the maturity of your aspirations is “Vairaagya”.  Whenever your aspirations are matured – they may mature from the pleasures of senses to pleasures of mind, and pleasures of mind to pleasures of consciousness, and to the bliss of consciousness itself, “Thanmayananda”, “the bliss in the very existence of you”, Advaitha Anubhava, Advaithic happening – saying “YES” to the maturity of your aspirations, when your aspirations are getting matured, when you say “YES” to them, you also get matured.  When you are not able to say “YES”, to your matured aspirations, you may be getting aged, not matured. 

The next statement I am making.  Listen!  

Whenever your aspirations are matured, but due to powerlessness and inability to say “YES” to the matured aspirations, if you continue to say “YES” to your lower aspirations, and denying, saying “NO” to the matured aspirations, is again “Athmahana”. 

Now, if you feel – ‘There is a certain level of confusion, conflict, contradiction in me.  Till I grasp and come to certain clarity what should I do?  To what should I say “Yes” or “No”?’ – for this question, the Upanishads, the answer for these questions, we introduce God and Kaamika Aagama!  Now comes the personal form appearance, not before.  Till now, the context is set.  Only now the hero entering!  Understand, in Vedic Tradition, context is higher than hero!  Context is higher than hero!  You always think hero is higher than everything, because, you are in the form, anything presented in the form impacts you, impresses you.  That is why context assumes human form, is God.  Context assuming human form is “God”.  If he is still moving the hands and legs and doing actions as you do, he is “Guru”.  The context assuming the form as per your perception is “God”.  Context assuming the form to be perceived by you is “Guru”.  Context assuming the form of perception by you, context assuming the forms as per your perceptions is “God”.  Context assuming the form for your perceiving, happening, is “Guru”. 

Listen!  Whenever you have a doubt, question, conflict, controversy, incompletion, unable to internalize these sacred truths and take a decision in the immediacy of your life, all you need is Kaamika Aagama where the whole truths of Upanishads is transmitted into a user-friendly, day-to-day manual.  User-friendly, day-to-day manual! 

I am clearly defining the Vision of Nithyananda Sangha: 

Upanishads are the ultimate superior authoritative scriptures for our Sangha.  The 108 Upanishads described, named in Mukthikopanishad.  Please understand, among the Upanishads there are some confusions, controversies – “Which should be accepted as Upanishads?”, and “Which should not be?”  So, I am clearing it. 

108 Upanishads named in Mukthikopanishad by Shri Ramachandra Prabhu to Hanuman, that 108 Upanishads form the most authoritative, ultimate, superior, supreme scriptures for our Sangha. 

And, Kaamika Aagama is the authoritative book for our lifestyle, day-to-day lifestyle. 

And, Manu Smrithi forms the book based on which we will be doing administration of our Sangha and living our life. 

So, anywhere if Manu Smrithi is attacked, we will stand up to defend Manu Smrithi.  Anybody attacking Upanishads or Aagamaas or Manu Smrithi, they are attacking us directly.  We will stand and defend. 

And I also wanted to mention one more important truth.  In the Kaamika Aagama as revealed by Mahadeva, nowhere Mahadeva says these Aagamas should be practised and taught only by a particular community people.  No!  He says very clearly – “Shiva Vipraihi”.  “Shiva Viprah” means, “followers of Shiva”.  So, understand, the authority to read, practice, preach, share Aagamaas belongs to anybody who decides to follow Shiva.  That’s all!  The word “Shiva Viprah” cannot be translated as “particular community”.  See, Aamnaaya Peetha, Adi Shankara very clearly declares, ‘The person who occupies this Peetha should be “Yoni Brahmana”.’; means, born in Brahamana Yoni, born to a Brahmin mother.  Oh, he does not say “Brahmin father”.  Anyway, let us not get into controversy.  He says, ‘born to Brahmin mother’.  He makes it very clear, ‘Who is a born Brahmin, he only has to sit in that seat.’  He does not say “practising Brahmin”.  Here, if Mahadeva wants to restrict this knowledge of Aagama to certain community which comes by birth, he would have described it very clearly, because, he goes to the extent of describing the measurement of your tooth stick!  When he is in the mood of giving such elaborate, clear description, not just the kind of stick you should use for brushing, but the length and even thickness, thickness he describes, when he goes to that extent, he not saying ‘this belongs to certain community by birth, the right or authority goes by birth’, he does not say, he does not say anywhere.  He says very clearly – “Shiva Viprah”, “followers of Shiva”.  So, anybody who decides to practice devotion to Shiva, who decides to follow Shiva, you have the right and authority to follow, read, practice, preach Shaiva Aagamaas.  So, please understand, please understand, by revealing this to all of you and requesting all of you to align your life, I am not doing anything against the instruction or will of Mahadeva.  I am only doing exactly as per his instruction.  So, I am very clearly telling you, all of you have “adhikara”, right to read, practice, live, preach Shaiva Aagamaas. 

Let me come back to the Upanishads. 

असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः । ताँस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥

Asurya naama they lokaa andhena thamasaavruthaah | Thaagumsthey prethyabhigachchanthi ye ke chaathmahano janaah ||

 Understand, right and wrong, right and wrong, good and bad, evolution or involution, expanding or shrinking, all these questions – what is “sadhana” and what is “vedhana”, what is “yoga”, what is “roga” – all these questions are answered in this one verse, with this one word – “Athmahana”.

असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः । ताँस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥

Asurya naama they lokaa andhena thamasaavruthaah | Thaagumsthey prethyabhigachchanthi ye ke chaathmahano janaah ||

Today’s subject for the Vaakyaartha Sadhas is just the word “Athmahana” – what is “Athmahana” and, what is not “Athmahana”. 

I wanted to read all the three sutras of Upanishads.  Please listen! 

ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥

Eeshaavaasyamidham Sarvam Yathkincha Jagathyaam Jagath | Thena Thyakthena Bhunjeethaa Maa Gridhah Kasyasviddhanam ||


कुर्वन्नेवेह कर्माणि जिजीविषेच्छत्ग्ण् समाः | एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥

kurvanneveha karmaaNi jijeeviShechChathgN^ samaaH | evaM thvayi naanyaThethoaAsthi na karma lipyathe nare ||

Listen!  Listen!  In this verse, “DECIDE TO LIVE”, jijeeviShe (जिजीविषे), kurvanneveha karmaaNi jijeeviShechChathgN^ samaaH (कुर्वन्नेवेह कर्माणि जिजीविषेच्छत्ग्ण् समाः), this is the key word. 

In the next verse, “Athmahana” (आत्महन) is the key word.  There, what it means to say “YES” to life, what it means to say “NO” to life, what is “saying YES to life”, what is “saying NO to life” is clearly explained. 

Now, today, the subject for Vaakyaartha Sadhas in the evening is “Athmahana”.  “Athmahana”! 

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