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Tuesday

12 October 2010

938Dated photos
1Source pages
2Media embeds
A seated man in an orange saffron robe with a rudraksha mala and a red bindi sits on a gold ornate throne heavily decorated with garlands of yellow, white, red and purple flowers, with green leaf garlands behind him. He raises one hand in blessing and smiles. A bald man in white clothing and a gold chain sits in the foreground, back to the camera, facing the throne. Behind is an orange backdrop. a person: the seated figure has a distinctive saffron robe, rudraksha mala and flower-garlanded throne, a qualifying set of cues in the role of the honoured teacher.A photograph of a stone temple shrine with carved pillars and a golden arched frame. Inside, two deity murtis stand side by side against red drapery, one adorned with a red and gold crown and the other with a tall gold crown, both draped in fresh garlands of marigolds and purple flowers. A golden peetha holds a shivalingam wreathed in garlands, with a small orange-robed figure seated at its base, possibly a priest or statue. Tall brass oil lamps (deepas) stand on either side, and a red cloth hangs at the top of the shrine. Trees grow behind the open temple structure.A photograph of a stone temple shrine with carved granite pillars and a gold-framed arched niche backed by red drapery. Two deity murtis stand together in the centre, one with a red crown and ornate adornments, the other with a tall crown and red garland, both draped in green and orange cloth. A large golden kalasha or peetha sits in front of them, garlanded with marigolds and pink flowers. Tall brass oil lamps stand on both sides, and an orange-clad figure sits at the base of the central display. No physical people are visible in the scene.

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938 distinct dated photos. Source gallery sets may overlap. Preview includes 500 photos.

01

01--Temple

13 dated photos in previewSource gallery
A photograph of a stone temple shrine with carved granite pillars and a gold-framed arched niche backed by red drapery. Two deity murtis stand together in the centre, one with a red crown and ornate adornments, the other with a tall crown and red garland, both draped in green and orange cloth. A large golden kalasha or peetha sits in front of them, garlanded with marigolds and pink flowers. Tall brass oil lamps stand on both sides, and an orange-clad figure sits at the base of the central display. No physical people are visible in the scene.A stone temple shrine with carved pillars and an ornate golden arched frame encloses a central deity murti of a standing divine couple, one figure wearing a tall red crown and gold ornaments, the other with a tall crown and a green and pink sari-like garment. Both are garlanded with marigolds and multicoloured flower garlands, and a golden kalasha-like ritual object sits in front, also draped with garlands. Brass oil lamps stand on both sides, a small orange-clad figure sits at the base, and a small red figurine stands to the right. A dark red curtain backs the shrine and green trees grow beyond the railing. No living people are visible.A photograph of a stone temple shrine with carved pillars and a golden arched frame. Inside, two deity murtis stand side by side against red drapery, one adorned with a red and gold crown and the other with a tall gold crown, both draped in fresh garlands of marigolds and purple flowers. A golden peetha holds a shivalingam wreathed in garlands, with a small orange-robed figure seated at its base, possibly a priest or statue. Tall brass oil lamps (deepas) stand on either side, and a red cloth hangs at the top of the shrine. Trees grow behind the open temple structure.A stone temple shrine with carved pillars and a gold-framed arched niche containing two deity murti standing side by side, one holding a trident-like staff and the other a lotus, both adorned with marigold and multicolored flower garlands. Brass oil lamps stand in rows on both sides of the shrine, and a gold kalasha-style pot sits on a tiered base in front of the deities, with a small figure seated at its foot. Red and green silk draping frames the back of the niche, and a red cloth hangs at the left edge. Trees and greenery surround the open-sided shrine. No people are visible.A photograph of a stone temple shrine with carved granite pillars and a gold-framed arched niche backed by red drapery. Inside stand two deity murtis, one with a crown and red-orange garment and one in green and red attire, both garlanded with marigold and multicoloured flower strands. A gold kalasha or peetha stands between them with a small figure in orange draped before it. Tall brass oil lamps line both sides of the shrine. No physical people are visible. Green foliage appears beyond the railings.A white marble seated figure in saffron-orange robes with a matching orange head wrap and a rudraksha mala, right hand raised in blessing, is the central subject. The statue sits before a gold ornamental backdrop and a gold pedestal, garlanded with long strands of yellow marigolds, red roses and purple flowers. Flowers lie at the base and a gold oil lamp stands at the right edge. Partly visible at the right is a red-clad figure in a gold and red ornamental setting. This is a statue, not a living person.
02

02--Pada-Puja

155 dated photos in previewSource gallery
A close photograph of a ritual setup on an orange cloth at floor level beside a wooden platform. In the foreground a large ornate gold tray holds shredded white and green material, two small gold figures or lamps, and a pink flower. To the right, a silver plate holds two small silver bowls with red and orange powders such as kumkum and turmeric, and a silver bowl of shredded white material sits behind. A purple cloth with woven yellow and red borders printed a person lies on the right. Gold-embellished carved panels appear at the left edge. No people are visible.Overhead view of a ritual offering on an orange cloth. A large ornate gold tray holds two gold-plated decorative sandal-shaped objects, pale shredded vegetable or flower pieces, and two pink lotus blossoms at the left edge. Smaller bowls hold shredded pieces and red and orange powders or liquids on a silver plate at the lower right. A wooden structure and a striped textile sit at the top and right. No people are visible.A photograph inside a temple-style hall beside a decorated deity murti draped in garlands of yellow, white, purple and green flowers, with a golden crown-like headpiece. A yellow and orange ornate umbrella hangs above a golden throne with red cushions and garlands. In the foreground, a man in a white dhoti and yellow shawl faces the altar from behind. In the center, a man in an orange-saffron robe with a rudraksha mala stands with his hands folded beside a golden seat. To the right, several people in white garments with yellow shawls and gold garlands stand near a golden stool. A bowl of fruit and offerings sits on a tray near the throne.A photograph of a ritual scene in front of a deity murti decorated with garlands of yellow, white, purple and red flowers and green leaves. A golden-framed deity with a silver crown and ornaments is adorned with flower garlands. A man in orange robes with a rudraksha mala gestures toward the murti with his right hand while standing with his left hand on his hip. Two yellow and red ceremonial umbrellas with fringed edges stand over the scene, and an orange backdrop with Kannada text and a painted image is behind. Partially visible people in the foreground include a shaved-headed person at the left edge and heads of onlookers at the bottom.Close overhead photograph of a pair of bare feet standing on a gold ornate tray filled with shredded white and pale green vegetable pieces, pink lotus flowers and petals arranged around the feet. The feet wear gold toe rings with red stones. The person wears a flowing orange-red garment, visible only from the shins down. Behind is an elaborately embossed gold surface.Close view of a person's bare feet standing on a large ornate gold tray filled with white jasmine-style flower petals and two pink lotus blossoms. The figure wears a saffron-orange garment that falls to the ankles. The feet have small red dots on them. Behind them is elaborately embossed gold metalwork. The scene reads as a padapuja, the ritual worship of the feet, with flowers offered at the feet.
03

03--Morning-Satsang

53 dated photos in previewSource gallery
A photograph of a man seated cross-legged on an ornate gold throne decorated with marigold and multicolored flower garlands, with a pink petal arrangement at his feet. He wears orange-saffron robes, a rudraksha mala around his neck, and a red tilak on his forehead, with his palms pressed together in namaskar and eyes closed. A microphone stands beside him. The red-orange backdrop bears Kannada-script lettering. Swamiji (probable): long dark hair, saffron robes, rudraksha mala and ornate throne, matching the page's Nithyananda Satsang context; the figure is seated in a satsang setting.A man seated on an ornate gold throne with red cushions, framed by a garland of yellow and purple flowers and green leaves. He wears an orange sleeveless robe and a rudraksha mala, with a red bindi on his forehead. His eyes are closed and his palms are pressed together in namaskar. A microphone is clipped near him, and pink flower petals rest at the base of the throne.A man seated cross-legged on an ornate gold throne (peetha) with red velvet cushions, hands folded in anjali mudra at chest level. He wears an orange saffron wrap draped over bare shoulders, a rudraksha mala around his neck, and a red bindi on his forehead. The throne back is framed by a large arch of yellow marigold and purple flower garlands with green leaves. A microphone stands beside him, and fresh pink rose petals lie at the foot of the dais. Behind him is an orange backdrop. Appearance-based candidate: a person, seated in the orange saffron robes, rudraksha mala and throne described above, with the garlanded arch behind. One person is present.A seated man in orange saffron robes and a long dark rudraksha mala sits on an ornate gold throne framed by garlands of yellow marigolds, purple flowers and green leaves. He has long swept-back hair, a red bindi and crossed hands in his lap, with a lapel microphone and a boom mic beside him. Swamiji (probable): long hair, saffron clothing and rudraksha beads, seated on a throne during a satsang.A seated man in an orange saffron robe sits on an ornate gilded throne decorated with yellow, purple, red and white flower garlands. He has his palms pressed together in namaskar at his chest, eyes lowered, with a red tilak on his forehead and a dark rudraksha mala around his neck. A microphone stand is positioned beside him.A man seated on a gold-framed throne (peetha) with red velvet cushions, his palms pressed together in namaste at chest level and eyes lowered. He wears an orange-saffron cloth draped over his shoulders and a dark rudraksha mala around his neck, with a red bindi on his forehead. A microphone on a stand is near his face. The throne is decorated with dense garlands of yellow marigolds, purple flowers, red roses and green leaves. Behind him are an orange backdrop and a partial red and white banner with legible lettering. a person: appearance cues include the orange cloth, rudraksha mala and ornate throne, but the face is not clearly distinguishable, so the identification remains uncertain.
04

04--Sarva-Darshan

43 dated photos in previewSource gallery
A seated man in saffron-orange robes with long dark hair tied back and a rudraksha mala around his neck sits on a red-cushioned gold throne decorated with garlands of white, yellow, pink and green flowers. He extends a small bronze figurine toward a bearded man in a grey patterned jacket, purple shawl and orange dhoti, who leans forward to receive it with both hands. Behind them hangs a large orange banner showing a portrait and Kannada script, and fruit sits on a tray at the side. The seated figure matches the appearance cues of the a person candidate, with long swept hair, saffron clothing, rudraksha and throne setting, so this is a person. A grey-clad man in a purple shawl receives an offering on a saffron cloth. Two people are visible in total.A seated man in saffron-orange robes and a long rudraksha mala sits on a red throne decorated with a garland arch of yellow, purple and white flowers. He wears a red tilak on his forehead and holds a small brass figure, and he smiles as he faces a visitor. The visitor, a man with short hair in a grey patterned jacket and a purple shawl, leans forward with hands together and wears orange cloth at the waist. Behind them a woman in a yellow sari stands near an orange and red backdrop. Visible cues on the seated man include long swept-back hair, saffron clothing and rudraksha beads, so he is a probable Swamiji candidate in an in-person setting.A photograph of a seated figure in saffron-orange robes and a long white flower garland, with a rudraksha mala around his neck, receiving or handing over a small metal object from a brass stand while a man in a grey patterned kurta and lavender shawl bends forward with an orange cloth held in his hands. Garlands of yellow, pink and purple flowers decorate the red-draped throne and the gold-and-orange backdrop. Two women in white saris with yellow borders stand or sit behind them. The seated figure, who has long swept-back hair, a rudraksha mala and saffron clothing, matches the a person candidate cues, but the appearance is not certain enough to confirm identity. Five people are visible in the scene.A close photo of a ritual scene. In the foreground, a hand holds up a small bronze deity murti with multiple arms. Below, an orange cloth holds a second small brass figure. Beside it, a garland of yellow, white and pink flowers hangs over a carved wooden object. Behind, a person in a white garment with a yellow shawl sits in the background, and a red and gold brocade cloth is at left.Close-up photograph of hands passing small metal deity figurines during a ritual. In the foreground a woman in a purple and grey patterned shawl holds a small brass figure on an orange cloth. Her bangled wrist is visible. Another hand, possibly a man's, holds a darker bronze figurine up in front of a yellow-clad figure. A white garland of jasmine flowers and a wooden object appear at the right edge, with a red striped cloth and a blurred gold background behind.Close-up photograph of a man in an orange robe holding a small brass figurine of a standing female deity or attendant with a raised arm and a fan-shaped ornament behind her head, set on a footed brass base. He wears a thick garland of white jasmine, pink flowers, yellow marigolds and green leaves across his chest. Another orange-robed figure is blurred at the left edge, and yellow and red flowers appear in the background.
05

05--Pancha-Tapas

67 dated photos in previewSource gallery
Outdoor meditation session in front of a decorated stage at a Dasara event. About a dozen seated participants sit cross-legged on mats and rugs on a raised platform. Several women in white, mint-green, orange, pink and teal saris and salwar kameez sit with eyes closed, some wearing rudraksha-style malas. Behind them stands an orange banner with a photograph of a smiling man in an orange turban and an announcement of Dasara dates, with a person.org web address. A deity murti stands on a pedestal at the back, and colourful striped fabric hangings frame the left side. Dusty ground and a plastic chair appear in front.Outdoor seated meditation at an ashram courtyard with an orange-painted wall. Around a dozen women sit cross-legged on mats and cloth, eyes closed, in white kurtas, teal and turquoise saris, a pink-and-white shawl, and a light blue sari. A woman in a white outfit and rudraksha-style beads sits front center. Behind them a large Kannada banner shows a portrait labelled with the name Nithyananda and a shaved-headed figure in an orange turban, with a Dasara jagannatha aaradhana schedule. Colorful painted pillars and a decorated stone staircase with a dark deity statue stand at the left, and a few plastic chairs sit at the right.A man sits cross-legged in meditation on a low wooden seat placed on a woven straw mat, eyes closed and hands resting in his lap. He wears an orange-saffron robe and a long rudraksha mala over his chest, with a red bindi on his forehead. Behind him stands a large black stone Nandi bull draped with a yellow-orange marigold garland, set on a red-painted pedestal. Beside him is a brass kalasha-style pot, and the ground is marked with a circular border of gravel and pink petals. Several dark stone statues stand among palm trees and plants, and red signboards are visible at the base of the statues. The scene is an outdoor shrine garden in daylight.A man sits cross-legged in meditation on a low orange-cushioned seat atop a woven mat and a green cloth in an outdoor temple garden. He wears an orange-saffron robe draped over his shoulders, a long rudraksha mala with dark beads, and a red tilak on his forehead; his eyes are closed and his hands rest in his lap. Behind him stands a large orange-red stepped plinth topped by a black stone Nandi bull draped with a marigold garland. Dark stone deity statues and small shrine figures stand among palm trees and frangipani, with red-lettered signboards on the ground and a brass kalasha-style vessel placed before him on the mat. The scene suggests a quiet meditation or satsang setting.A photograph of an outdoor sacred courtyard. A man in an orange-saffron robe with a rudraksha mala sits cross-legged on an orange cushion placed on a woven mat atop a raised circular earthen platform ringed with gravel. Pink and white rangoli dots form a border on the sand. Behind him stands a red-brick stepped pedestal topped with a black Nandi bull statue garlanded in yellow flowers. A brass kalasha sits beside him. Stone deity statues stand among palm trees, and multicolored cloth and a bamboo ladder frame the scene.Outdoors on bare sandy ground, a man sits cross-legged in meditation on a woven mat over an orange cushion, at the centre of a circular fire pit lined with grey ash and a ring of pink and red flower petals. He wears an orange saffron robe draped over the shoulder and bare-armed, with a long rudraksha mala around his neck, and his hair is tied back at the top of his head. A small brass kalasha vessel sits on the mat beside him. Behind him are rows of white seated deity statues on a low wall beside an orange building, a blue tarpaulin covers a pile of material, and a tall wooden post stands at left. The man appears to be a sannyasi in meditation, and the visible cues (long swept-back hair, orange robe, rudraksha mala) are consistent with the Swamiji (probable) label in this sentence, though identity is uncertain.
06

06--Afternoon-Maheshwara-Puja

142 dated photos in previewSource gallery
A framed portrait photograph of a man with short dark hair, a thin moustache and tinted glasses, wearing a white collared shirt, rests on a white draped cloth-covered seat in an empty hall. The framed photo is garlanded with yellow chrysanthemums and purple and pink flowers. Behind it are marble-clad steps, a red-brown wall and a pedestal fan. No living people are visible.A framed portrait photograph of a man with grey hair, thin-framed glasses and a moustache, wearing a white collared shirt against a blue background. The frame is garlanded with yellow and purple-pink flowers, and the framed picture rests on a white draped cloth. The printed caption reads N.S.P with Tamil birth and death dates, indicating a memorial portrait. No living people are visible.A framed portrait of a middle-aged man with grey-streaked swept-back hair, tinted glasses and a moustache, wearing a white collared shirt against a blue background. The frame is draped with a garland of yellow and purple-pink flowers and rests on a white cloth. The printed dates on the frame's base read birth 30.11.1944, Salem 28-31.7.2005 and death 12.10.2005. The portrait is a printed photograph of a person, not a physical person in the scene, and the visible cues do not establish a person identity.A framed portrait of a middle-aged man with short greying hair, a moustache and tinted glasses, shown in a dark wooden frame. The frame is garlanded with yellow and purple flower strands and rests on a white draped cloth. The portrait has a blue background and the man wears a white collared shirt. Tamil text along the lower edge reads dates and initials, with the printed caption N.S.P, Salem 28-31.7.2005. This is a photograph of a printed portrait, with no physical people present, and the portrait is not an identifiable a person depiction.A long hall with rows of seated devotees taking a meal from banana leaves placed on the floor down two parallel lines. On the left, men in white dhotis and upper cloths sit with bare shoulders, one with a yellow-beaded necklace and a man with white tilak markings on his forehead. On the right, women in white saris with yellow borders sit in a row, one wearing a pink sari with yellow trim. Small cups and a central tray with a brass lamp sit between the rows. Standing attendants in white move along the room, and a figure in an orange-draped seat with a framed portrait stands at the front stage beneath hanging banners and ceiling fans.A photograph of a large tented hall where two long rows of people sit on the floor eating a meal from green banana leaves set before them, with small cups placed beside each leaf. On the left, men in white dhotis, some bare-chested or with ash and beaded necklaces, sit near the foreground; on the right, women in cream and white saris with yellow shawls sit in a long line. Colourful woven hangings decorate the ceiling, and ceiling fans hang above. At the far end, a raised stage with a dark maroon curtain holds a seated figure before a small deity murti and a portrait. Attendants in white move about the hall. A central wooden tray holds a brass vessel and small lamp between the rows.
07

07--Evening-Homa

19 dated photos in previewSource gallery
Night photo of an outdoor temple complex lit with strings of red and orange lights along orange-washed walls. A tall tiled roofed canopy on the left hangs colourful striped tassel decorations. Beneath the canopy a raised platform holds a deity murti and small figures in white, with a few people seated at the edge in the foreground. A hanging sign on the building reads Sri Anandeshwara Temple and a nearby board reads Nithyananda Dhyanapeetam style signage. Patches of greenery and a wide sandy courtyard fill the lower frame.Night photograph of an open-air temple courtyard with a sandy ground. A woman in a white sari with a yellow border walks away from the camera across the centre of the frame. Behind her, a low red building with strings of lights and tall pillars topped with hanging garlands and orange cloth stands under a tin-roofed pavilion at left. Bright floodlights illuminate the scene, and a large signboard is mounted on the right beside the building.Night photograph of an outdoor temple complex lit by strong floodlights and strings of colourful lights along a covered shed. A dirt courtyard leads toward an orange-walled structure decorated with red and white fairy lights, with a lit shrine area and garlanded hangings under the roof. On the left, a few people sit and stand near stone pillars, one figure in white clothing standing near the shed. Several small figures are visible in the lit area. No identifiable a person figure is clearly present in this view.Night view of an outdoor temple compound at a person ashram, lit by strings of red and orange fairy lights on the orange-painted buildings. On the left, a tall open-sided shelter with a corrugated roof is hung with colourful striped cloth banners and bells. Beneath it, figures in white clothes sit near a decorated altar with deity murti and red cloth, and a few plant pots line the courtyard. A signboard on the right wall shows a long Kannada-script name, and a painted orange sign reads Temple. Several people are faintly visible at the altar, including one standing figure in pale clothing, and the ground is bare dirt.Night photograph of an outdoor ritual space decorated with strings of warm lights and hanging cylindrical tassel decorations in red, blue and yellow. An orange temple-style building stands behind a central platform where several people in white and saffron-toned clothing sit and perform a ceremony near a deity murti surrounded by flowers and garlands. A small group of seated people in orange and white sits on the left side of the open ground. A large floral-patterned canopy hangs above the altar area, and a banner with printed text hangs on the right. Bright floodlights illuminate the scene.A night-time outdoor temple scene in an open courtyard lit with strings of warm lights. Orange-painted buildings with lit facades frame the space; a corrugated roof is supported by green posts hung with colourful striped cylindrical banners. On the left, a few seated people in white clothing sit near a raised platform decorated with red cloth, white steps and small sculptures and deity murtis. A signboard reading TEMPLE is partly visible, and a wall sign carries Kannada script. Potted plants line the right side, and a single lamp and a small shrine-like structure are visible.
08

October 12 2010

446 photosView all
A photograph of a large hall where many men in white ritual dhotis and shawls sit cross-legged on mats in rows, facing a seated figure in orange at the left edge. In front of them are brass plates, small oil lamps, bowls and offering trays arranged on orange cloth. Several participants have white tilak marks on their foreheads and hold their hands together in prayer or sit in meditation. Hanging colourful decorative banners line the top of the hall, and a laptop sits on the floor at the right. Behind the rows, further seated devotees and a figure in white stand near a decorated throne-like seat with flowers and a golden structure. Pale pink walls and tiled floors complete the room. A pair of men in orange and white sit near the entrance on the right side. The scene suggests a group puja or satsang.A seated group of devotees in white clothing performs a puja-style practice on striped floor mats. In the foreground a woman with dark hair in white garments and a blue cord holds her palms pressed together in prayer. Behind her a woman in white with a shaved head, a vertical forehead mark and rudraksha beads has palms joined. Beside her a woman in white with rudraksha malas and folded hands sits with eyes closed. Behind them more white-clad participants sit in meditative prayer. Brass lamps, a small flame in a dish, brass bowls and a red-striped jar sit on a rug in front of them, alongside a clay offering item. A white drape hangs in the background.A photograph of a seated group of devotees in a bright hall during a satsang session. In the foreground a woman in a white short-sleeved top and a dark bead mala sits cross-legged with palms pressed together in anjali, eyes closed. Beside her a woman in a pink top with a mala also holds her hands in namaste. Around them many people sit on red and striped mats in white, orange, teal and pink clothing, several with malas and some holding papers or booklets. Small items such as a brass bottle and a water bottle lie on the floor, and red chairs appear at the back of the room.A photograph of a Pada Puja ritual in a bright hall with white marble floor. In the foreground, several shaved-headed men in white dhotis sit cross-legged on orange cloth, holding small brass oil lamps and ritual bells, with open books of chants on their laps; brass plates hold red flowers, kumkum and offerings. Their foreheads bear white vibhuti stripes and they wear rudraksha malas. Behind them, seated on chairs, men in white robes with folded hands and a man in a dark shirt watch the ritual; a golden deity figure with a cobra-hood canopy stands at the upper left. Roughly a dozen to twenty people are visible.A group of men seated on the floor of an indoor hall perform a ritual with oil lamps. Most wear plain white dhotis and white upper cloths, with white sacred marks on their foreheads and arms. Several hold lit oil lamps or flames in their hands, and one in the foreground reads an open book while holding a lamp. A man at right wears a yellow shawl over white clothes and a rudraksha mala. Brass plates with flowers, a kalasha-like brass vessel and small lamps sit on orange mats before them. In the background, a seated man in an orange garment and rudraksha beads watches the ceremony beside plastic chairs.A photograph of a group of priests seated on the floor of a marble-floored hall performing a puja. Most wear white dhotis and white shawls, with sandalwood and vibhuti markings on their foreheads and arms. Several hold small oil lamps or lit wicks in their hands, and brass plates with flowers and offerings sit on the orange cloth in front of them. In the foreground, a priest in glasses and a white dhoti holds a lit wick toward the flame and reads from an open book. Beside him, a man in white with a yellow shawl sits cross-legged. At the right edge, a figure in saffron robes is partly visible. No one in the scene clearly matches the a person appearance cues, so the a person field is unsure.

October 12 2010

Original wiki page
Contents

Title

The Technology of Healing: Nithyananda Morning Message (12 Oct 2010)

Narration

The Supreme Pontiff of Hinduism, Jagatguru Mahasannidhanam, His Divine Holiness, Bhagavan Nithyananda Paramashivam, expounded on the Cosmic Principles of stem cell during the everyday live public talk - Nithyananda Satsang. In this talk entitled The Technology of Healing, The Supreme Pontiff of Hinduism shared how He studied the current stem cell research and how He was able to link it to the Upanishads which describes why the One becomes many. He explained that in the Cosmos, macrocosm, the compassion and the feeling of “let me enjoy myself” is responsible for the one to become many. He explained that surrender is nothing but devotion which becomes part of your bio-memory. His Divine Holiness shared that if you meditate and practice devotion, sadhana, in the young age that becomes a healing bank in your system creating longevity and healthy old age.

Video and Audio

VideoAudio

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Transcript

(0:18)

|| Sadāshiva samārambhām Shankarācāryā madhyamām | Asmat ācārya paryantām Vande Guru Paramparām ||

(0:53)

I welcome you all with My love and respects. Today’s subject, ‘The technology of Healing'. Yesterday was a very important day. First time, the stem cell was sent into human being’s body in US, in modern times for healing and research purposes. Of course, when I say the word in modern times, I mean, in ancient times Indians know this science and stem cell - not only research, the science was highly evolved, the science which was applied every day.

(2:16)

If I have to give one example, I can give the example of Gandhari in Mahabharata giving birth to hundred, hundred and one kids - hundred male and one female. She got aborted, the rishi saw the flesh and really felt bad for the mother. Mother was unconsolable, so he makes hundred parts; filled with ghee and different herbs and the stem cell; the same process used in stem cell. The human cloning - first human cloning happened on the Planet Earth and hundred and one beings came out of the hundred and one parts - hundred male and one female. And there are hundreds of other proofs how the science of stem cells was used.

(3:46)

Yesterday I was seeing the presentation from many doctors in Missouri. They were talking about, why the stem cell research should not be banned in Missouri. I was seeing that presentation and I was seeing two three other presentations related to stem cell, in YouTube. You may think, ‘When Swamiji finds time for all these things?’ Somehow I find time that is different. That is a separate stem cell research.

(4:29)

They were explaining how the stem cells, they become many and the healing or re-creation of a certain organ - not only repairing, re-creation certain organs - how it happens. They are presenting how it happens. But they are not able to answer why it happens. Because, only there are some cells, decide to become more and more and only early stem cells can become different organs like liver, intestine, heart; only they can get converted into different organs. What is the energy which makes stem cells to become many and which is responsible to create early stem cells - means, stem cells which are ready to become different organs.

(5:49)

This is two different thing. All stem cells which become many, does not become different organs. So to become different organs, we need some separate quality - early stem cells. I was studying all this. They are able to logically explain how it happens but they are not able to explain what is the force which makes this happen.

(6:18)

Understand, it’s almost like reproducing. I consciously meditated and scanned, why a stem cell gets reproduced. Very beautifully Upanishad describes, why “The One’ became many. If you understand why ‘The One’ became many, you will understand why stem cell, one becomes many. In the Cosmos, Macrocosm, the compassion and the feeling, ‘Let me enjoy myself’ is responsible for one to become many. In the Microcosm...See, when the Macrocosmic emotions, experiences reflect in Microcosm, they assume different quality and different name, but the same reflection - like a Paramatma became Atma, the ‘Cosmic Mind’ becoming your mind, the Hiranya Garbha becoming your brain. Hiranya Garbha is the place where all - the Cosmic Brain, Cosmic Archives - becoming your own brain.

(7:54)

Usha, Chhaya. Usha is the light, Chhaya is the shadow - Macrocosm, Microcosm. I was analyzing, rishis have very clearly described - compassion and the feeling ‘Let me become many’ is responsible for Cosmos to expand, one Sun to become many, one Planet to become many, reason for Big Bang. What is the reason for one stem cell to become many and not only that, particular stem cells becoming part of some organs? See, there are two happening in the Cosmos. One, the Planets becoming many and there is another one thing - Planets creating space for life to happen. That is what I call early stem cell production in Cosmos.

(9:10)

Understand, in body two thing. One, stem cell production. Second, early stem cell production. Means, a different quality of stem cell which becomes part of the body, organs of the body. Same way in the Cosmos, two things are happening. One, creation of different Planets; second, creation of a space where life can exist. Compassion is responsible for one Planet becoming many Planets. ‘Let Me Enjoy Myself’ - that mood is responsible for creating a space where life can happen. I can say, at-least few million spaces exist in the Cosmos, where life is existing, where life is existing. Same way in the Microcosm, in the body, for stem cell to become many, the reason is Bhakti - the Devotion.

(10:29)

Please understand. Thoroughly I scanned, ‘What is the reason for one cell to become many?’ Bhakti, Devotion - Devotion to anything other than you. If the stem cell has a Devotion to anything other than its own form, it becomes two. If it is devoted only to itself, not only it does not expand, just it dies in few moments. I clearly scanned. Of course, now whatever I am talking, science has not yet proved. But I tell you, let this be on record, within one or two years, science will prove. I am just giving you, the pure discoveries. The moment you feel devoted to anything other than you, the stem cell production happens. I tell you, Devotion heals you.

(11:49)

Second thing, ‘How the early stem cell production happens - the stem cells which become part of your organs?’. I saw, ‘Surrender’. Surrender is nothing but the Devotion which became part of your bio-memory. The stabilized Devotion is Surrender. Surrender means...See, Devotion means, where you and the person or the object or the space to which you are devoted - both exists. But in surrender you say, ‘Let you exist, that’s enough. Nothing else is required. I am so happy to dissolve in you, just be lost in the sweetness which happens in my mouth when I remember you. I am ready to lose myself in that sweetness, in that joy, in that taste.’ Surrender makes early stem cells, which becomes part of your organs.

(13:09)

I can tell you, it may take only few months I feel. Because the stem cell research - these kind of researches are too high. So they cannot be influenced by Vaishyas and Kshatriyas. Pure Brahmanas are needed. Means, the pure R&D people - who can’t compromise, who won’t compromise. I tell you, this research will land within few months into the Vedic Consciousness and Devotion and Surrender - these two, will be declared as one of the major pill for stem cell healing and very soon every medical shop will start promoting these two concepts. You will see, every medical shop will start promoting these two concepts. ‘Oh! You have a stem cell related problem please be devoted and practice little surrender.’ And I tell you, maybe this is going to be one of the major breakthrough for 2012.

(14:40)

For 2012, this is going to be one of the major breakthrough. The yesterday breakthrough - the stem cell being sent into human body for research and healing - this is going to open many doors. Very soon, the Conscious side of stem cell reproduction - healing through stem cell will be revealed to the world. When they prove, all of you will know they proved what Swamiji revealed. That’s the reason, today itself I am revealing. You will see, very soon scientifically they will prove - a person, when he experiences Devotion, sweetness of Devotion, immediately in his system, the stem cell reproduction becomes intense. When he tries to practice Surrender, letting go, immediately the early stem cells are reproduced, produced in his system. Those early stem cells directly become different organs like a liver, intestine, heart, lungs, what not.

(16:32)

I will go on be revealing some more deeper truths on ‘Technology of Healing’. Today, I have one more scientific research and their conclusion. Electromagnetic energy combines with human DNA to produce stem cells - they declare. That electromagnetic energy is created in you due to Devotion. And some more researches, where they prove that stem cells are produced, which can grow into any organ like a healing bank in our body. Maybe I can call, that healing bank is what We call, ‘Good Karmas’. The Surrender bio-memory, the Devotion bio-memory - if you meditate and practice Devotion, Sadhana, in the young age, that becomes a healing bank in your system. Whenever needed the organs and systems use those energy and stem cells are produced. The longevity or the healthy old age, graceful old age - all this happens just because of Devotion and Surrender.

(18:27)

I tell you, in the young age, how you spend time in creating money for your retirement time, same way create good karma, healing bank in your body for your old age and graceful aging. There is a beautiful one liner, ‘Go to Church by yourself, don’t wait to be carried by four people’. Walk by yourself, don’t wait to be carried by four people. I tell you, accumulating good karma, the healing bank, will be really good for you to age gracefully and to avoid old age sickness, old age diseases; so that your body is ready for leaving peacefully.

(19:41)

There is another on research which says, a normal person if he is kept in a environment where he cannot see; within 48 hours his brain remaps itself to use hearing and touch to replace the sight - means, adaptability. So adaptability happens. The adaptability is high in you if you are more aware and conscious continuously.

(20:13)

Yesterday I was talking, ‘Adaptability for Uncertainty’. If you are more matter - dull, unaware; your adaptability will be just zero. If you are ready to handle any uncertainty spontaneously; your adaptability will be 100%. If you are spontaneous to handle any uncertainty, your adaptability will be high.

(21:37)

The keyword from today’s message, which you may need to remember and contemplate is, ‘Healing Bank’. You can have stem cell bank and early stem cell bank. It’s like a cash and gold which you can convert into cash and documents; which you can make it into cash. Create a healing bank in you - good karma. You will see, you experience not only one Planets becoming many, you will create space where life can happen.

(22:26)

See, stem cell becoming many is like one Planet becoming many. But it producing early stem cell which becomes organs, is creating a space where life can reflect; where life can play. I bless you all. Let you experience Devotion and Surrender and experience healing bank - spontaneous spiritual healing.

(22:56)

Let you all achieve and radiate Enlightenment. Let you all achieve and radiate the Eternal Bliss, Nithyananda. Thank you.

(23:11)

Photos

Panchatapas

Paadapooja

Morning-Satsang

Sarvadarshan

Maheshwarapooja

Navaratri-Homa

Dasara-Culturals

Photos Of The Day:

PANCHA-TAPAS

PADA-POOJA

NITHYA-SATSANG

SARVA-DARSHAN

MAHESHWARA-POOJA

DASARA-CELEBRATIONS

CHANDI-HOMA

01--Temple

02--Pada-Puja

03--Morning-Satsang

04--Sarva-Darshan

05--Pancha-Tapas

06--Afternoon-Maheshwara-Puja

07--Evening-Homa

08--Evening-Session-Dasara