Podcasts about aham brahmasmi

Send us a textThe misconception that spiritual teachings need to be "more practical" reveals either a misunderstanding of what spiritual practice truly is or exposure to teachings that aren't genuinely spiritual. Non-dual traditions offer direct pointers to immediate experience of consciousness that are inherently practical when actually implemented.• Non-dual teachings provide direct access to formless awareness without delay• Basic moral and ethical teachings aren't spiritual—they're common sense• The Upanishads and teachings like "Aham Brahmasmi" (I am Brahman) are deeply practical• Spiritual knowledge must be experienced to be understood• Only a human guru can embody teachings in a way AI cannot• Those who claim teachings aren't practical enough often haven't put them into practice• True connection with consciousness naturally guides all aspects of lifeJoin me on Discord to continue this discussion, and keep an eye out for my upcoming "Resting in Formless Awareness" course that will be launching soon.Join our Discord Server: https://discord.gg/hnRf7wESwX Visit my website: https://www.thebeardedmysticpodcast.com/Buy The Bearded Mystic Podcast Merch: https://thebeardedmysticpodcast.myshopify.com/Want a one-on-one spiritual discussion with The Bearded Mystic - book here: https://www.thebeardedmysticpodcast.com/p/spiritual-discussion/Subscribe to The Bearded Mystic Podcast channel: https://www.youtube.com/ @TheBeardedMysticPodcastBecome a Patron: https://www.patreon.com/thebeardedmysticpodcastRahul on Bluesky:  https://bsky.app/profile/beardedmystic.bsky.socialSupport the show

Send us a textEver wondered why some spiritual awakenings lead to chaos rather than clarity? Join me, Rahul N Singh, as I unravel the complexities of non-duality amidst the often humorous and bewildering backdrop of YouTube drama. On this episode of the Bearded Mystic podcast, we promise a candid exploration of the twofold nature of reality as seen through Advaita Vedanta. The ultimate reality of Aham Brahmasmi stands unwavering, even as the world of names and forms buzzes with activity. But what happens when spirituality lacks the intellectual backbone of Vedanta? Discover the unstable awakenings in neo-Advaita circles and the challenges they pose to daily life integration.Tune in as I dissect the pitfalls and the fleeting nature of non-dual realizations without proper grounding. Many seekers, lost in the thrill of so-called awakenings, fail to anchor their insights, leading to abrupt decisions like deleting their channels or abandoning their spiritual pursuits altogether. Unlike an app that complements a smartphone, the world isn't just an accessory to ultimate reality but a necessary component of our transactional existence. This episode shines a light on the importance of a balanced approach to spirituality, offering seasoned seekers and newcomers alike valuable perspectives on maintaining stability in their spiritual journey.Join our Discord Server: https://discord.gg/hnRf7wESwX Visit my website: https://www.thebeardedmysticpodcast.com/Buy The Bearded Mystic Podcast Merch: https://thebeardedmysticpodcast.myshopify.com/Want a one-on-one spiritual discussion with The Bearded Mystic - book here: https://www.thebeardedmysticpodcast.com/p/spiritual-discussion/Subscribe to The Bearded Mystic Podcast channel: https://www.youtube.com/ @TheBeardedMysticPodcastBecome a Patron: https://www.patreon.com/thebeardedmysticpodcastRahul on Bluesky:  https://bsky.app/profile/beardedmystic.bsky.socialSupport the show

„Die Hauptursachen des Leidens liegen sehr tief. Sie werden überwunden, indem der Geist zur Quelle zurückkehrt, der er entspringt.” (Yogasutra) Heute möchte ich dich gern ganz authentisch und unverfälscht mit in mein derzeitiges Leben nehmen, das besonders zur momentanen Zeit sehr aufregend und an der einen oder anderen Stelle auch sehr herausfordernd ist. Am Beispiel meiner aktuellen Lebensumstände möchte ich dir erklären: - wie du aufhören kannst zu leiden und was das mit Yoga zu tun hat. - was mir dabei hilft, im Alltag mit Herausforderungen umzugehen. - welches in der Tiefenkultur des Yoga verankerte Thema meiner Meinung nach heute nicht moderner sein könnte und wie meine lebenspraktische Erfahrung damit ist. - aus welchem Grund dir in Wahrheit niemand Leid zufügen kann. Mantra AHAM BRAHMASMI Bedeutung: Ich bin Brahman. AHAM heißt "ich bin". BRAHMAN = dieses Brahman. ASMI heißt dieses. Aham Brahmasmi - ich bin dieses Brahman. Dieses SANSKRIT Mantra drückt die Einheit der individuellen mit der kosmischen, universellen, unendlichen Seele, dem Absoluten, aus. Denn DU bist nicht beschränkt auf deinen physischen Körper! Von Herz zu Herz & Namasté, deine Bea __________________________________ Möchtest du mit mir gemeinsam Yoga praktizieren? Alle Online- und Offline-Angebote findest du hier: https://forms.gle/5vhvRskta5F7gtFr6 Pünktlich zum Neumond am 4. August 2024 starten meine liebe Freundin, Ayurveda Praktikerin und Zyklus-Mentorin Angelika Hauser von genussfreudig und ich gemeinsam mit einem Kreis wundervoller Frauen den Moon Wisdom Journey. Begleite uns durch acht transformierende Wochen, in denen wir uns an den Energien, die uns die Natur durch den Mondzyklus vorgibt, orientieren und uns so mit uns selbst harmonisieren. Alle Details findest du unter nachfolgendem Link: https://genussfreudig.at/wp-content/uploads/2024/06/Moon-Wisdom-Journey-Start-am-4.8.2024.pdf Die Möglichkeit zur Anmeldung zum Moon Wisdom Journey hast du hier: https://elopage.com/s/Genussfreudig/moon-wisdom-journey Eine Übersicht all meiner Angebote findest du auf meiner neuen Landingpage unter folgendem Link: https://www.femalelightning.de/retreats-events/ Mehr Inspiration von mir bekommst du auch auf meinem Instagram-Kanal. Ich würde mich freuen, wenn du vorbeischaust! https://www.instagram.com/the__joyful__path/ __________________________________ Wenn dir diese Episode gefallen hat, würde ich mich freuen, wenn du mir eine Bewertung hinterlässt und den Podcast abonnierst, damit du in Zukunft keine Folge verpasst.

In order for something to be habitual it needs to feel normal and it needs to have been around for a while to feel normal…the experts say about six weeks! So how do we get to this place is something we really want our lives is not habitual ~ we may be barely doing it, maybe not at all ~ into a place of regularity…Something we do without stress, procrastination or excuses? There's an interim period in which you will have to be very vigilant about this behavior so you can make it a habit finally. So, today we're gonna talk about some cool ways to get there. It's all about tips and tricks to get to that place where whatever it is you're trying to make habitual becomes just a part of who you are…where you don't even think about it anymore. In this episode we will learn: ~ What to do in the interim period before your desired behavior has become a habit ~ Specific suggestions to make your new habit easy and fun and enjoyable before it even has become a habit. ~ A meditation experience using the mantra Aham Brahmasmi with the musical stylings courtesy of The Sonic Yogi Meditation Music by Sonic Yogi Deep Sleep With Singing Bowls Pythagorean DreamListen to Sonic Yogi on: Spotify Apple Music Amazon Music Watch Sonic Yogi's Ted Talk Interesting Mentions: Doja Cat's Paint the Town Red Cheri's meditation teacher, davidji Heartwood Retreat Center : location for Cheri's Georgia Mountain Retreats Jekyll Island: Location for Cheri's seaside retreat The Host for this podcast: Cheri Augustine Flake, LCSW The Stress Therapist and Author Join Cheri Flake on her Next Meditation And Yoga Retreat! In the mountains or At the beach Love the show? Please rate and review us! Send some love bucks to the show: Paypal: cheri@thestresstherapist.com Venmo: @cheri-flake Thank you! Stay in touch with Cheri and be a part of the Stress Therapy Community! Twitter: @stresstherapy Instagram: @thestresstherapist Facebook Linkedin Website YouTube Join Cheri Flake on her next retreat! Register for a meditation and yoga retreat in the gorgeous Georgia Mountains and walk away with a new, solid daily meditation practice with benefits that last a lifetime! OR Register for sweet, peaceful meditation and yoga beach retreat on Jekyll Island seaside right off the coast of Georgia. Want Cheri Flake to be your therapist? If you live in Georgia go here to schedule a free 15 minute consultation Follow Cheri Flake on GoodReads Buy Cheri's book: Honey Do To Honey DONE! A Simple System For A Productive And Happy Household With Absolutely No More Nagging! A word from your host, Cheri Flake, LCSW: Feeling good after our Stress Therapy session? Awesome. Check out the show notes to connect with me, The Stress Therapist on social media or go to www.iLoveTherapy.com to find out about meditation classes & meditation and yoga retreats.

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Description: We journey through this 4th and final Mahavakya in this series. Anand takes us into this declaration of wisdom moving from the 3rd as the experience of Aham Brahmasmi to the practice of living this teaching of here and now as “I am Brahman”.We are invited to practice in this Mahavakya, to see the unity in all directions, finding that in truth, that divine is within and without. From living this practice comes freedom from fear and the other. Life is embraced as play and an exploration of love.For more wisdom, knowledge and integrative teachings visit : www.sattvaconnect.com sattvayogaacademy.comwww.instagram.com/theanandmehrotra/#AnandMehrotra   #veda   #upanishads   #self-realisation   #awakening   #wisdom   #consciousness   #mind   #intelligence   #growth   #sattvayogaacademy   #sattvaconnect   #knowledge  #yoga   

Moving forward with the 3rd instalment of the Mahavakya series, this episode embraces the experiential expression of Aham Brahmasmi. Anand takes us on a deep journey to understand this key expression of the Mahavakyas. He expands on the evolution of self from a concept to a visceral experience that resonates in unity from within.The student gains the dynamic realisation of this jewel of knowledge and attunes to the localized self through the integrative approach. Experience greater self-awareness while accessing infinity through consistent practice. For further teachings, please visit Sattva Yoga Academy sattvayogaacademy.comor For more wisdom, knowledge and integrative teachings visit : www.sattvaconnect.com www.instagram.com/theanandmehrotra#AnandMehrotra #veda #upanishads #self-realisation #awakening #wisdom #consciousness #mind #intelligence #growth #sattvayogaacademy #sattvaconnect    #knowledge #yoga  

Register your free place for the live online meditation and Q&A with Babaji: https://www.shivarudrabalayogi.org/en/online-satsang Babaji talks about the teachings of his master Shri Shivabalayogi MaharajO:05 How Swamiji taught, emphasising the importance of your own experience7:49 How Swamiji taught in a unique way to bring meditation to every doorstep14:22 The two paths in life20:13 How can we develop the 'do or die' attitude that Swamiji had?29:40 The meaning of 'Atma sakshatkara'36:21 The need for a Guru and 'Aham Brahmasmi'38:26 Once merged with the Self, can an individual be reborn?___Subscribe: https://www.youtube.com/channel/UC6YHFKcPK_XT96VO7xuk6RQWebsite: http://www.srby.orgFacebook: https://www.facebook.com/shivarudrabalayogiTwitter: https://twitter.com/SRBYmissionInstagram: https://www.instagram.com/shivarudrabalayogi/

Title: Expressions of the Divine15th Chapter: Verses 12, 13, 14, 1512th12th verse: “There is one all-pervading, immanent, omnipresent, and supreme divine reality which is the Atman. This Atman is the divine light that is present in every being. The light that is in the sun, in the moon and in the fire – that light is nothing but the light of the Atman.”Our creativity and our ability to think and work are all expressions of this divine principle. Just as electricity manifests in different ways depending on the gadget it powers, similarly, our skills are like outer shells that manifest this divine principle.In whatever profession one may be, if that person reaches a level of human excellence – that perfection is a spark of the divinity within him.Wherever we find a super abundance of serenity, spiritual wisdom, intuitive power and human qualities such as sacrifice – all these are expressions of the divine.We can manifest this divinity through spiritual practices such as Yama and Niyama in Vedanta or Ashtanga Yoga in Buddhism. Then our mind becomes pure and reflects this divinity in more effulgence like a pure mirror.Lord Krishna says: “This light comes from Me.” “Me” here does not refer to Lord Krishna as a human being. It refers to Atman.13th verse: “This divine principle, which enters the earth, enlivens everything. When we look around in nature, we see trees, mountains, valleys, water, plants, food grains – these are all expressions of the divine.”Nature is not meant for our exploitation. We are all visitors on this mother earth. Vedic mantras emphasize harmony and balance of nature. Let the earth, clouds, skies, plants, trees and the entire cosmos remain pure, undisturbed, and in perpetual peace and harmony.Satyam means truth. A person will not deviate from the path of harmony if he practices truthfulness and feels content.Ritm is the central principle of inherent harmony that exists in nature.Dharma refers to the ethical and moral principles through which one practices Satyam. For example, it is immoral to pollute the earth and therefore against Dharma.14th verse: “It is this divine principle that resides in every being, eats and digests the food, and nourishes the body.”There are four types of food referred to in this verse – food that we chew, that we drink, that we swallow and foods such as ice-cream that belong to the first three categories. The divine principle manifests as the digestive faculty in the human body.Even the act of preparing and eating food is divine. Every secular activity can be given a spiritual orientation – as we evolve spiritually, the line of demarcation between secular and spiritual disappears.We can think of our entire life as a divine act. There is a mantra in Rigveda which means: “Let every thought become a meditation, let every word become a mantra, let every action become an act of worship, let every travel become a pilgrimage, let every movement become a circumambulation around the deity, and let the whole life become an offering to God.”15th verse: “This divine principle is present as the indweller in every living being in this world. It manifests as memory, knowledge, ignorance and forgetfulness.”The ability to forget and to be blissfully unaware in ignorance is also a gift from God. Without the ability to forget no one can live in this world.The highest advaitic experience cannot be explained. It can only be experienced. The mahavakya “Aham Brahmasmi” – as an expression is not non-dualistic; it represents only the penultimate state; in its experience dimension it is non-dualistic.The language of duality is verbosity; the language of the infinite non-dual experience is silence. The role of the scriptures is to remove the wrong notions that are in our mind.

Welcome to Episode 35 of The Art of Aging Mindfully podcast. In this episode, host Jai Sugrim shares the wisdom embedded in five powerful Sanskrit mantras that can bring peace and prosperity into our lives.The first mantra is "Lokah Samastah Sukhino Bhavantu," which translates to "May all beings everywhere be happy and free, and may the thoughts, words, and actions of my own life contribute in some way to that happiness and to that freedom for all." Jai explains how this mantra is a reminder to cultivate a sense of compassion and selflessness towards all beings.Next is the Gayatri Mantra, which is considered one of the most sacred of all Hindu mantras. It is a prayer to the divine light to illuminate our intellect and guide us on the right path. Jai shares how reciting this mantra can bring clarity and insight into our lives.The third mantra is "Om Gam Ganapataye Namah," which is a chant to Lord Ganesha, the Hindu god of wisdom and success. Jai explains how this mantra can help remove obstacles and bring blessings into our lives.The fourth mantra is "Om Namah Shivaya," a chant to Lord Shiva, the Hindu god of destruction and transformation. Jai shares how this mantra can help us release negative emotions and transform our lives.Finally, Jai shares the mantra "Aham Brahmasmi," which translates to "I am the universe, I am all that exists." This mantra is a reminder of our interconnectedness with all beings and the universe, and how we can tap into that universal energy to bring about positive change in our lives.Thank you for joining us for this episode of The Art of Aging Mindfully. We hope these Sanskrit mantras inspire you to cultivate inner peace and prosperity in your life. Be sure to subscribe to the podcast for more episodes on aging mindfully and living your best life.Enjoy The Spotify musical playlist for songs I used on this show To support The Art of Aging Mindfully  Podcast go to patreon:The Art of Aging Mindfully Podcast PatreonThe Art of Aging Mindfully Podcast is sponsored by Viome, Acorn Biolabs and Whoop, your personal digital fitness tracker. To Harvest Your Own Stem Cells, for Future Use, with Acorn Biolabs:https://www.acorn.me/To test your full body and gut intelligence with Viome:http://viomehq.sjv.io/eKnAO1Use The $110 discount code: ARTOFAGINGOrder your whoop strap with Jai's Unique Link:https://join.whoop.com/376818To train with Jai, and learn about his yoga classes and massage therapy treatments:https://theartofagingmindfully.com/online-classes/To Sign Up for The Art of Aging Mindfully Newsletter:Sunday NewsletterEnjoy and share this episode!May it bring You Insight!

Hey Everybody! Welcome to The Art of Aging Mindfully podcast. Today's episode is all about the wisdom of The Grand Pronouncements, also known as the Mahavakyas. These key statements are considered to be the essence of Hindu philosophy and spirituality, providing us with profound truths about the ultimate reality and the nature of existence. In this episode, we will delve into three of the most well-known Mahavakyas and explore their deeper meanings. The Grand Pronouncements are usually grouped into a set of four, but there are 8, and more in totality. I've isolated the 3 mantras that resonate with the core of my being, and that I incorporate into my yoga classes, and guided meditations. We will also discuss how these statements can be applied to our daily lives and how they can help us age mindfully. By the end of this episode, I hope you will have a better understanding of the wisdom of The Grand Pronouncements and how they can bring peace and fulfillment to your life as you age. So sit back, relax, and join me on this journey of exploring the wisdom of The Grand Pronouncements.The three Grand Pronouncements  we will explore on this show are: 1. So Ham - I am That (That which is immortal and everlasting) 2. Aham Brahmasmi - "I am Brahman" 3. Tat Tvam Asi - "That thou art" The Art of Aging Mindfully Podcast is sponsored by Commons CBDI use commons cbd daily to reduce exercise induced inflammation, as well as for good sleep.You can order Cannabis Products from Commons with my ambassador link:www.commons.co/with/jsugrimThe Show is also sponsored by WHOOP, your personal digital fitness tracker: Order your whoop strap with Jai's Unique Link:https://join.whoop.com/376818To train with Jai, and learn about his yoga classes and massage therapy treatments:www.jaisugrim.comTo support this podcast go to patreon:patreon.com/jaisugrimEnjoy and share this episode!May it bring You Insight! 

Vedanta Meditation über Aham Brahmasmi – Ich bin Brahman. Dies ist eine praktische Meditationsanleitung. Du kannst dich also gleich für die Meditation hinsetzen. Sukadev rezitiert drei Mal OM. Er rezitiert danach die 4 Mahavakyas. Danach führt er dich in verschiedenen Schritten dazu, Aham Brahmasmi zu erfahren. Aham Brahmasmi ist ein Mahavakya, ein großer Ausspruch, aus den Upanishaden. Erfahre in dieser Meditation: Ich bin eins mit Brahman, eins mit dem Kosmischen Bewusstsein. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation ist das Praxis-Audio der 20. Lektion des Der Beitrag Aham Brahmasmi Meditation – Praktische Vedanta Meditationsanleitung erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Vedanta Meditation über Aham Brahmasmi – Ich bin Brahman. Dies ist eine praktische Meditationsanleitung. Du kannst dich also gleich für die Meditation hinsetzen. Sukadev rezitiert drei Mal OM. Er rezitiert danach die 4 Mahavakyas. Danach führt er dich in verschiedenen Schritten dazu, Aham Brahmasmi zu erfahren. Aham Brahmasmi ist ein Mahavakya, ein großer Ausspruch, aus den Upanishaden. Erfahre in dieser Meditation: Ich bin eins mit Brahman, eins mit dem Kosmischen Bewusstsein. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation ist das Praxis-Audio der 20. Lektion des Der Beitrag Aham Brahmasmi Meditation – Praktische Vedanta Meditationsanleitung erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Vedanta Meditation über Aham Brahmasmi – Ich bin Brahman. Dies ist eine praktische Meditationsanleitung. Du kannst dich also gleich für die Meditation hinsetzen. Sukadev rezitiert drei Mal OM. Er rezitiert danach die 4 Mahavakyas. Danach führt er dich in verschiedenen Schritten dazu, Aham Brahmasmi zu erfahren. Aham Brahmasmi ist ein Mahavakya, ein großer Ausspruch, aus den Upanishaden. Erfahre in dieser Meditation: Ich bin eins mit Brahman, eins mit dem Kosmischen Bewusstsein. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation ist das Praxis-Audio der 20. Lektion des Der Beitrag Aham Brahmasmi Meditation – Praktische Vedanta Meditationsanleitung erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Esta semana quiero compartir con ustedes una de mis prácticas favoritas! La práctica de Japa. Lo que me gusta de esta práctica es que es tan accesible, la puede practicar todo el mundo y en cualquier lugar, es muy efectiva para aliviar la ansiedad y excelente para principiantes de meditación. Lo hermoso de esta práctica es que no solo tiene beneficios para la persona que lo practica, estos beneficios se expanden a todo el que esté en contacto con la energía de la persona que practica Japa. Estas vibraciones sanadoras benefician a nivel personal y colectivo. Y aquí los tres mantras que comparto en el episodio para que elijas uno y empieces tu práctica. -Aham Prema - yo soy amor -Aham Prakasha - yo soy luz -Aham Brahmasmi - yo soy el universo Sé Feliz! Namaste Amaya

Hello Everyone! This Episode of the podcast is a 25 minute guided relaxation, that you follow along with, as you lay down on the earth. The guided experience will help you to relax, while you remain aware. The language patterns that are used are based on the "I am Brahman" mantra, which brings the spiritual seeker in touch with their Divine Essence.  Vedics and Vedantins call it "Aham Brahmasmi" You will go extremely deep into the subconscious mind, on this shavasana. This is an opportunity to let go of fear, and develop true Self Confidence based on understanding your true nature.  7:42 - If you wish to jump right to the guided relaxation go to 7:42 This is a 25 Minute Experience - Plan accordinglyMake sure you are in a safe, stable place when you listen to this episode. Do not drive a vehicle or operate heavy equipment.This podcast is sponsored by Commons CBDI use commons cbd daily to reduce exercise induced inflammation, as well as for good sleep. You can order Cannabis Products from Commons with my link:www.commons.co/with/jsugrimTo train with Jai, and learn about his yoga classes and massage therapy treatments:www.jaisugrim.comTo support this podcast go to patreon:patreon.com/jaisugrimEnjoy and share this episode!May it bring you peace! Love,Jai

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Aham Brahmasmi Ki Sadhna : Pujya Sant Shri Asharamji Bapu Satsang

Enjoy this recording of a past Monday Meditation where we explore the interconnectedness of our lives within the universe. Whether it's the people around you, the lush green grasses of the Midwest, or the rolling yellow hills of Northern California, connectedness begins with noticing. To illustrate this, today we're going to use the mantra, "Aham Brahmasmi," which loosely translates to, "I am a drop of ocean of consciousness," or, as I liken it to, being blades of grass. On the one hand, we are all like individual blades, standing and swaying in the wind. On the other hand, we are all rooted in the same vast soil. --- Support this podcast: https://podcasters.spotify.com/pod/show/todayichoose/support

In this episode, The Bearded Mystic Podcast discusses the sacred saying of The Upanishads, a mahavakhya 'Aham Brahmasmi'. This simply translates as 'I am Brahman'. This episode dwells upon whether the ego can say this great saying and what are the consequences if we declare this prematurely.  I hope you enjoyed listening to this 6th episode and if you are interested in listening to me ponder more about spirituality and mysticism, please follow/subscribe to the podcast.New episodes will be available every Sunday and Thursday.You can follow me on social media:Instagram: https://www.instagram.com/thebeardedmysticpodcast/TikTok: https://vm.tiktok.com/ZMdk3HPJh/Youtube: https://www.youtube.com/c/TheBeardedMysticPodcast/Twitter: https://twitter.com/bearded_mysticFacebook: https://www.facebook.com/The-Bearded-Mystic-PodcastSupport the show (https://www.patreon.com/thebeardedmysticpodcast)

In this totally expansive interview with one of my favorite people, Yogi Amandeep Singh - we talk about the sound of the Cosmos, Naad yoga and Amandeep explains his lineage dating back to the origin of the Solar Dynasty — the Mother of all Yogic traditions. Through this tradition, Amandeep illuminates esoteric, powerful, secret teachings into revelation. He is an authority on yogic science and history and openly shares his deep, practical wisdom from the living traditions of Udasin & Nirmalley Sikh Sages. Delve deeply into rarely experienced esoteric yogic traditions and teachings. Wa He Gu Ru! In under an hour we manage to talk about: · The Solar Dynasty and the many great lineages that were born from this. · The history of Jap Ji (Meditation of the Soul/Self) and the journey of sound. · The story of Guru Nanak and the meaning of Ek Ong Kar · Naad yoga – the primordial sounds explained in the most Cosmic way. · The difference between Jap Ji Sahib (Guru Nanak) and Jaap Sahib (Guru Gobind Singh) · Hiraṇyagarbha: the unmanifested Cosmic Womb - A full explanation is given to the question: What is mantra? · The Elements – the amazing elements and their sounds. · The significance of the mantra Aham Brahmasmi. · A special Wa He Gu Ru practice is shared. The practice and mantra of the Five Elements. About Yogi Amandeep Singh: Yogi Amandeep travels the world sharing ancient teachings from the Himalayan traditions.He is a Kundalini Yoga Teacher, a scholar with Kundalini Research Institute, Healer, Mystic & a teacher of Eastern Spirituality. He is a leading authority on philosophy & history of ancient yogic traditions, and he combines psycho-spiritual techniques with modern developments in the field of emotional and psychological transformation. Amandeep brings great depth, accuracy, joy and spontaneity to his teaching. Leading the space on the conscious use of technology, he is an inspiring keynote speaker for technology conferences — especially on the topic of virtual reality. His current project aims to determine how mental health-related issues can be cured using virtual reality. Appointed by The European Union as a spiritual leader, he is advising projects on wellbeing tourism. In addition, he is part of a team of neurologists and neuroscientists working on pain management protocols for children who are receiving oncology treatment. Yogi Amandeep shares the ancient yogic technology within a modern framework to make it accessible for our current times. References: Yogi Amandeep website: https://www.yogiamandeepsingh.com Mul Mantra and Jap Ji chanted by Yogi Amandeep: https://spiritvoyage.com/shop/music/jap-ji-meditation-of-the-self-004601/

As I live in present moment awareness, I live the magic of synchrodestiny. Aham Brahmasmi ♥ • • • chopracentermeditation.com

What is the ultimate truth? Yudhishthir-Yaksha Samwad सत्य क्या है ? युधिष्ठिर का उत्तर, यक्ष के प्रश्न । your feedback in the voice message: https://anchor.fm/rschoudhary108/message Follow me: https://twitter.com/rschoudhary108

From this moment on I invite unlimited abundance into my life. Aham Brahmasmi ♥ • • • chopracentermeditation.com

The core of my being is the ultimate reality. Aham Brahmasmi ♥ • • • chopracentermeditation.com

Welcome to the GREAT CONJUNCTION of Saturn and Jupiter in 0 degrees of Aquarius. Today marks the day of new beginnings, expansion, clear vision, and the lifting of The veil. We are aligning to our true selves and releasing restrictive paradigms and moving into a paradigm of pure loving awareness. During this meditation i play the frequency of Saturn: 147.85 and Jupiter: 183.58 as binaural beats. I also introduce my bee singing bowls tuned to the heart and throat chakras. Start doing the things that light you up. Release that which doesn't serve you. Love freely and effortlessly. Allow fear to melt away. We are the ones we've been waiting for. Welcome to the age of Aquarius. I love you all. Aham Brahmasmi. Health, happiness, and abundance. Peace and love.

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple) Pujya Sri Ramchandraji's Disciple & Founder of  “Institute of Sri RamChandra Consciousness”  *Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji's Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   For Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: Sri Krishna Janmashtami-2006.  My dear associates in the Path, Pranam at the holy feet of all the devotees of the Master.  On this auspicious occasion of Sri Krishna Jayanthi I try to share some of my understanding on the thoughts of our beloved Master Sri Ramchandraji Maharaj of Shahjahanpur in connection with Lord Krishna. Since they relates to changing the course of ones' life I thought it is relevant on this occasion. In the article “SPIRITUAL TRAINING THROUGH YOGIC TRANSMISSION” he wrote that “By the grace of my master I shall try to reveal a great secret, or a mystery, which the people in general do not know. It is a great wonder when a great personality like Lord Krishna, Swami Vivekananda or my master changes the entire course of a man's life. How is this done?” “Some skeptics may say it is after all due to the person who wanted to change himself, and the master or Guru was the cause merely for name's sake. If Lord Krishna had such power why did he not change the heart of Duryodhana instead of bringing about the battle of Kurukshetra? They may also quote many stories wherein somebody taking a worthless person or even a lifeless object as a guide has become a great saint. But this need not hinder us in trying to find out the reality, because God's ways are mysterious. Some are deluded by their own thinking and some are illumined by Divine Grace.” True, that some of us think that we understand everything or are capable of understanding with our intellectual endowment everything. While this is good the avoidable irrational corollary to this, that ‘what I do not understand is not correct' is not very helpful in the search of Truth. As Master has warned us we should not get deluded by our own thinking which many times are based on partial facts and fragments of truth. There can be many points of view and it is obvious that the point of view of the Centre is the best though it is not that easy to have. Every sadhaka tries to go near the Centre from his angle and as he approaches the Centre his vision gets broadened. Master continues “If the question as to from whom Lord Krishna got light is put to me, my answer would be that He is Self-luminous. But then this need not mislead the enquirer that he too is self-luminous and everyone else is also such, and there is an end to all enquiry. Logical speculations are no substitutes for the cravings of the heart. The heart is not satisfied even if the logic stops dead in some blind alley.” The inquiry that we are having into the nature of real self or God or Master is not something that we can restrict to the realm of the intellect. In which case it will be partial and the result would be partial truth or shall I say partial untruth! We are surely part of the divine and an integral part at that. But our mind cannot be Masters' mind unless we purge out all the dross and dirt out of our system and make it as pure as we can. It has been stressed by Master many times that our conscience can be pure only when our mind, manas, chit and ahankar are purified. Perfection we know is an Utopian goal but, near perfection is what we can strive for. It is here we need the help of others to purify ourselves and the relevance of Pranahuti. For this we attend to purification of our system assiduously practicing the methods given by the Master. Master continues his message saying that “Pranahuti is effected through the power of will which is always effective. If a trainer in spirituality exerts his will to mould the mind of the trainee it will bring effective and excellent results. Many swamijis, who start the profession of Gurudom as soon as they put on the ochre-coloured uniform, complain that although their shishyas (disciples) listen to them with interest, yet they remain as crooked as the tail of a dog. The reason is obvious. Either the swamiji does not exert his will or he has got no power. The teachers prescribe many laborious and brain-taxing practices and leave their disciples to their own fate. Neither does the teacher know the result of the methods nor does the disciple care to use his discrimination. The result is internal grossness, dullness of the intellect and loss of freedom on the part of the disciples, and corruption, degradation and moral turpitude on the part of gurus, who are very conscious of only their right to teach, but quite unmindful of their duties and responsibilities towards their disciples.” “The worthy trainer with the power of yogic transmission weakens the lower tendencies of the mind of the trainee, and sows the seed of Divine light in the inner most core of the abhyasi's heart. In this process the trainer uses his own will-force which has the Divine Infinite power at its back. In a way he is conscious of “That” and he just focuses “It” through the lens of his own will upon the heart of the trainee. The trainee may not feel anything at the beginning. The reason is that he is accustomed to feel only through the senses, and the Divine power is beyond senses. After some time, however, he may feel the results of such transmission, which also are in the form of subtle changes of the workings of his vital parts and of the tendencies of his mind.” Master in the same article states what happens to spiritual training in some organisations. “There is an organisation in this part of the country which professes to impart spirituality. It commands a pretty large following, and people who join it seldom break off even though some of them, to my personal knowledge, are greatly disgusted and averse to it. I find that they have adopted unspiritual ways to keep the abhyasis bound fast not only by inducements and allurements but even by fright and threats. And when I study their inner condition, I find not one of them having any spiritual achievement, but they are only caught up by some material force. You will find hardly one amongst them who is nearer the mark in any way. Whereas, in our sanstha, you will be happy to note that none of the preceptors has even the slightest touch of maya in all his Transmissions. It is only the pure wave that flows from him to the abhyasi. In my opinion such pious methods must at all cost be adhered to in order to promote piety and righteousness all over. I pray for the making of such noble personalities to work for the enlightenment of the world, and time alone shall bring the results to light. We must try heart and soul to prepare such worthy souls as may be useful and helpful to the future world. It matters little if a few break off from us, because what they have gained during their brief contact will develop in the subsequent life, if not in this one. Thus our labour is by no means wasted or lost.” Kindly note the purpose of the system given by the Master. He said “I pray for the making of such noble personalities to work for the enlightenment of the world and time alone shall bring the result to light.” His system is meant for transformation of the world in contrast to that of Lord Krishna where individuals' realisation to his duty is said to be the goal. It is useful to recall certain fundamentals about the concept of God with reference to the attitudes that get generated in us. When we view the Master in first person we get one who is a granter of our wishes and the pinnacle experience in such cases can be Aham Brahmasmi. When we view Master in second person “Thou” we move into the realm of devotion and surrender. When we view the Master in third person “IT” or ‘Tam' we get a special personality who is working out the transformation of human consciousness in which we have a part to play so that we live in an enlightened world. Lord Krishna in his Bhagavad Gita explained the intricacies of Yoga of different types adding the Bhakti aspect also in Yoga. Different types of yoga that do not have surrender to a Master as an integral element of the system lead to what is termed as self realisation. It is the common perception that yoga sadhana leads to Advaitaanubhuti or to the awareness of Aham Brahmasmi. It is held by many scholars that yoga as taught by Sage Patanjali is nir-Iswara or without God. There are many hold the opinion that Iswara Pranidhana is part and parcel of Patanjali Yoga. But in any Yoga where God is not in the picture the pinnacle experience can only be Aham Brahmasmi. In such an experience the question of surrender is not possible. Lord Krishna was emphatic in stating that without the surrender to God no real progress in the path of realisation which leads to active participation in the divine plan is possible.  We should remember the purpose of Lord Krishna in delivering the Gita is to motivate Arjuna to fight the battle for the sake of righteousness. It was not surely to make him a saint. If one has to act and not get tainted by the action there is only way of doing it namely dedicating the entire actions to the divine for the divine purpose and according to divine will. This state of consciousness is possible only through surrender and not the methods of Ashtanga Yoga or other yogas bereft of bhakti and surrender. Thus the Lord was presenting Himself in the first and second person aspects of God. Master even while giving the prayer for all occasions starts with the words “Thou art” and thus makes it clear that we should start with the state of surrender to the Master so that we reach His stage. His stage being TAM we find the Master keeping before us the second person and third person aspect of God. That is why while he talks about surrender he gives a definition of total surrender as surrender to all that exists in the universe. It is no surrender to any person or God that he talks but surrender to the Infinite Being which expresses itself every where. The transition from an orientation to the second person God to the third person is not that easy for the sadhaka. I seek your indulgence to quote  Dr.K.C.V. from his diary "Thus I found myself made to abjure the old theoretical ways of approach. I had to remake myself in a new way. I had to take stock of my whole past. All sectarian and caste conceptions had to be rethought. Philosophies help bind people to set notions. Thus I was to meet the challenge of the New. It happened that I should meet Shri Ramchandra ji. Firstly his views were clearly different from my whole past. The conception of the Ultimate as Zero was quite against my philosophic inclination. Having failed with the positive concept it is time to experiment with this - Is it likely to be true?” The Zero has to be understood as the Beginning or Origin of all possibilities being nothing of what it becomes. The concept of Invertendo shows how the deformation of evolution is natural and the power inherent in Zero (Nirguna). I began understanding the meaning of Vivarta. All flow necessitates the inversion and it is natural. The formations of the descent are clearly on this principle of inversions. The vast Brahman extends up to our knowledge of it. Thus Truth, Consciousness and Bliss themselves are attributes which get transcended in higher approaches. Satchitananda are not the Ultimate Reality, they too being terms of knowing - Sankara too gets transcended. The individual is continuous with the Universal and the Ultimate, and is not abolished. The Pralaya or mergence is cosmic and supracosmic and then all are withdrawn into the Ultimate. The individual ray of the Ultimate has created for itself an organic organization of physical-vital, mental and supramental centers and organs. These may well be the knots which have demarcated the several systems known as the physical, vital, mental or the bonal, muscular, circulatory, alimentary, hormonic, nervous, supranervous, and psychic etc. They have become autonomous in a sense but have to be opened up for higher control. This is possible only by bringing down the highest power of the Centre and not merely the higher power just above the human. It is the necessity to mould the lower in terms of the highest through the higher which has also to mould itself to receive the highest. That leads to going beyond Sri Aurobindonian Vijnana - moulding of the mental, vital and physical. This is done by means of the transmission or descent of the highest consciousness or condition (Zero) itself into the lowest region of the human heart or the organism as it is. The yogic process is this transmission from the Ultimate which alone can shape the entire being, of the abhyasi for the experience and realisation of one's oneness with the Ultimate and experience it in one's own physical, vital, mental and supramental levels - called by Shri Ramchandraji, the Pinda, Brahmanda, Para Brahmanda and Central Regions working under the direct force of the Centre". Shaping of the entire being or moulding ourselves thus means a total integral and holistic transformation in our way of living. We are aware that during meditation we do go into very deep states and some times we are at the gross level. Broadly we may say that from the ego centric awareness to ethnocentric awareness is the normal mode of meditation of many of the meditators. However we do seem to enter to cosmic and pan cosmic or para cosmic levels of consciousness. And surprisingly in almost all the sincere meditations we do we enter into a state of Tam or Total Ignorance as Rev. Master calls it. This is the one imperience that impels us to continue our meditation even as our Master has stated in his Commentary on Ten Commandments. If it were not so we will be facing the problem stated by Lord Krishna in the XII chapter of Gita sloka 5 which was translated by Sarvepalli Radhakrishnan as “ The difficulty of those whose thoughts are set on the Unmanifested is greater, for the goal of the Unmanifested is hard to reach by the embodied beings.” One of the, if not the unique feature of this system of Rev. Babuji is that such Unmanifest Tam is within our reach during our life time. This is one singular contribution of this system for which humanity shall be indebted. It is this awareness of the Tam that makes us live the fraternity that has been spoken for over several millennia. Prayers have been the time tested method of reaching the Lord. That we should pray for all in the Universe for the spiritual good is by itself a great prayer no doubt. But that we can will for such a change is the possibility the imperience of Tam grants us and this has not been heard of so far. The method of this prayer which uses our will while stating that “all the people of the world are my brothers and sisters and that we are developing true love and devotion” is no ordinary petitioning prayer. It is an expression of a will and determination to live according to the will of the Master. Lord Krishna appealed to Arjuna to act in such a way as to discharge his duties as enshrined in the sastras. He was talking of Swadharma though that is done ineffectively is more important than the para dharma even if done effectively. Commentaries and criticisms of the commentaries is not our concern. Master has stated clearly that it is our primary duty to realise our oneness with God. And this duty is some thing universal which does not distinguish between castes and races. When God is taken in the third person perspective, this can only mean that we should partake in the divinization of man which is the real duty waiting to be done by all of us. The third commandment is categorical in stating that our duty or dharma is to achieve oneness with God. A deeper understanding of this commandment would enable us to understand that we cannot have other goals like artha, dharma and jnana. This is in contrast to Lord Krishna accepting four categories of devotees. In this context it is prudent for us to consider the statements of the Master regarding what type of prayer we may make. To quote him from his commentary on the second Commandment “One should pray to Him alone who is the Master in the true sense. I donot think it proper to pray to the slaves i.e., those powers which are subordinate to man who are potentialised by him…. …It is also sheer folly to pray to the great Master for worldly gains except in most special cases.” When this is well understood our clarity regarding the goal gets established in our hearts and we seek Oneness with Him. It is not as though I have said something that is not known to you. I am only placing these ideas in the spirit of Bodhayantah Parasparam. My salutations to all.

Every abhyasi undergoes all these states during the course of his march, thou he may not be conciously aware of it.

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji's Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji's Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes:   EFFICACY OF RAJAYOGA    Dear friends, Happy to meet you all. Happy also to note your concern for progress in the spiritual aspect of our life. There is the mundane aspect, which is overwhelmingly becoming important for us, so much so we tend to neglect the spiritual side. It is necessary that we should proceed on both the fronts equally well. Nobody flies with one wing, no bird can do that nor can we totally succeed with only materialistic approach. So, I should congratulate you for this much of viveka that you have got, namely that there is another side of our life, namely the spiritual aspect of our life. People tend to use yoga even today in many places for material benefit only. They will ask me whether it gives you breath control, blood pressure control, sugar control or many other diseases with which we suffer. These questions are better presented to doctors rather than to a spiritual person, though it has been a habit for some reason or the other, people tend to ask such questions. They belong to the physiological plane and better attended to by the doctors who know more about it. Incidentally many things can happen, when you control the mind, the body also gets some amount of control. Yoga also has been confused with lot of exercises, physical exercises. They do good, they are supposedly doing good to so many people about which I am personally not aware of, nor had I at any point of time any inclination to practice any one of them. So I will be the least competent person to talk about that, though at the schools, I was taught certain exercises and a good sports man myself and there the matter ends. I never took it to be a way of controlling diseases. This is enough as an introduction about other aspects of yoga. We are talking today about the efficacy of Rajayoga. By now you have been introduced to the subject of Rajayoga as a means of utilizing the thought force in us for union with the Ultimate. Ultimate here means the cosmos, the entire life force, the entire energy. Some people prefer to call it Divinity, some people prefer to call it God, I don't mind any definition you give for it but there is a force above, we are not independent, we are interdependent - this is one fundamental truth that we have to learn in life. No person, however big he may be and however small he may be, can claim to be independent. We are dependent upon others, we are dependent upon the environment, and we are dependent upon the society. There are various relationships and the matrix is really very very complicated so if any person says that he is independent, we don't agree to it. The life force is there in all and in each one of us whether it is a plant or an animal or a friend or a foe, it doesn't matter much, the same life force is there. There is a fundamental unity amongst all of us. Saints called it God; some other people may call it by some other name, it does not matter much. God has neither a form nor a name, so call Him by whatever way you like. It is what He is. He is just what He is. THAT. That is That. That's all. Om Tat Sat. That's all. There is nothing more. All other things are our relationships which we feel, as we feel to so many people so many relationships, again go on changing our relationships with them, again re-changing them. Attitudes do change towards every person. A person who was a friend yesterday becomes all of a sudden somebody neutral tomorrow and day after tomorrow perhaps enimical to your interests. These things do happen, relationships vary, but the essence is always there. The essence of communication that is there between you and me is irrevocable. We always move in the same wavelength of Divinity, there is one thing, superficially there are differences. Rajayoga aims at arriving at that thought, which is there at the base. This thought which is there which is not coloured with anything else. It is we who colour the thought, the thought by itself has no colour. Consciousness is always pure and simple, it is not tainted, it is not vitiated, it is in no way affected by anyone of our relations or emotions. So what happens during our meditations is, we try to meditate on the Divine light without luminosity, as the method is. Divine light without luminosity is an impossible idea. We can understand light with some luminosity. We can think about some intensity of the light, we can think of so many things, color of the light, we can see the smallness of it or the bigness of it but light by itself without luminosity if we can think of, you would have reached the highest stage of consciousness but it is an impossibility. Mind is not capable of comprehending that idea. The very purpose of this system of yoga is to make you understand that Ultimate is something that you will never know. It is beyond your mind, your mind cannot reach that. That is what the Vedas have said 'Na tatra vak gacchati na mano na vijno na vijanimo'- you cannot go there,you cannot reach that. It is far beyond. Whatever you think it is something other than that. NETI NETI. Whatever you say it is not that. Something beyond, something beyond. So this beyond-ness of the Divinity is what we are trying to have access to, because you have that in your heart. The mysterious thing is, that which is far far beyond our comprehension, is so near to us in our heart. It is beyond our comprehension but it is easily comprehendible by our feeling. You can feel it but you can never know it. If you try to know through logic, you will never know. Nahi nahi rakshati dukrun karane. No vyakarana can help you, no grammar can help you, no logic can help you, you have to understand only through your feeling. God's language is feeling, God's language is in silence, not in words. So long as it's a word it is already distorted. Whether it is our Vedas or whether it is our Bible, it does not matter much, they are distorted. The original thing is the feeling, the feeling you have. That is why the call of God is Nistraygunyo Bhavarjuna; Vedha trigunya vishayaaha nistraigunyo bhavarjuna. You have got to go beyond, the point is God is beyond the Vedas - the word. The essence is something that defies any structure. Any structure you try to give for God is something that is limiting God and chaining God in bondage. That which is free can never be bound, God by definition is free, energy by definition is free. We can bind it in the form of electricity, in the form of magnetism, in the form of light, in any form that we like, but energy as such is something far beyond this. So this is the feeling that we have got to have. So when you start meditation in this system, the first thing that happens to you is that you become aware of the vibrations of the Ultimate Consciousness. When you have your sitting, some of you will feel vibrations, some of you will feel calmness, some of you as usual feel enormous noise outside and inside. Noise outside you cannot help it because it is there in the road. Noise inside, it is your complication. You have got so many feelings, you have got so many attitudes, you have got so many thoughts, you have got so many responsibilities. All of them will come to you one after the other. You try to sit down in calmness you will find all these things coming together. You engage yourself in some task, all of them seem to disappear almost because you are task oriented. Since you are task oriented, your mind is only on that. When you try to empty yourself and then sit somewhere, all the thoughts will come to you, bombard you and that is the nature of vacuum, please note it. Vacuum is such when you try to have vacuum in some place, all the air around you tries to enter that. You must be knowing the famous experiment of trying to heat up a tin and then as it throws out the hot air goes out, put a cork and then the shape of the tin is lost for the only reason air wants to enter, it has no chance of entering into it and then the can becomes totally twisted and wrinkled totally out of shape. Similar is our mind when we try to keep your mind calm, what happens is all thoughts will come to you. It is not thoughts which come to you, they are thoughts which are there in you which are trying to go out, which want expression, which want attention. So many things which you forcibily put down and were attending to certain other things, they kept quiet. When you are calm, all of them will come to you and then they want precedence to be established 'Now I will try to come, no no I am more important'. So many thoughts, some exams may be there, some promotions may be there, some responsibilities of going to the shop may be there, may be you have got to get certain things for your children, may be you have to attend to your parents, may be you have got something connected with your house, so many things. Everything with which you are connected comes there at that time, you really get confused and then prefer it is much better to have one word by which I can go on reciting, that seems to be much more easier because then your mind is given an attention, an object - you have got some toy to play with. It can be Om Namahsivaya or Namo Narayanaya, it does not matter much. Or O' Ram or hey Ram, whatever you choose. Your mind is going to a word and then it is definitely absorbed in that because it is given a toy. In the other case of meditation where you are asked not to think of anything and think about a Divine light which you cannot think of and then you get confused, because the mind gets filled up with all thoughts, it just rushes in. Now we say to you at that time, try to be as indifferent to it as possible, don't give attention to it, treat them as uninvited guests. Easily spoken, easily said, it is very difficult when actually you practice. I won't say it is too easy, I won't say it is too complex but first you have to learn this, learn to ignore, learn to ignore many things because you know that is not what you are seeking for. For that you have to learn two attitudes -one is you have got to be attentive and secondly you have got to be alert. Alert to the moments of silence that comes to you, attentive to the moments of silence that comes to you. It is just like a person who waits in a bus stand for a particular friend. He is to pass by that place and so many people go in the road, so many cars go, so many buses go, so many taxis go, and you are not going to attend to any one of them. You are waiting only for your friend and your mind is only for him. It is attentive towards him and it is alert for his presence. You just don't bother about anybody else. Similarly here, when you are in meditation please develop this attitude. If you develop this attitude you will be in a better position to meditate for long. Now I am asked to talk about the efficacy of this system. The efficacy of this system is, first two things have to be taken into consideration. One is your own effort and other is the help of the Master in your meditation. I can say with enormous confidence and practical knowledge about it, that this is the only system where we give the assistance of the Master throughout your progress. This does not start with a course and end with giving a mantra after some time nor by prescribing a method at a particular time but it is a continuous life long association that we seek with you, because you are seeking life long association with the Divine and the Divine must help you throughout. We ensure that you feel the presence of the Divine till the end. This is felt by the Pranahuti, which is an experience that you will go through and you will know the nearness of God. Everybody has told that God is in the heart, everybody has told that there is no exception to this but to make you feel that calmness even momentarily was something that was not there in the earlier periods. Here, because of the influx of Pranahuti, you do feel that and it is for you to feel and practice. So that aspect of it is to be taken into consideration while we discuss the efficacy of Rajayoga in this system. If you take your heart into consideration, this is where most of our feelings are. Thoughts of course may be even at the buddhi level but at the manasic level all our feelings are there. Manas is at heart, buddhi is connected with the intellect. Actually we have got the intellect - the buddhi, manas - I think I will try and keep this feeling aspect, ahankar - ego feeling, ego I would replace it by 'I', I feeling, and chitta ­because there is no equivalent word in English for this so far as I know. These are all the four components of our mind. This buddhi is connected with our school subject such as (A+B)2- all such knowledge you can put it straight into that because there is no consequence, there is no feeling connected with it. It is something, some mathematics, 1234 - whatever it is you know that, you don't know that. People perhaps now a days recognize people only with this capacity ignoring other three. The self-respect aspect of it, this has come here actually self (ego). Then the manas is predominant feelings of yours that you have. This is what is guiding us. It is only for satisfying the parents' interest that we go for some course. My father wants me to become an engineer therefore I become an engineer. My father wants me to go to a doctor so I go to a doctor. Why do you do this? My wife wants me to do this. Why do you do this? My husband would like that. Most of our actions are governed by these. If you see these, our feelings are directed towards the lower portion. Lower portion means actually physiological drives of food, water, shelter. Our thoughts, our feelings are invariably connected with all these things, either one of these things. If you just can check up your present state of mind, your thoughts will be connected only with this. For getting food you do a job, you have to do. Everything is connected with these four. As on date majority of us are governed by these and perhaps will ever be governed by it. There is no way out of these things because so long as life is there, principle of life is that of urges, there is no chance of getting out of these things. Animals are condemned once and all for that position. There is no way by which they can change their cycles. When it becomes hungry, it just finds its prey. It has to go and finds its food there is no alternative for it. When it is thirsty, it will go to the nearest possible source of water. When it is on season, it is on heat, it will definitely find its mate. There is no way out of these things. There is no chance for an animal to come out of it. Human beings are the only persons, only animals where we are given an option to control them. We know how to control hunger. You feel hungry but then you wait for the dinner, you wait for the lunch. Your mother says it takes some more time for your food please wait. We wait, we don't grab it. If you then note whether that is so in your case and if you are very honest about it, I am sure there must have been occasions when you must have pinched at something out of the kitchen - may be a fruit, may be something else, something edible stuff, if nothing else the pulses going straight into your mouth - the animal has not left us, please note this. It is that state of mind which you are trying to control, it is that impulsive state, impulsive nature. Animals are propelled, impelled, compelled - there is no alternative they have to behave like that. We need not behave like that, God has given us that much of liberty, that much of freedom, but we do not exercise that. Culture, education, social development, all these things you can see are the parameters by which we judge whether a person is advanced or not advanced. We apply these meters, what is his behavior? A tribal fellow how he behaves? A cannibal, how he behaves? A socially developed person, how he behaves? i.e. man has been persistently making efforts to control these urges and then arrived at certain ways of living, which he calls cultured ways. Don't behave like that they say, you are animal don't try to be like that. While that is so, in majority of the cases people have followed, now present day civilization seems to be moving in another direction of trying to have as much as what we want to satisfy these urges. I don't want to go into value systems because that is not the topic. The topic is how are we going to control these things? However much we try, there are occasions when you fall for these and of course these you just can't help it. Water is something that you will be forced to take and perhaps there is no difficulty in taking it and this one also, kama and krodha, you know you become slaves to it. That is why extraordinary attention has been given to it in tradition and they say you must know how to control these. Consequential feeling that you get is, when you are asking for some drive satisfaction, you find others also are striving towards the same thing and there is a conflict and it leads to rage, anger, confrontation. When more than one person tries for the same object then naturally confrontation and that is what we generally express as krodh. One is the kam, another is krodh So these two things are the essential factors we have got to control and they seem to be inbuilt in our animal nature. All my previous discussion is only to point out that we seem to be conditioned by these two things almost. Animals are conditioned we know that, we also seem to be having no option over this. Other systems of yoga have tried to totally abolish these things by whatever means it is ­suppression, oppression, by way of privation or deprivation, you can use any method by which they try to see that you get away from the family, go away to forest, go and stay in some mountains, get far off from the man, don't get into the situations, try to be away as far away as possible but this system is meant for a grihastha, for a man living here, a family life and these two things are the most important drives that you have got to attend to and you will not be in a position to suppress it, you are not supposed to also. So we always ask here try to learn moderation. Let the impulsiveness go and let some sanity be there. The institutions of marriage were established only for this. Social solutions like the institutions of justice were maintained only for this, so that we won't come out. What are the individual solutions for this? To conform to the social institutions. You know better what our reaction to social institutions is today. We are trying to question every one of them. We don't want to stand by the judgment of some judge who says you are at fault, even when he says that it has been established this fellow has murdered Rajiv Gandhi, he would like still an appeal to the President. Nobody is prepared to accept it. Principles of justice is being questioned. I am not going to the minor details. I am talking about a major details of only one incident, you can add hundreds. Our individual positions are such that in our own house, for no reason we fight with our brother, for no reason we fight with our sisters, for the sake of some object, for the sake of something which you think you deserve more than he or she, all our fights are coming from this. Principles of education unfortunately are founded on this. We have got somebody who is first in the class and then somebody who is last in the class. Whoever has given us that right to distinguish them I do not know but that is what education is. Every one of us learn at our own pace. Incidentally that is the reason why we have got a school, which says that is the school for slow learners. We would like everybody to be treated on par. The grace of God is equal on all and there is no question of superiority or inferiority. The problem is connected with basic instincts. How best can I over take the other man in killing him is what we are trying to justify by saying 'yes he is the first man, he is the last man'. That is the reason why you have got the word in the marketing today 'he had a kill today'. What is that word? What disgraceful words we are using to say that we are cultured. So these two things are the fundamental points. On this there is no solution in the tradition as to how to do it. They told so many things. They said be in good company, be in good thoughts, trying to be with only good people, try to do only good things, try to learn some moral stories, try to live according to those expectations. All these things we have heard but then man has been more intelligent than those words which express some sanity. We have found every way by which we can deceive everyone one of the Panchatantras. All our Ithihasas have lost their value, all our Puranas have lost their value, nobody wants to follow anyone of them. We have become intelligent, our buddhi has gone far beyond. Agreed, there is no doubt about it but what is the solution, still the problem is there. The problem is sought to be solved by the principle of moderation and for that we have got to lift this mind which goes to the lower mind, the thought force which flows down generally goes steep, some effort has to be made to go up. Tradition has made so many efforts of education and other things. In this system through Pranahuti, the first effort that is made is the flow of consciousness to the lower mind is sought to be diverted to the upper portion. This is the work of the Master which he does, which he does, you can be rest assured but you are given two things to do. You are asked to meditate on points A and B about which more details will be given by our brothers. They are two points located in the chest. There are two points A and B on which you are asked to meditate and if you meditate on these things as prescribed, it is our experience that our impulsive tendencies come down. This is the positive assurance that we give in the system namely that if you meditate on these two as prescribed with the help of the Pranahuti that is already done, in this system you get the advantage of control over the impulsive tendencies of your basal stuff, the drives. Once you control the drives or once you can put it under some reasonable control and get rid of the impulsive tendencies, you know you have won three-fourths the war, the war of control over ourselves because that is what exactly is our problem. If you look to yourself and see what type of thoughts that come, to you they are invariably connected to those four as I have already said but it is also true that you have thoughts of aspiration. Fortunately God has given us a mind which aspires, aspiration is a word that is applicable only to the human level. No animal can aspire for anything, it has no capacity to think. Even in certain forms of thinking that is there in some animals like chimpanzee or a dog, they don't aspire for anything. We aspire, what is the first aspiration we have got? First aspiration we have got is sharing. This as an instinct is already available in the case of lions and similar prides. They don't eat the food alone, they share. There are animals which share food, there are animals which will not share food. Sharing is not a principle that we accepted as aspiration just like that, there are animals at the lower level but instinctively they will feel it. I am not talking about the mother's love which is common, mother's instinct is entirely different but this instinct of trying to share food with others is what we have learned from some animals. That is the reason lion is a king of animals, there are many more powerful animals than the lion which can kill the lion also but this is the reason. Here the first principle is sharing and this we have developed as an aspiration and what is it driving at? It drives at trying to view what you think you should have, the physiological drive of hunger is sought to be moderated. You first give your children then you take, then you give elders then you take. You don't take directly. A civilized society is one where the food is shared first with children then with elders then with oneself. So the principle of sharing which we have learned from animal instinctual level, we got it as an aspiration and we said in this land when somebody comes to you, you treat that person as an athithi and give him food first and then only you take later. A value which we seem to have almost forgotten today for whatever reason it may be, that is what it is. Even relatives are not welcomed and thanks to certain amount of westernization, do not go to a house without information and we say if anybody comes to you without information treat him as a God. You can see the difference in value points of the two societies. One society does not want a person to come without intimation. Another society says if anybody comes to you without intimation treat him as a God. This is another important thing that you should be very very careful in meditation. In meditation what happens is you get certain thoughts totally uninvited, you have got all sorts of thoughts coming to you and all of a sudden some thought comes to you. That thought is God and Godly but we are the first persons to miss it, we always miss the athithi, uninvited guest is God always. It is from the adhyathmika point of view, our people have brought in the tradition to the mundane level day to day life they brought in the concept of athithi because the athithi comes to you more in meditation than elsewhere. There are more sparks of the Divine during meditation than you can think of or you can dream of because God loves us so much that he is always yawning towards you. He would like to enter into you and the moment you create a vacuum He is prepared to fill it but then we are so attentive to the other things like our going to the market which takes precedence over our attentiveness to this. That is the reason why we say please be attentive and alert, athithi can be recognized only when you are attentive. There are umpteen number of stories of people when God has personally visited them and this man has said 'no no I have got something else to do' and he forgot, he never attended to them and it happened to be the wives of some saints. A lady received a guest, the God Himself who comes, she does not recognize Him as such because he came uninvited uninformed, he came and then it was left to the saint to recognize later and poor man he said 'you are more lucky than me you have seen the God and I have not'. The stories go, these are all common knowledge you should be knowing. My point is the sharing as a principle develops. Unless this sharing develops, you will not be in a position to develop tolerance. This is another great virtue of this country which we are maintaining and we shall forever maintain, because this is consequent to that and this comes to you only when you learn to share and not behave impulsively towards certain things. This becomes natural once impulsive nature is reduced. A brother of mine was asking, some of us are prepared to share, some of us are not sir why is it so. I said yes, control has not come. Impulsive nature makes you hold it, you don't want to share, and you would like to save it. Impulsive nature alone is the principle for saving, you would like to have it tomorrow. Saving is a very very obnoxious idea in spirituality that is why Prophet Mohammed said please do not bother about the next day, God is there, He will give. He was wise, and that's why I think he also said don't try to lend money, he said give it if you got money, give it, don't lend. Lending was not permitted by him because who are you to lend. Whose is it? It is His. It belongs to the cosmos, nothing belongs to you. Everything belongs to the universe, nobody has got a right to say this is mine, because your existence itself is transient. Now, that we will come to later and naturally along with it comes service. So these two principles of spirituality will develop the moment you try to be attentive to the upper portion of your self, the aspiration portion of your self. This is the first thing that comes to you in this system. Now when you sit in meditation thinking that there is Divine light in the heart, as I told you, you will get lot of thoughts, but then, when you learn to be attentive only to the Divine light and nothing else, everything else fades out into nothingness. They don't have any impelling nature to attract your attention. That leads us to understand what exactly I am, who am I. This who am I question is one of the toughest questions to answer. If any one of you can help me with the definition of what you are as you understand, I will be very happy. You can at best tell me your name, you can give your physical description, your status - financial, official, relationships as wife, husband, son, father, so on and so forth. Kindly exclude these adjectives for yourself and then tell me what you are. You are none of these things, right? I have at least three names, one name is Narayana, but the other two names are also given to me. Most of us among Hindus we get more than one name. Physical descriptions - I am not the same physical body from childhood. You can't give that, your weights vary, complexion varies. If you see all these things, can you think of yourself other than these? And all these things are transient, all these things are temporary. You are a son one day you are a father today, grandfather day after. What are you? What are you? In relation to somebody you are somebody. What are you? This is the first and the foremost question that a man faces in spiritual life. Who am I? And if by God's Grace you have already got into the principle of sharing and service then you will know that I am a person to share, that I am a person to serve. Other than these two things there is nothing else that is permanent with you. These two things are permanent with you from your childhood. You are somebody to share and you are somebody to serve. Who that somebody is, you can call yourself by Narayan or Adinarayan, or you can call purushotham, you can call Govinda, it does not matter much by what name you call yourself but your essential nature is one of sharing and serving and that leads us to a metaphysical concept about which I will not be in a position to talk much. God in essence and God in manifestation. God in essence talked briefly earlier saying that there is no way of knowing Him, He is beyond all understanding. What is God in essence? We said we don't know, Divine light without luminosity we said we just don't know. Na Tatra Vak Gacchati Na Mano Na Vijno Na Vijanimo. This is what He is. God in manifestation it is you and me, it is this stream, it is this mountain, it is this river - we are the manifestation and we are Gods in expression. And what did God do first? He did first Purushamedha as we call it. The Purushasuktha of the Vedas is the most important one, the first one that is stated namely, God has sacrificed Himself to come into manifestation. It is God who sacrificed Himself to come into manifestation. He ceases to be His essence and He wanted to be His manifestation and we are all He and the principle here is He wanted to share, He wanted to serve. Sacrifice is another aspiration we have got. We have got to sacrifice. Mother sacrifices, instinctively you know that mother sacrifices lot of her interests for the sake of the children. Imitating the mother the father also sacrifices, he learns the value from her. It is the mother who tells, you have got to attend to the child more, it is time to educate, it is time to give him food, it is time that you should go and do something for him. It is the mother who teaches the principles of sacrifice, which is reason why the Vedas always used the word Mathrudevo Bhava, please note it. For no other reason we use that word. This is the reason why she gets a precedence over the father. She participates in the Divine function of sacrifice first, and then she teaches that lesson to the husband. Now, here God in essence, God in manifestation having the principles of sharing, serving and the third principle we have got, sacrifice. If we learn these three things in life we have learnt almost everything of spirituality. If we can behave like this it's enough but then what stands in the way? What stands in the way of our doing it? Why is it we are not prepared to part with money, a few rupees that we have earned today with others? It is because we have not learned to serve, we have not learned to sacrifice, we have not learned to share. We think it is ours. The possessiveness is one of the things that we have learned unnecessarily and that is the nature of a tiger and not a lion. Lion kills its prey and then throws it off and then goes after eating it while the tigers save it for the next day. Please note this fear of not getting food tomorrow is there more with the tigers than with the lions. I am comparing both the wild animals, there are few more satvic animals which I can bring into the picture but then I want you to understand even the noble animals are those which share, the ignoble animals are those which try to save it and then after all it may die then it goes waste. These values we have forgotten but they are spiritual values, they are not social values, they are entirely different. Social values, I have told you already marriage institutions, they are different, spiritual values are different. So now what stands in your way is your self and once you know there is no such thing like self and you are only a relationship, a bundle of relationships, you will not try to own anything. The sat-asat viveka automatically dawns on you. This is the nature of the first knot. There are 13 knots in our system as depicted by SriRamchandraji Maharaj. The nature of the First knot is trying to distinguish between what is sat and what is asat, what is permanent what is not permanent. I try to come to this point through a non vedantic method, because vedantic methods are there to teach this but I don't believe in that because for practical people we want to know what exactly the problem is. Everybody knows we are not going to live tomorrow, thereby we don't grant ourselves non-existence, we don't. Once you know your relationship, sit in meditation and then see what you are then you know there is only one friend for you and that is God. He is with you, the only friend. All other friendships, all other relationships are transient. He is the one with whom we are born, He is the one who will continue to be there even after our death, because energy doesn't go anywhere. There is only change in the form of energy but then nothing happens, the energy itself is there, you are going to continue. In what levels you will continue is a separate issue, but then we continue, because matter can never be destroyed, energy cannot be got rid off. You are energy, so you will continue to be there. So those people, present day, present morality which is governed by the thought that after our death nothing is going to be there and doesn't matter much whether I exploit the other person or kill him or do whatever I want with him; is wrong, because he is going to continue. You cannot help it; it is in the nature of energy to continue. Matter can never be destroyed, energy can never be destroyed, it is there, it is bound to be there, it will have its own effects. What it will be? On that there can be various ways of looking at things but it will be there is a fact; to this extent you cannot deny scientific approach. So what I am trying to say is, this person, this energy which has been there with me will continue to be there with me forever and this is the governing principle of sharing. If I don't develop the sharing principle I am not going to be in tune with it and why I am not able to share is because of my selfishness, self-centeredness, thinking that I am more real than the essence, the essence is more real than me. Once this satasat viveka comes, the first knot dawns and then your yatra starts. You start moving further; you start moving further as to what exactly it is. All right I am not permanent, there is something that is going to be permanent, what exactly it is. Then you start tending to develop, once this sat-asat viveka comes then certain amount of detachment starts, till the time no detachment is possible. Detachment for us really means attachment to the Divine, you tend to know more and more the sat and you tend to know less and less this asat i.e. detachment. Detachment with the asat and attachment to the sat is the basic way of movement in spiritual life. We move towards what is true, what is permanent, what is impermanent we try to give as little importance as possible. In the language of SriRamchandraji Maharaj we do not develop undue attachment, due attachment is what we develop. Treat everything on its merits, not with any extra relationships. Relationships are what make your self as I told you. Because of those relationships, you have got this undue attachment. You forget your relationships and treat yourself as the one who is connected only with God and nobody else, the truth alone will stay and then you have due attachment. Many abhyasis have been asking me, Sir, please tell us what is due attachment and what is undue attachment. Any attachment that you have got with reference to any relationship that you have got is only undue attachment. The only due attachment that we have can have is with reference to sat, the truth, the principle of Divinity in us. This is a condition and no amount of my explaining this system will make you understand what it is. So this leads us to the first knot, first is sat-asat viveka and then you also understand that you have got to have only due attachment. You know the transience of your self and various colors, various expansions are felt, in all these things you will find again certain things, you feel that you seem to be nearing it with that condition of sat-asat viveka, nearing it, you seem to know that there is something like sat and asat, nearness. This is the word in sanskrit we generally use the word samipyatha. We seem to be moving towards that feeling, it is not as though we have established there. We seem to know yes there seems to be something like this. Then we enter into that, we enter into that state, you are more established here. You definitely know that this is permanent, that is not permanent. Then that comes under salokyatha, then we live in that world, start moving. We become similar to that, that condition itself is yourself, you feel that you are that, nobody is attached to you, you are attached only to the Divine, you are entirely one. Then you have got the laya, mergence. In every feeling you have got these four states; If you are attentive to your sadhana, you will find in every state that is going to be this and later. You will be feeling nearness to it, you will be feeling and then you will be feeling you are entering into that; you start feeling the breeze of that, you start experiencing that, that is perhaps while you are that's the world. If you want to put the grossest of analogy; if you are getting into an A/C room, as you enter it, you know you are getting into a cool place, when you settle there, you really become cool, as you enter it you feel it the nearness to it - this is salokyatha and then you have got the sarupyatha where you become similar to that, your nature itself becomes that and then the mergence. This mergence is a mergence not to be lost here forever, but to move on, we should move on to the next condition. Each laya takes us to the next stage and that is the one of the toughest problems we have got here and that is why so many people who are viraktas, who have become sanyasis, who have gone to forests, who have taken to so many avadoot conditions are stuck up in laya. Laya is really interesting, you feel one with it, you don't like to leave it. Laya is the condition that we would like to hold but layas are at different levels. Different levels of laya and each one would like to hold on forever there. You are comfortable there but then here in this system through Pranahuti you are pushed out. This is one of the experience of majority of abhyasis who will say, Sir, yesterday I had a most absorbing condition, today I am again disturbed. Yes, you are bound to be disturbed, you are not allowed to have laya there. If you have got laya that means you got stuck up. If you get feeling of mergence and stay permanently in that state that means you got stuck up. Journey is infinite, the yatra shall go on, it is ananth, therefore Master pushes you out of that state. So after the first two states of viveka and vairagya, the next thing is as I have told you, the problem of self gets solved. You now know it doesn't exist, you also know that none of it is yours then what happens next is you start knowing your interdependency, with which I started the talk. Interdependence with Divine, the essence cannot exist without the manifestation and manifestation cannot exist without the essence, is the knowledge that you get. You are Divine, because you are a part of manifestation and once this awareness develops inside, that is, swa­swaroopa gnana develops, the amount of purity that you would like to have will get established more and more, not that you did not earlier. You should have purity earlier, but then here you will not allow yourself to become impure under any circumstances, because you are afraid that you are making God impure. Your impurity is His impurity, your defect is His defect, your lapse is His lapse. Therefore there cannot be any such things with us. Perfection becomes our way, whether it is in office or in house whether it is in the street or in your prayer, perfection is yours. You feel the interdependency with the Divine. That is the reason why many people got stuck up when they went to the second knot because it is purity, simple purity and when you maintain it according to the tradition, this gives a reflection of the 5th knot. 5th knot itself is the reflection of something else above, so what happens is Aham Brahmasmi feeling becomes more and more predominant. This thought becomes very very predominant here. You feel that you are the Brahman, you are, but then you are not because that stage is far off. Because of the reflected thing, the purity here is such, the reflection also is such, the absolute reflection if you can maintain that. The swa-swaroopa gnana which means the interdependence with the Divine becomes established in your heart and you become more and more responsible to the manifestation than what you were earlier, because of detachment, because of the principle of knowing what is self and what is not self was there involved in the first knot, you were not all that careful about many minor details. You used to neglect certain things. You used to say that these things are bound to happen like this, now you will not allow such things, purity will not allow such things, it will tell you everything is to be perfect. That is why people who are established, even like Ramana Maharshi and others were able to say that everything is good. First he left the house, took the renunciation very early in life and then finally said when somebody asked is it necessary to renounce he said not necessary. He had to come to this conclusion because he knows that his condition compelled him to say something against what he himself practiced. What I am trying to tell you is the nature is such, the nature of the knot is such. Secondly the self comes to know that though the eternal or the energy in itself is dependent upon it for expression, still it is secondary in nature and that is primary in nature. Energy is primary in nature than the places where it is expressed. The fan where the electricity is getting expressed is inferior in status to the very nature of electricity itself, it is very obvious. Similarly, we as individuals are fans, we are giving the breeze to others, we are capable of giving this because of that electricity. Electricity by itself cannot give breeze to anybody in this world, it cannot. Energy by itself cannot give anything, only when it is expressed it can give and it is expressed like this and this has no business to say that I will give breeze only selectively and that is what we do when we say when we are expressing the Divine and when we say 'we, our people and other things' we want to give breeze only to those people and nobody else and that is the extraordinary selfishness of this fan. It somehow develops an identity, somehow, maya, it is ignorance. Once you know that you are dependent upon That, interdependency develops into a feeling of dependency, from our point of view. God naturally feels dependent about us, otherwise He will not ask us to assemble here and talk. It is He who is talking amongst ourselves, He is asking us to know what he is trying to do because He cannot do anything, but dependency from our part is learnt only when we come to the second knot and this leads us to the straight path or rather a steep path towards devotion. Without knowing your dependency there can be no devotion. Your lowliness must be understood before you can think of getting devoted to somebody. I am devoted to my father, I am devoted to my wife, there is enormous difference between these two words. One is definitely far superior, another is only an equal, equal coparcener actually. I don't know why English got into that dirty position of saying that I am devoted to wife. You are devoted to parents, you are dependent upon the wife. So the dependency can give you two concepts whether devotion or coparcenership. can be equal to God or I am dependent upon God, these are the two feelings that you get. When you use the word Aham Brahmasmi, it is the coparcenership that we are talking about, I am equal to Him. My wife, dependent upon me. I am dependent upon him, he is dependent upon me. She is dependent upon me, I am dependent upon her. In devotion I am dependent only on Him, He is not dependent upon me, I am not even aware of that. To move into the realm of bhakthi, you must understand that you are low, lowliness of your being must be understood. Without knowing your lowliness, you will never be devoted. We would like to have barter with Him, equal. I pay this, you pay me, I will do this, you do that. Whole of Mimamsa suffers from this. Mimamsa, which is nothing but Vedas, yagnas, yagas, suffer from this. I do this, I offer this you better give me this. I do this aswamedha, you better give this, I will give this purushamedha, you give this, barter, business, that is the level at which Vedas ended. That is the reason why Krishna said Nistraigunyo Bhavaarjuna because these things are connected with a barter level, God is compelled to obey what you pray for, He has to grant. That's what the tradition says, I am not here to question it, I am only questioning the attitude towards God. So long as you have got that attitude, it is only an equal position. In equal positions, you will end up only with Aham Brahmasmi. Aham Brahmasmi is a state of mind where you would like to say I am equal to God. You are, none of us is less than that. It is God in expression alone who is here. There is nothing here which is not Divine, there is nothing here which is less than Divine. Yet, this divinity that is in expression that is in manifestation is dependent upon that divinity which is there above, far above, which is the essence. When I say above, I do not mean that you have to go to spatial level, above means something far beyond, far beyond. I am not looking at the sky, far beyond us. So once this dependency is understood then only your devotion starts. This devotion starts here first, first is I would like to have some wishes granted. You feel the dependency for granting of certain wishes. I would like somebody to get promoted therefore I pray for that, he is my son or he is my grandson doesn't matter much who he is or even for ourselves. I have undertaken this business, I would like to have profit of this, so I pray, pray to God. So dependency can be confused with a barter. Majority of our stotras, what our religion has given us are only prayers seeking some relief or the other from the Divine saying that we are dependent upon you. "O God you have got to grant me". As against it, you would have noted already, our prayer says, "we are yet but slaves of wishes putting bar to our advancement; thou art the only God and power to bring us up to that stage". We would like to go beyond the stage of wishes, we would not like to be confined to wishes. We know that our wishes are due to our relationships, we know that our wishes are due to our own actions, we know that, we come to know that and that is the reason why from knot 2 to knot 3 it is a steep position. Second knot to third knot you have to understand these things. You will understand that whatever you are going through, you are going through because of your own action because whatever you deserve that alone you get. You will not get more than what you deserve, you will not get less than what you deserve. God as a samavarthi comes to be understood. God as an omniscient, omnipresent, omnipotent being, everybody knows, there have been talks about it. God as justice, samavarthi, the person who gives balance, maintains the balance of this existence has to be understood to understand devotion. Till that time our prayers are only petitions asking for petty things. Real prayer is one which is like the one we have given namely Master has given that - we are yet but slaves of wishes putting bar to our advancement. We are not asking God here to satisfy those wishes. We are only saying that you are the goal of human life, we would like to come to that stage. We want oneness with God, laya, to be in tune with the energy, to be in tune with nature, that's what we are asking for. We are not asking for anything less than that. We are not asking for some petty things because those things are due to our own. The fifth commandment 'Be Truthful. Take miseries as Divine blessings for your own good and be thankful to God'. You read this commandment, the interpretation given by SriRamchandraji Maharaj, you will then understand your true nature is to be dependent upon the Divine and then whatever He gives you, you accept it and whatever He gives is according to our own actions. It is not an arbitrary God who gives us 'you take this, you are my man I give you more, he is not my man therefore I am going to deprive him'. God is not like that, God is justice; there is no partiality in the kingdom of God. No person is going to be treated with lenience simply because he says SriRamchandraji Maharaj is his Master. It will not happen, it shall not happen, if it happens that is not the truth. It is our sentiment, which makes us feel now and then because we are dependent upon him, several things that happen to us are good. It is our sentiment, it is not reality, it's not the truth. We will get what we should get, we will not get what we are not supposed to get. Karmaphala is total and this system totally believes in the unquestionable principle of karma, theory of karma as properly understood. It is not the karma, that it is God has given me this punishment. That karma is not what we are talking about, that karma is prerogative of other religions. In this land we believe that God will give what is just. If you have done something you will get accordingly, praptham, whatever we have done, equally we get. So this principle has to be understood, that will be understood only when you know that God is a samavarthi. So our petition-mongering mind is accustomed to asking all sorts of things from our bosses for nothing, the same thing will not apply here though we will try to apply it here. That we try to apply is a fact, every one of us tries to apply this. It's a pit fall in sadhana, we will ask for some relief. We will have some problem, some physical problem, you would like to go and then say 'Narayana you say that you are a person who have been practicing this, why is it you have got so many ailments?', because I must have deserved. When this question was put to Lalaji Maharaj, founder of our system, when he was suffering from enormous pain in stomach and his own disciple was working on him massaging him and he shed tears seeing the suffering of the Master and Lalaji Maharaj said 'if I want to I can get rid of it now but I will not because God knows what is best'. That is the state of dependency, that is the state of devotion, that we are supposed to maintain always. This is the one of the highest states that we will be moving towards. So bhakthi is not to be understood with praises and flattery. Flattery neither does good for the flatterer nor the flattered, it doesn't help anybody but we think so and we are happy with flattery because it is so musical to sing those lines. Several saints have sung, I have nothing against anyone of them, I like them also. Their songs are very popular today and it is the song that is popular and not the devotion, please note it. What is more popular is what is appealing to your ears, the music is more important to us, the raga, the tala, those are much more important than the content, leave alone the God. Thought content which refers to God is the third factor. What is engrossing us is this. 'He sang very well sir, a beautiful bhakthi song', but it is not bhakthi song, it's a song, it is a good song, put it that way it is fine. So this devotion comes very very difficult unless you know this principle you will never be devoted. Next state to which we move on in our state of mind is total dependency on Divine. Somebody accuses you in the street for nothing, you do not know how to react to it; he accuses you for no fault of yours. What will you do? We will say something in return or you will say this is will of God. Would you say that it is what you deserve therefore you got it? See the difference in what I am asking. I may just ignore this. Put it the other way, you are going in the street somebody in the bus spits on you; as usual in Hyderabad now a days still old city that problem is there, you got to be more attentive to the fellow in the bus than yourself. What is your reaction? Would you take it to be something that God has given you? I will give a small story of a person who has lived up to that expectation. A great saint Ramanuja was there, he had a disciple who is far more intelligent than Ramanuja, who is much more well versed in scriptures than Ramanuja. Fact, agreed facts, there are no differences, both of them went to present saraswathi peetam which is there in Pakistan and then they permitted him to see one of the commentaries on Veda Vyasa's SriBhashyam. They gave and allowed him to see Vedanta sutras and then the commentary given by dravidas there and the king said 'I will not give a copy of this to you, you cannot obtain a copy, you have to go, you can read once no second time', that is the condition and Ramanuja was not ekasanthagrahi, his disciple was. So he said 'I will make good your defect so I will read this let us go'. So he was dependent upon his disciple to tell what is there in that commentary so that he can write his commentary. The concept of interdependency that we are taking about just now was the matter of issue. Is the self, dependent or independent, the issue is whether the self is dependent or independent. If you say it is independent it borders on Advaitha. If you say it is dependent it borders on Dvaitha. It is mutually interdependent is the philosophy of Ramanuja. The interpretation had to be given. He made it appear, Ramanuja interpreted, according to the anecdote, made it appear as if the self is independent and his disciple refused to write because he was under instructions earlier saying that if what I say is not in tune with my philosophy, you need not write. So he simply obeyed his Master, he said I will not write, and Ramanuja got wild and then kicked him, literally kicked him with the foot and this fellow fell and Ramanuja walked away and after about some time he comes back to find this gentleman still lying down and his disciples come and other disciples come and tell 'we told this fellow to get up saying that you are dependent upon him for the entire information, about the subject and you are more dependent upon him than anybody else and you kicked him out and we told him we will follow him rather than you' and he said 'who am I to say anything about it, my master knows what is best for me' and when Ramanuja says 'why you did not get up' he said 'you have thrown me down and it is for you to lift me up who am I to get up where is my existence'. This is the narration given in tradition you may accept it or you may disown it, but what I am trying to tell is the psychological aspect of it. What is the state of mind? come what may, the decision of the Divine is final, I will not make any effort absolutely saying that I have nothing to do with anything else, it is He who does everything. This is the state of surrender about which every alternative person talks now a days. State of surrender is one of the toughest we can ever think of, because that is the state of total negation of yourself. Now coming back to our subject of meditation what is the state of mind there. This is philosophy, fine, I have explained the philosophical aspect of it. What is the state of mind? thoughts are bound to be there, thoughts of sat-asat viveka were there; thoughts of vairagya were there, thoughts of interdependency were there, thoughts of devotion were there. Now what is the type of thought here? What is the type of thought you are going to have? A state of mind when there will be no thoughts. A surrendered person has no thoughts. How is it possible? Is it not contradictory to my system of Sri Ramchandraji, who says that thoughts are bound to be there till the end? He says that thoughts are bound to be there till the end and I say that this is no thought condition, the reason for that is you must understand what is the nature of thought. When any idea, any concept, is not in tune with the Divine, it gets thrown out, that is the origin of thoughts, origin is when it is not in tune with Divine. When a thought is not in tune with Divine, you become aware of that. It can be disturbing, it can be enjoying but then you become aware of that. When the thought is something that is totally in tune with the Divine then you become totally unaware of the existence of the thought, not that the thought is not there, thought is there but you are not aware of its existence. The existence is the essence itself and when it is in tune with the essence then it merges into it and this is an experience that you will be having on first day onwards. You will be writing as no thought, it is not no thought that you have got, the thought that is there with you becomes in tune with the Divinity and therefore you are not aware of its existence. Non-awareness of the thought is entirely different from non-existence of thoughts; please appreciate the difference between non-awareness and non-existence. Thoughts do exist but then it becomes in tune with the Divine and therefore you are not aware of it and such moments are moments of silence. When you are meditating you will find that there are moments, some seconds, fractions of seconds or minutes while your mind goes almost blank which we generally tend to call absorbency. Absorbed, the thought got absorbed into the essence. The thought is there but it got absorbed that is why we use the word absorbency, we don't use the word concentration. So this thought, our thought which was devotion, when it matures, what happens is that God alone or the essence alone becomes most predominant and then you become one with it and when you become one with it that is the state of saranagati or state of surrender. That is how it is experienced in meditation, in action it has to be shown and that is possible only through manana. All these conditions, you must note you will not have it permanently and you will have it only during meditation unless you remember the nature of those thoughts during the other times during the day. That is the reason why people who have got high states of consciousness during meditation tend to lapse to the lowest levels perceivable and this lapse is unpardonable. What is granted you should own, you cannot squander. What is given to you during mediation is what is granted to you and we squander it and without any compunction and that is the worst part of it. As I told you, if you are established in second knot in purity, and through devotion you move on to the higher plane and always be dependent upon Him, you cannot help remembering constantly the Divine and when you remember the Divine constantly, purity you cannot avoid. Purity in body and mind and in every action of course. Purity and Divinity go together, they are alternative words. The questions of people who say that 'I sit and do prayer without taking a bath' or when 'I come without cleaning my feet I would like to sit', all these ideas will not work because they are all sloth, they all are matter, they are laziness, which will not be permitted, which is not permissible. If you remember the Divine constantly, you cannot have sleep, people who complain to me of sleep are people who are not aware of Divinity I would say, because how can you sleep before God, you cannot but then this great country has given us the notion that in sleep God is going to be with you because He is the essence. It is He, You are He; therefore He is there in your place. In one of the Upanishads they say what happens to you during sleep and then God as a watchman guards us. Who keeps you going?, who keeps you going during night when you are asleep? not you, not your wife, not your children, not your parents, who is keeping you? He is the one watchman who is there. If you note that, would you come to the level of a Banasura try to have a watchman of a Siva? You will not, you will not sleep. These are the conditions that you develop as you move on to the stages of surrender. So from surrender you move on to the plane of ether where balance is there. Equality is maintained, you are balanced. The whole approach of Rajayoga sadhana is towards this balance. A balanced approach we can come only when we know that everything that happens to us happens because of our actions, we are protected by the Divine day in and day out, we are aware of it and we live according to that and these are all made possible by the constant pushes. Instead of getting lost, you require a push and then that push is given through Pranahuti by the Master, because surrender is another place where laya is capable of keeping you in state of surrender always, you will not go towards equality. Surrender by itself cannot be considered as the final state because we have to move towards equality, balance, samatva, then only you can say that you are representing the Divine, you are a manifestation of the Divine, the samavarthi. You have to become a samavarthi, balance in our approach, these are the two wings with which you are going to fly. These are two wings you have got, one is materialism, one is spirituality, both the wings you are going to go together, each according to our capacity, each according to our karma but according to our destiny, namely to satisfy the Divine crying for human transformation. Such is the human transformation that is possible in this system. These are all the positions of the Pind desh here (ref. Path of Grace). This system talks about points which are above. Upto this even in tradition we have got. This is Atma sarira, then this is brahma sarira and beyond that nobody talks. In this system we talk about the conditions of sahasrar and beyond also. The sahasrar is reflected here ( top of the head). There are 5 points in between; there are 3 more behind which takes us to central region. Regions which are behind the sahasrara were not mentioned in tradition earlier. Nobody has mentioned it. The details with which the transition happens during this Pind desh was mentioned by Jnanadev in his own way in his commentary on the Gita. Jnanadev has written Jnaneswari, a very very popular book in the Maharastrian life. Jnaneswari mentions that. One or two saints of south have mentioned certain points up to sahasrara, the paths are a bit different but the conditions are same. Why they have chosen that I have no idea because I learn them only through literature, I have not practiced any one of them. This one I hav

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji's Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji's Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes:   EFFICACY OF RAJAYOGA    Dear friends, Happy to meet you all. Happy also to note your concern for progress in the spiritual aspect of our life. There is the mundane aspect, which is overwhelmingly becoming important for us, so much so we tend to neglect the spiritual side. It is necessary that we should proceed on both the fronts equally well. Nobody flies with one wing, no bird can do that nor can we totally succeed with only materialistic approach. So, I should congratulate you for this much of viveka that you have got, namely that there is another side of our life, namely the spiritual aspect of our life. People tend to use yoga even today in many places for material benefit only. They will ask me whether it gives you breath control, blood pressure control, sugar control or many other diseases with which we suffer. These questions are better presented to doctors rather than to a spiritual person, though it has been a habit for some reason or the other, people tend to ask such questions. They belong to the physiological plane and better attended to by the doctors who know more about it. Incidentally many things can happen, when you control the mind, the body also gets some amount of control. Yoga also has been confused with lot of exercises, physical exercises. They do good, they are supposedly doing good to so many people about which I am personally not aware of, nor had I at any point of time any inclination to practice any one of them. So I will be the least competent person to talk about that, though at the schools, I was taught certain exercises and a good sports man myself and there the matter ends. I never took it to be a way of controlling diseases. This is enough as an introduction about other aspects of yoga. We are talking today about the efficacy of Rajayoga. By now you have been introduced to the subject of Rajayoga as a means of utilizing the thought force in us for union with the Ultimate. Ultimate here means the cosmos, the entire life force, the entire energy. Some people prefer to call it Divinity, some people prefer to call it God, I don't mind any definition you give for it but there is a force above, we are not independent, we are interdependent - this is one fundamental truth that we have to learn in life. No person, however big he may be and however small he may be, can claim to be independent. We are dependent upon others, we are dependent upon the environment, and we are dependent upon the society. There are various relationships and the matrix is really very very complicated so if any person says that he is independent, we don't agree to it. The life force is there in all and in each one of us whether it is a plant or an animal or a friend or a foe, it doesn't matter much, the same life force is there. There is a fundamental unity amongst all of us. Saints called it God; some other people may call it by some other name, it does not matter much. God has neither a form nor a name, so call Him by whatever way you like. It is what He is. He is just what He is. THAT. That is That. That's all. Om Tat Sat. That's all. There is nothing more. All other things are our relationships which we feel, as we feel to so many people so many relationships, again go on changing our relationships with them, again re-changing them. Attitudes do change towards every person. A person who was a friend yesterday becomes all of a sudden somebody neutral tomorrow and day after tomorrow perhaps enimical to your interests. These things do happen, relationships vary, but the essence is always there. The essence of communication that is there between you and me is irrevocable. We always move in the same wavelength of Divinity, there is one thing, superficially there are differences. Rajayoga aims at arriving at that thought, which is there at the base. This thought which is there which is not coloured with anything else. It is we who colour the thought, the thought by itself has no colour. Consciousness is always pure and simple, it is not tainted, it is not vitiated, it is in no way affected by anyone of our relations or emotions. So what happens during our meditations is, we try to meditate on the Divine light without luminosity, as the method is. Divine light without luminosity is an impossible idea. We can understand light with some luminosity. We can think about some intensity of the light, we can think of so many things, color of the light, we can see the smallness of it or the bigness of it but light by itself without luminosity if we can think of, you would have reached the highest stage of consciousness but it is an impossibility. Mind is not capable of comprehending that idea. The very purpose of this system of yoga is to make you understand that Ultimate is something that you will never know. It is beyond your mind, your mind cannot reach that. That is what the Vedas have said 'Na tatra vak gacchati na mano na vijno na vijanimo'- you cannot go there,you cannot reach that. It is far beyond. Whatever you think it is something other than that. NETI NETI. Whatever you say it is not that. Something beyond, something beyond. So this beyond-ness of the Divinity is what we are trying to have access to, because you have that in your heart. The mysterious thing is, that which is far far beyond our comprehension, is so near to us in our heart. It is beyond our comprehension but it is easily comprehendible by our feeling. You can feel it but you can never know it. If you try to know through logic, you will never know. Nahi nahi rakshati dukrun karane. No vyakarana can help you, no grammar can help you, no logic can help you, you have to understand only through your feeling. God's language is feeling, God's language is in silence, not in words. So long as it's a word it is already distorted. Whether it is our Vedas or whether it is our Bible, it does not matter much, they are distorted. The original thing is the feeling, the feeling you have. That is why the call of God is Nistraygunyo Bhavarjuna; Vedha trigunya vishayaaha nistraigunyo bhavarjuna. You have got to go beyond, the point is God is beyond the Vedas - the word. The essence is something that defies any structure. Any structure you try to give for God is something that is limiting God and chaining God in bondage. That which is free can never be bound, God by definition is free, energy by definition is free. We can bind it in the form of electricity, in the form of magnetism, in the form of light, in any form that we like, but energy as such is something far beyond this. So this is the feeling that we have got to have. So when you start meditation in this system, the first thing that happens to you is that you become aware of the vibrations of the Ultimate Consciousness. When you have your sitting, some of you will feel vibrations, some of you will feel calmness, some of you as usual feel enormous noise outside and inside. Noise outside you cannot help it because it is there in the road. Noise inside, it is your complication. You have got so many feelings, you have got so many attitudes, you have got so many thoughts, you have got so many responsibilities. All of them will come to you one after the other. You try to sit down in calmness you will find all these things coming together. You engage yourself in some task, all of them seem to disappear almost because you are task oriented. Since you are task oriented, your mind is only on that. When you try to empty yourself and then sit somewhere, all the thoughts will come to you, bombard you and that is the nature of vacuum, please note it. Vacuum is such when you try to have vacuum in some place, all the air around you tries to enter that. You must be knowing the famous experiment of trying to heat up a tin and then as it throws out the hot air goes out, put a cork and then the shape of the tin is lost for the only reason air wants to enter, it has no chance of entering into it and then the can becomes totally twisted and wrinkled totally out of shape. Similar is our mind when we try to keep your mind calm, what happens is all thoughts will come to you. It is not thoughts which come to you, they are thoughts which are there in you which are trying to go out, which want expression, which want attention. So many things which you forcibily put down and were attending to certain other things, they kept quiet. When you are calm, all of them will come to you and then they want precedence to be established 'Now I will try to come, no no I am more important'. So many thoughts, some exams may be there, some promotions may be there, some responsibilities of going to the shop may be there, may be you have got to get certain things for your children, may be you have to attend to your parents, may be you have got something connected with your house, so many things. Everything with which you are connected comes there at that time, you really get confused and then prefer it is much better to have one word by which I can go on reciting, that seems to be much more easier because then your mind is given an attention, an object - you have got some toy to play with. It can be Om Namahsivaya or Namo Narayanaya, it does not matter much. Or O' Ram or hey Ram, whatever you choose. Your mind is going to a word and then it is definitely absorbed in that because it is given a toy. In the other case of meditation where you are asked not to think of anything and think about a Divine light which you cannot think of and then you get confused, because the mind gets filled up with all thoughts, it just rushes in. Now we say to you at that time, try to be as indifferent to it as possible, don't give attention to it, treat them as uninvited guests. Easily spoken, easily said, it is very difficult when actually you practice. I won't say it is too easy, I won't say it is too complex but first you have to learn this, learn to ignore, learn to ignore many things because you know that is not what you are seeking for. For that you have to learn two attitudes -one is you have got to be attentive and secondly you have got to be alert. Alert to the moments of silence that comes to you, attentive to the moments of silence that comes to you. It is just like a person who waits in a bus stand for a particular friend. He is to pass by that place and so many people go in the road, so many cars go, so many buses go, so many taxis go, and you are not going to attend to any one of them. You are waiting only for your friend and your mind is only for him. It is attentive towards him and it is alert for his presence. You just don't bother about anybody else. Similarly here, when you are in meditation please develop this attitude. If you develop this attitude you will be in a better position to meditate for long. Now I am asked to talk about the efficacy of this system. The efficacy of this system is, first two things have to be taken into consideration. One is your own effort and other is the help of the Master in your meditation. I can say with enormous confidence and practical knowledge about it, that this is the only system where we give the assistance of the Master throughout your progress. This does not start with a course and end with giving a mantra after some time nor by prescribing a method at a particular time but it is a continuous life long association that we seek with you, because you are seeking life long association with the Divine and the Divine must help you throughout. We ensure that you feel the presence of the Divine till the end. This is felt by the Pranahuti, which is an experience that you will go through and you will know the nearness of God. Everybody has told that God is in the heart, everybody has told that there is no exception to this but to make you feel that calmness even momentarily was something that was not there in the earlier periods. Here, because of the influx of Pranahuti, you do feel that and it is for you to feel and practice. So that aspect of it is to be taken into consideration while we discuss the efficacy of Rajayoga in this system. If you take your heart into consideration, this is where most of our feelings are. Thoughts of course may be even at the buddhi level but at the manasic level all our feelings are there. Manas is at heart, buddhi is connected with the intellect. Actually we have got the intellect - the buddhi, manas - I think I will try and keep this feeling aspect, ahankar - ego feeling, ego I would replace it by 'I', I feeling, and chitta ­because there is no equivalent word in English for this so far as I know. These are all the four components of our mind. This buddhi is connected with our school subject such as (A+B)2- all such knowledge you can put it straight into that because there is no consequence, there is no feeling connected with it. It is something, some mathematics, 1234 - whatever it is you know that, you don't know that. People perhaps now a days recognize people only with this capacity ignoring other three. The self-respect aspect of it, this has come here actually self (ego). Then the manas is predominant feelings of yours that you have. This is what is guiding us. It is only for satisfying the parents' interest that we go for some course. My father wants me to become an engineer therefore I become an engineer. My father wants me to go to a doctor so I go to a doctor. Why do you do this? My wife wants me to do this. Why do you do this? My husband would like that. Most of our actions are governed by these. If you see these, our feelings are directed towards the lower portion. Lower portion means actually physiological drives of food, water, shelter. Our thoughts, our feelings are invariably connected with all these things, either one of these things. If you just can check up your present state of mind, your thoughts will be connected only with this. For getting food you do a job, you have to do. Everything is connected with these four. As on date majority of us are governed by these and perhaps will ever be governed by it. There is no way out of these things because so long as life is there, principle of life is that of urges, there is no chance of getting out of these things. Animals are condemned once and all for that position. There is no way by which they can change their cycles. When it becomes hungry, it just finds its prey. It has to go and finds its food there is no alternative for it. When it is thirsty, it will go to the nearest possible source of water. When it is on season, it is on heat, it will definitely find its mate. There is no way out of these things. There is no chance for an animal to come out of it. Human beings are the only persons, only animals where we are given an option to control them. We know how to control hunger. You feel hungry but then you wait for the dinner, you wait for the lunch. Your mother says it takes some more time for your food please wait. We wait, we don't grab it. If you then note whether that is so in your case and if you are very honest about it, I am sure there must have been occasions when you must have pinched at something out of the kitchen - may be a fruit, may be something else, something edible stuff, if nothing else the pulses going straight into your mouth - the animal has not left us, please note this. It is that state of mind which you are trying to control, it is that impulsive state, impulsive nature. Animals are propelled, impelled, compelled - there is no alternative they have to behave like that. We need not behave like that, God has given us that much of liberty, that much of freedom, but we do not exercise that. Culture, education, social development, all these things you can see are the parameters by which we judge whether a person is advanced or not advanced. We apply these meters, what is his behavior? A tribal fellow how he behaves? A cannibal, how he behaves? A socially developed person, how he behaves? i.e. man has been persistently making efforts to control these urges and then arrived at certain ways of living, which he calls cultured ways. Don't behave like that they say, you are animal don't try to be like that. While that is so, in majority of the cases people have followed, now present day civilization seems to be moving in another direction of trying to have as much as what we want to satisfy these urges. I don't want to go into value systems because that is not the topic. The topic is how are we going to control these things? However much we try, there are occasions when you fall for these and of course these you just can't help it. Water is something that you will be forced to take and perhaps there is no difficulty in taking it and this one also, kama and krodha, you know you become slaves to it. That is why extraordinary attention has been given to it in tradition and they say you must know how to control these. Consequential feeling that you get is, when you are asking for some drive satisfaction, you find others also are striving towards the same thing and there is a conflict and it leads to rage, anger, confrontation. When more than one person tries for the same object then naturally confrontation and that is what we generally express as krodh. One is the kam, another is krodh So these two things are the essential factors we have got to control and they seem to be inbuilt in our animal nature. All my previous discussion is only to point out that we seem to be conditioned by these two things almost. Animals are conditioned we know that, we also seem to be having no option over this. Other systems of yoga have tried to totally abolish these things by whatever means it is ­suppression, oppression, by way of privation or deprivation, you can use any method by which they try to see that you get away from the family, go away to forest, go and stay in some mountains, get far off from the man, don't get into the situations, try to be away as far away as possible but this system is meant for a grihastha, for a man living here, a family life and these two things are the most important drives that you have got to attend to and you will not be in a position to suppress it, you are not supposed to also. So we always ask here try to learn moderation. Let the impulsiveness go and let some sanity be there. The institutions of marriage were established only for this. Social solutions like the institutions of justice were maintained only for this, so that we won't come out. What are the individual solutions for this? To conform to the social institutions. You know better what our reaction to social institutions is today. We are trying to question every one of them. We don't want to stand by the judgment of some judge who says you are at fault, even when he says that it has been established this fellow has murdered Rajiv Gandhi, he would like still an appeal to the President. Nobody is prepared to accept it. Principles of justice is being questioned. I am not going to the minor details. I am talking about a major details of only one incident, you can add hundreds. Our individual positions are such that in our own house, for no reason we fight with our brother, for no reason we fight with our sisters, for the sake of some object, for the sake of something which you think you deserve more than he or she, all our fights are coming from this. Principles of education unfortunately are founded on this. We have got somebody who is first in the class and then somebody who is last in the class. Whoever has given us that right to distinguish them I do not know but that is what education is. Every one of us learn at our own pace. Incidentally that is the reason why we have got a school, which says that is the school for slow learners. We would like everybody to be treated on par. The grace of God is equal on all and there is no question of superiority or inferiority. The problem is connected with basic instincts. How best can I over take the other man in killing him is what we are trying to justify by saying 'yes he is the first man, he is the last man'. That is the reason why you have got the word in the marketing today 'he had a kill today'. What is that word? What disgraceful words we are using to say that we are cultured. So these two things are the fundamental points. On this there is no solution in the tradition as to how to do it. They told so many things. They said be in good company, be in good thoughts, trying to be with only good people, try to do only good things, try to learn some moral stories, try to live according to those expectations. All these things we have heard but then man has been more intelligent than those words which express some sanity. We have found every way by which we can deceive everyone one of the Panchatantras. All our Ithihasas have lost their value, all our Puranas have lost their value, nobody wants to follow anyone of them. We have become intelligent, our buddhi has gone far beyond. Agreed, there is no doubt about it but what is the solution, still the problem is there. The problem is sought to be solved by the principle of moderation and for that we have got to lift this mind which goes to the lower mind, the thought force which flows down generally goes steep, some effort has to be made to go up. Tradition has made so many efforts of education and other things. In this system through Pranahuti, the first effort that is made is the flow of consciousness to the lower mind is sought to be diverted to the upper portion. This is the work of the Master which he does, which he does, you can be rest assured but you are given two things to do. You are asked to meditate on points A and B about which more details will be given by our brothers. They are two points located in the chest. There are two points A and B on which you are asked to meditate and if you meditate on these things as prescribed, it is our experience that our impulsive tendencies come down. This is the positive assurance that we give in the system namely that if you meditate on these two as prescribed with the help of the Pranahuti that is already done, in this system you get the advantage of control over the impulsive tendencies of your basal stuff, the drives. Once you control the drives or once you can put it under some reasonable control and get rid of the impulsive tendencies, you know you have won three-fourths the war, the war of control over ourselves because that is what exactly is our problem. If you look to yourself and see what type of thoughts that come, to you they are invariably connected to those four as I have already said but it is also true that you have thoughts of aspiration. Fortunately God has given us a mind which aspires, aspiration is a word that is applicable only to the human level. No animal can aspire for anything, it has no capacity to think. Even in certain forms of thinking that is there in some animals like chimpanzee or a dog, they don't aspire for anything. We aspire, what is the first aspiration we have got? First aspiration we have got is sharing. This as an instinct is already available in the case of lions and similar prides. They don't eat the food alone, they share. There are animals which share food, there are animals which will not share food. Sharing is not a principle that we accepted as aspiration just like that, there are animals at the lower level but instinctively they will feel it. I am not talking about the mother's love which is common, mother's instinct is entirely different but this instinct of trying to share food with others is what we have learned from some animals. That is the reason lion is a king of animals, there are many more powerful animals than the lion which can kill the lion also but this is the reason. Here the first principle is sharing and this we have developed as an aspiration and what is it driving at? It drives at trying to view what you think you should have, the physiological drive of hunger is sought to be moderated. You first give your children then you take, then you give elders then you take. You don't take directly. A civilized society is one where the food is shared first with children then with elders then with oneself. So the principle of sharing which we have learned from animal instinctual level, we got it as an aspiration and we said in this land when somebody comes to you, you treat that person as an athithi and give him food first and then only you take later. A value which we seem to have almost forgotten today for whatever reason it may be, that is what it is. Even relatives are not welcomed and thanks to certain amount of westernization, do not go to a house without information and we say if anybody comes to you without information treat him as a God. You can see the difference in value points of the two societies. One society does not want a person to come without intimation. Another society says if anybody comes to you without intimation treat him as a God. This is another important thing that you should be very very careful in meditation. In meditation what happens is you get certain thoughts totally uninvited, you have got all sorts of thoughts coming to you and all of a sudden some thought comes to you. That thought is God and Godly but we are the first persons to miss it, we always miss the athithi, uninvited guest is God always. It is from the adhyathmika point of view, our people have brought in the tradition to the mundane level day to day life they brought in the concept of athithi because the athithi comes to you more in meditation than elsewhere. There are more sparks of the Divine during meditation than you can think of or you can dream of because God loves us so much that he is always yawning towards you. He would like to enter into you and the moment you create a vacuum He is prepared to fill it but then we are so attentive to the other things like our going to the market which takes precedence over our attentiveness to this. That is the reason why we say please be attentive and alert, athithi can be recognized only when you are attentive. There are umpteen number of stories of people when God has personally visited them and this man has said 'no no I have got something else to do' and he forgot, he never attended to them and it happened to be the wives of some saints. A lady received a guest, the God Himself who comes, she does not recognize Him as such because he came uninvited uninformed, he came and then it was left to the saint to recognize later and poor man he said 'you are more lucky than me you have seen the God and I have not'. The stories go, these are all common knowledge you should be knowing. My point is the sharing as a principle develops. Unless this sharing develops, you will not be in a position to develop tolerance. This is another great virtue of this country which we are maintaining and we shall forever maintain, because this is consequent to that and this comes to you only when you learn to share and not behave impulsively towards certain things. This becomes natural once impulsive nature is reduced. A brother of mine was asking, some of us are prepared to share, some of us are not sir why is it so. I said yes, control has not come. Impulsive nature makes you hold it, you don't want to share, and you would like to save it. Impulsive nature alone is the principle for saving, you would like to have it tomorrow. Saving is a very very obnoxious idea in spirituality that is why Prophet Mohammed said please do not bother about the next day, God is there, He will give. He was wise, and that's why I think he also said don't try to lend money, he said give it if you got money, give it, don't lend. Lending was not permitted by him because who are you to lend. Whose is it? It is His. It belongs to the cosmos, nothing belongs to you. Everything belongs to the universe, nobody has got a right to say this is mine, because your existence itself is transient. Now, that we will come to later and naturally along with it comes service. So these two principles of spirituality will develop the moment you try to be attentive to the upper portion of your self, the aspiration portion of your self. This is the first thing that comes to you in this system. Now when you sit in meditation thinking that there is Divine light in the heart, as I told you, you will get lot of thoughts, but then, when you learn to be attentive only to the Divine light and nothing else, everything else fades out into nothingness. They don't have any impelling nature to attract your attention. That leads us to understand what exactly I am, who am I. This who am I question is one of the toughest questions to answer. If any one of you can help me with the definition of what you are as you understand, I will be very happy. You can at best tell me your name, you can give your physical description, your status - financial, official, relationships as wife, husband, son, father, so on and so forth. Kindly exclude these adjectives for yourself and then tell me what you are. You are none of these things, right? I have at least three names, one name is Narayana, but the other two names are also given to me. Most of us among Hindus we get more than one name. Physical descriptions - I am not the same physical body from childhood. You can't give that, your weights vary, complexion varies. If you see all these things, can you think of yourself other than these? And all these things are transient, all these things are temporary. You are a son one day you are a father today, grandfather day after. What are you? What are you? In relation to somebody you are somebody. What are you? This is the first and the foremost question that a man faces in spiritual life. Who am I? And if by God's Grace you have already got into the principle of sharing and service then you will know that I am a person to share, that I am a person to serve. Other than these two things there is nothing else that is permanent with you. These two things are permanent with you from your childhood. You are somebody to share and you are somebody to serve. Who that somebody is, you can call yourself by Narayan or Adinarayan, or you can call purushotham, you can call Govinda, it does not matter much by what name you call yourself but your essential nature is one of sharing and serving and that leads us to a metaphysical concept about which I will not be in a position to talk much. God in essence and God in manifestation. God in essence talked briefly earlier saying that there is no way of knowing Him, He is beyond all understanding. What is God in essence? We said we don't know, Divine light without luminosity we said we just don't know. Na Tatra Vak Gacchati Na Mano Na Vijno Na Vijanimo. This is what He is. God in manifestation it is you and me, it is this stream, it is this mountain, it is this river - we are the manifestation and we are Gods in expression. And what did God do first? He did first Purushamedha as we call it. The Purushasuktha of the Vedas is the most important one, the first one that is stated namely, God has sacrificed Himself to come into manifestation. It is God who sacrificed Himself to come into manifestation. He ceases to be His essence and He wanted to be His manifestation and we are all He and the principle here is He wanted to share, He wanted to serve. Sacrifice is another aspiration we have got. We have got to sacrifice. Mother sacrifices, instinctively you know that mother sacrifices lot of her interests for the sake of the children. Imitating the mother the father also sacrifices, he learns the value from her. It is the mother who tells, you have got to attend to the child more, it is time to educate, it is time to give him food, it is time that you should go and do something for him. It is the mother who teaches the principles of sacrifice, which is reason why the Vedas always used the word Mathrudevo Bhava, please note it. For no other reason we use that word. This is the reason why she gets a precedence over the father. She participates in the Divine function of sacrifice first, and then she teaches that lesson to the husband. Now, here God in essence, God in manifestation having the principles of sharing, serving and the third principle we have got, sacrifice. If we learn these three things in life we have learnt almost everything of spirituality. If we can behave like this it's enough but then what stands in the way? What stands in the way of our doing it? Why is it we are not prepared to part with money, a few rupees that we have earned today with others? It is because we have not learned to serve, we have not learned to sacrifice, we have not learned to share. We think it is ours. The possessiveness is one of the things that we have learned unnecessarily and that is the nature of a tiger and not a lion. Lion kills its prey and then throws it off and then goes after eating it while the tigers save it for the next day. Please note this fear of not getting food tomorrow is there more with the tigers than with the lions. I am comparing both the wild animals, there are few more satvic animals which I can bring into the picture but then I want you to understand even the noble animals are those which share, the ignoble animals are those which try to save it and then after all it may die then it goes waste. These values we have forgotten but they are spiritual values, they are not social values, they are entirely different. Social values, I have told you already marriage institutions, they are different, spiritual values are different. So now what stands in your way is your self and once you know there is no such thing like self and you are only a relationship, a bundle of relationships, you will not try to own anything. The sat-asat viveka automatically dawns on you. This is the nature of the first knot. There are 13 knots in our system as depicted by SriRamchandraji Maharaj. The nature of the First knot is trying to distinguish between what is sat and what is asat, what is permanent what is not permanent. I try to come to this point through a non vedantic method, because vedantic methods are there to teach this but I don't believe in that because for practical people we want to know what exactly the problem is. Everybody knows we are not going to live tomorrow, thereby we don't grant ourselves non-existence, we don't. Once you know your relationship, sit in meditation and then see what you are then you know there is only one friend for you and that is God. He is with you, the only friend. All other friendships, all other relationships are transient. He is the one with whom we are born, He is the one who will continue to be there even after our death, because energy doesn't go anywhere. There is only change in the form of energy but then nothing happens, the energy itself is there, you are going to continue. In what levels you will continue is a separate issue, but then we continue, because matter can never be destroyed, energy cannot be got rid off. You are energy, so you will continue to be there. So those people, present day, present morality which is governed by the thought that after our death nothing is going to be there and doesn't matter much whether I exploit the other person or kill him or do whatever I want with him; is wrong, because he is going to continue. You cannot help it; it is in the nature of energy to continue. Matter can never be destroyed, energy can never be destroyed, it is there, it is bound to be there, it will have its own effects. What it will be? On that there can be various ways of looking at things but it will be there is a fact; to this extent you cannot deny scientific approach. So what I am trying to say is, this person, this energy which has been there with me will continue to be there with me forever and this is the governing principle of sharing. If I don't develop the sharing principle I am not going to be in tune with it and why I am not able to share is because of my selfishness, self-centeredness, thinking that I am more real than the essence, the essence is more real than me. Once this satasat viveka comes, the first knot dawns and then your yatra starts. You start moving further; you start moving further as to what exactly it is. All right I am not permanent, there is something that is going to be permanent, what exactly it is. Then you start tending to develop, once this sat-asat viveka comes then certain amount of detachment starts, till the time no detachment is possible. Detachment for us really means attachment to the Divine, you tend to know more and more the sat and you tend to know less and less this asat i.e. detachment. Detachment with the asat and attachment to the sat is the basic way of movement in spiritual life. We move towards what is true, what is permanent, what is impermanent we try to give as little importance as possible. In the language of SriRamchandraji Maharaj we do not develop undue attachment, due attachment is what we develop. Treat everything on its merits, not with any extra relationships. Relationships are what make your self as I told you. Because of those relationships, you have got this undue attachment. You forget your relationships and treat yourself as the one who is connected only with God and nobody else, the truth alone will stay and then you have due attachment. Many abhyasis have been asking me, Sir, please tell us what is due attachment and what is undue attachment. Any attachment that you have got with reference to any relationship that you have got is only undue attachment. The only due attachment that we have can have is with reference to sat, the truth, the principle of Divinity in us. This is a condition and no amount of my explaining this system will make you understand what it is. So this leads us to the first knot, first is sat-asat viveka and then you also understand that you have got to have only due attachment. You know the transience of your self and various colors, various expansions are felt, in all these things you will find again certain things, you feel that you seem to be nearing it with that condition of sat-asat viveka, nearing it, you seem to know that there is something like sat and asat, nearness. This is the word in sanskrit we generally use the word samipyatha. We seem to be moving towards that feeling, it is not as though we have established there. We seem to know yes there seems to be something like this. Then we enter into that, we enter into that state, you are more established here. You definitely know that this is permanent, that is not permanent. Then that comes under salokyatha, then we live in that world, start moving. We become similar to that, that condition itself is yourself, you feel that you are that, nobody is attached to you, you are attached only to the Divine, you are entirely one. Then you have got the laya, mergence. In every feeling you have got these four states; If you are attentive to your sadhana, you will find in every state that is going to be this and later. You will be feeling nearness to it, you will be feeling and then you will be feeling you are entering into that; you start feeling the breeze of that, you start experiencing that, that is perhaps while you are that's the world. If you want to put the grossest of analogy; if you are getting into an A/C room, as you enter it, you know you are getting into a cool place, when you settle there, you really become cool, as you enter it you feel it the nearness to it - this is salokyatha and then you have got the sarupyatha where you become similar to that, your nature itself becomes that and then the mergence. This mergence is a mergence not to be lost here forever, but to move on, we should move on to the next condition. Each laya takes us to the next stage and that is the one of the toughest problems we have got here and that is why so many people who are viraktas, who have become sanyasis, who have gone to forests, who have taken to so many avadoot conditions are stuck up in laya. Laya is really interesting, you feel one with it, you don't like to leave it. Laya is the condition that we would like to hold but layas are at different levels. Different levels of laya and each one would like to hold on forever there. You are comfortable there but then here in this system through Pranahuti you are pushed out. This is one of the experience of majority of abhyasis who will say, Sir, yesterday I had a most absorbing condition, today I am again disturbed. Yes, you are bound to be disturbed, you are not allowed to have laya there. If you have got laya that means you got stuck up. If you get feeling of mergence and stay permanently in that state that means you got stuck up. Journey is infinite, the yatra shall go on, it is ananth, therefore Master pushes you out of that state. So after the first two states of viveka and vairagya, the next thing is as I have told you, the problem of self gets solved. You now know it doesn't exist, you also know that none of it is yours then what happens next is you start knowing your interdependency, with which I started the talk. Interdependence with Divine, the essence cannot exist without the manifestation and manifestation cannot exist without the essence, is the knowledge that you get. You are Divine, because you are a part of manifestation and once this awareness develops inside, that is, swa­swaroopa gnana develops, the amount of purity that you would like to have will get established more and more, not that you did not earlier. You should have purity earlier, but then here you will not allow yourself to become impure under any circumstances, because you are afraid that you are making God impure. Your impurity is His impurity, your defect is His defect, your lapse is His lapse. Therefore there cannot be any such things with us. Perfection becomes our way, whether it is in office or in house whether it is in the street or in your prayer, perfection is yours. You feel the interdependency with the Divine. That is the reason why many people got stuck up when they went to the second knot because it is purity, simple purity and when you maintain it according to the tradition, this gives a reflection of the 5th knot. 5th knot itself is the reflection of something else above, so what happens is Aham Brahmasmi feeling becomes more and more predominant. This thought becomes very very predominant here. You feel that you are the Brahman, you are, but then you are not because that stage is far off. Because of the reflected thing, the purity here is such, the reflection also is such, the absolute reflection if you can maintain that. The swa-swaroopa gnana which means the interdependence with the Divine becomes established in your heart and you become more and more responsible to the manifestation than what you were earlier, because of detachment, because of the principle of knowing what is self and what is not self was there involved in the first knot, you were not all that careful about many minor details. You used to neglect certain things. You used to say that these things are bound to happen like this, now you will not allow such things, purity will not allow such things, it will tell you everything is to be perfect. That is why people who are established, even like Ramana Maharshi and others were able to say that everything is good. First he left the house, took the renunciation very early in life and then finally said when somebody asked is it necessary to renounce he said not necessary. He had to come to this conclusion because he knows that his condition compelled him to say something against what he himself practiced. What I am trying to tell you is the nature is such, the nature of the knot is such. Secondly the self comes to know that though the eternal or the energy in itself is dependent upon it for expression, still it is secondary in nature and that is primary in nature. Energy is primary in nature than the places where it is expressed. The fan where the electricity is getting expressed is inferior in status to the very nature of electricity itself, it is very obvious. Similarly, we as individuals are fans, we are giving the breeze to others, we are capable of giving this because of that electricity. Electricity by itself cannot give breeze to anybody in this world, it cannot. Energy by itself cannot give anything, only when it is expressed it can give and it is expressed like this and this has no business to say that I will give breeze only selectively and that is what we do when we say when we are expressing the Divine and when we say 'we, our people and other things' we want to give breeze only to those people and nobody else and that is the extraordinary selfishness of this fan. It somehow develops an identity, somehow, maya, it is ignorance. Once you know that you are dependent upon That, interdependency develops into a feeling of dependency, from our point of view. God naturally feels dependent about us, otherwise He will not ask us to assemble here and talk. It is He who is talking amongst ourselves, He is asking us to know what he is trying to do because He cannot do anything, but dependency from our part is learnt only when we come to the second knot and this leads us to the straight path or rather a steep path towards devotion. Without knowing your dependency there can be no devotion. Your lowliness must be understood before you can think of getting devoted to somebody. I am devoted to my father, I am devoted to my wife, there is enormous difference between these two words. One is definitely far superior, another is only an equal, equal coparcener actually. I don't know why English got into that dirty position of saying that I am devoted to wife. You are devoted to parents, you are dependent upon the wife. So the dependency can give you two concepts whether devotion or coparcenership. can be equal to God or I am dependent upon God, these are the two feelings that you get. When you use the word Aham Brahmasmi, it is the coparcenership that we are talking about, I am equal to Him. My wife, dependent upon me. I am dependent upon him, he is dependent upon me. She is dependent upon me, I am dependent upon her. In devotion I am dependent only on Him, He is not dependent upon me, I am not even aware of that. To move into the realm of bhakthi, you must understand that you are low, lowliness of your being must be understood. Without knowing your lowliness, you will never be devoted. We would like to have barter with Him, equal. I pay this, you pay me, I will do this, you do that. Whole of Mimamsa suffers from this. Mimamsa, which is nothing but Vedas, yagnas, yagas, suffer from this. I do this, I offer this you better give me this. I do this aswamedha, you better give this, I will give this purushamedha, you give this, barter, business, that is the level at which Vedas ended. That is the reason why Krishna said Nistraigunyo Bhavaarjuna because these things are connected with a barter level, God is compelled to obey what you pray for, He has to grant. That's what the tradition says, I am not here to question it, I am only questioning the attitude towards God. So long as you have got that attitude, it is only an equal position. In equal positions, you will end up only with Aham Brahmasmi. Aham Brahmasmi is a state of mind where you would like to say I am equal to God. You are, none of us is less than that. It is God in expression alone who is here. There is nothing here which is not Divine, there is nothing here which is less than Divine. Yet, this divinity that is in expression that is in manifestation is dependent upon that divinity which is there above, far above, which is the essence. When I say above, I do not mean that you have to go to spatial level, above means something far beyond, far beyond. I am not looking at the sky, far beyond us. So once this dependency is understood then only your devotion starts. This devotion starts here first, first is I would like to have some wishes granted. You feel the dependency for granting of certain wishes. I would like somebody to get promoted therefore I pray for that, he is my son or he is my grandson doesn't matter much who he is or even for ourselves. I have undertaken this business, I would like to have profit of this, so I pray, pray to God. So dependency can be confused with a barter. Majority of our stotras, what our religion has given us are only prayers seeking some relief or the other from the Divine saying that we are dependent upon you. "O God you have got to grant me". As against it, you would have noted already, our prayer says, "we are yet but slaves of wishes putting bar to our advancement; thou art the only God and power to bring us up to that stage". We would like to go beyond the stage of wishes, we would not like to be confined to wishes. We know that our wishes are due to our relationships, we know that our wishes are due to our own actions, we know that, we come to know that and that is the reason why from knot 2 to knot 3 it is a steep position. Second knot to third knot you have to understand these things. You will understand that whatever you are going through, you are going through because of your own action because whatever you deserve that alone you get. You will not get more than what you deserve, you will not get less than what you deserve. God as a samavarthi comes to be understood. God as an omniscient, omnipresent, omnipotent being, everybody knows, there have been talks about it. God as justice, samavarthi, the person who gives balance, maintains the balance of this existence has to be understood to understand devotion. Till that time our prayers are only petitions asking for petty things. Real prayer is one which is like the one we have given namely Master has given that - we are yet but slaves of wishes putting bar to our advancement. We are not asking God here to satisfy those wishes. We are only saying that you are the goal of human life, we would like to come to that stage. We want oneness with God, laya, to be in tune with the energy, to be in tune with nature, that's what we are asking for. We are not asking for anything less than that. We are not asking for some petty things because those things are due to our own. The fifth commandment 'Be Truthful. Take miseries as Divine blessings for your own good and be thankful to God'. You read this commandment, the interpretation given by SriRamchandraji Maharaj, you will then understand your true nature is to be dependent upon the Divine and then whatever He gives you, you accept it and whatever He gives is according to our own actions. It is not an arbitrary God who gives us 'you take this, you are my man I give you more, he is not my man therefore I am going to deprive him'. God is not like that, God is justice; there is no partiality in the kingdom of God. No person is going to be treated with lenience simply because he says SriRamchandraji Maharaj is his Master. It will not happen, it shall not happen, if it happens that is not the truth. It is our sentiment, which makes us feel now and then because we are dependent upon him, several things that happen to us are good. It is our sentiment, it is not reality, it's not the truth. We will get what we should get, we will not get what we are not supposed to get. Karmaphala is total and this system totally believes in the unquestionable principle of karma, theory of karma as properly understood. It is not the karma, that it is God has given me this punishment. That karma is not what we are talking about, that karma is prerogative of other religions. In this land we believe that God will give what is just. If you have done something you will get accordingly, praptham, whatever we have done, equally we get. So this principle has to be understood, that will be understood only when you know that God is a samavarthi. So our petition-mongering mind is accustomed to asking all sorts of things from our bosses for nothing, the same thing will not apply here though we will try to apply it here. That we try to apply is a fact, every one of us tries to apply this. It's a pit fall in sadhana, we will ask for some relief. We will have some problem, some physical problem, you would like to go and then say 'Narayana you say that you are a person who have been practicing this, why is it you have got so many ailments?', because I must have deserved. When this question was put to Lalaji Maharaj, founder of our system, when he was suffering from enormous pain in stomach and his own disciple was working on him massaging him and he shed tears seeing the suffering of the Master and Lalaji Maharaj said 'if I want to I can get rid of it now but I will not because God knows what is best'. That is the state of dependency, that is the state of devotion, that we are supposed to maintain always. This is the one of the highest states that we will be moving towards. So bhakthi is not to be understood with praises and flattery. Flattery neither does good for the flatterer nor the flattered, it doesn't help anybody but we think so and we are happy with flattery because it is so musical to sing those lines. Several saints have sung, I have nothing against anyone of them, I like them also. Their songs are very popular today and it is the song that is popular and not the devotion, please note it. What is more popular is what is appealing to your ears, the music is more important to us, the raga, the tala, those are much more important than the content, leave alone the God. Thought content which refers to God is the third factor. What is engrossing us is this. 'He sang very well sir, a beautiful bhakthi song', but it is not bhakthi song, it's a song, it is a good song, put it that way it is fine. So this devotion comes very very difficult unless you know this principle you will never be devoted. Next state to which we move on in our state of mind is total dependency on Divine. Somebody accuses you in the street for nothing, you do not know how to react to it; he accuses you for no fault of yours. What will you do? We will say something in return or you will say this is will of God. Would you say that it is what you deserve therefore you got it? See the difference in what I am asking. I may just ignore this. Put it the other way, you are going in the street somebody in the bus spits on you; as usual in Hyderabad now a days still old city that problem is there, you got to be more attentive to the fellow in the bus than yourself. What is your reaction? Would you take it to be something that God has given you? I will give a small story of a person who has lived up to that expectation. A great saint Ramanuja was there, he had a disciple who is far more intelligent than Ramanuja, who is much more well versed in scriptures than Ramanuja. Fact, agreed facts, there are no differences, both of them went to present saraswathi peetam which is there in Pakistan and then they permitted him to see one of the commentaries on Veda Vyasa's SriBhashyam. They gave and allowed him to see Vedanta sutras and then the commentary given by dravidas there and the king said 'I will not give a copy of this to you, you cannot obtain a copy, you have to go, you can read once no second time', that is the condition and Ramanuja was not ekasanthagrahi, his disciple was. So he said 'I will make good your defect so I will read this let us go'. So he was dependent upon his disciple to tell what is there in that commentary so that he can write his commentary. The concept of interdependency that we are taking about just now was the matter of issue. Is the self, dependent or independent, the issue is whether the self is dependent or independent. If you say it is independent it borders on Advaitha. If you say it is dependent it borders on Dvaitha. It is mutually interdependent is the philosophy of Ramanuja. The interpretation had to be given. He made it appear, Ramanuja interpreted, according to the anecdote, made it appear as if the self is independent and his disciple refused to write because he was under instructions earlier saying that if what I say is not in tune with my philosophy, you need not write. So he simply obeyed his Master, he said I will not write, and Ramanuja got wild and then kicked him, literally kicked him with the foot and this fellow fell and Ramanuja walked away and after about some time he comes back to find this gentleman still lying down and his disciples come and other disciples come and tell 'we told this fellow to get up saying that you are dependent upon him for the entire information, about the subject and you are more dependent upon him than anybody else and you kicked him out and we told him we will follow him rather than you' and he said 'who am I to say anything about it, my master knows what is best for me' and when Ramanuja says 'why you did not get up' he said 'you have thrown me down and it is for you to lift me up who am I to get up where is my existence'. This is the narration given in tradition you may accept it or you may disown it, but what I am trying to tell is the psychological aspect of it. What is the state of mind? come what may, the decision of the Divine is final, I will not make any effort absolutely saying that I have nothing to do with anything else, it is He who does everything. This is the state of surrender about which every alternative person talks now a days. State of surrender is one of the toughest we can ever think of, because that is the state of total negation of yourself. Now coming back to our subject of meditation what is the state of mind there. This is philosophy, fine, I have explained the philosophical aspect of it. What is the state of mind? thoughts are bound to be there, thoughts of sat-asat viveka were there; thoughts of vairagya were there, thoughts of interdependency were there, thoughts of devotion were there. Now what is the type of thought here? What is the type of thought you are going to have? A state of mind when there will be no thoughts. A surrendered person has no thoughts. How is it possible? Is it not contradictory to my system of Sri Ramchandraji, who says that thoughts are bound to be there till the end? He says that thoughts are bound to be there till the end and I say that this is no thought condition, the reason for that is you must understand what is the nature of thought. When any idea, any concept, is not in tune with the Divine, it gets thrown out, that is the origin of thoughts, origin is when it is not in tune with Divine. When a thought is not in tune with Divine, you become aware of that. It can be disturbing, it can be enjoying but then you become aware of that. When the thought is something that is totally in tune with the Divine then you become totally unaware of the existence of the thought, not that the thought is not there, thought is there but you are not aware of its existence. The existence is the essence itself and when it is in tune with the essence then it merges into it and this is an experience that you will be having on first day onwards. You will be writing as no thought, it is not no thought that you have got, the thought that is there with you becomes in tune with the Divinity and therefore you are not aware of its existence. Non-awareness of the thought is entirely different from non-existence of thoughts; please appreciate the difference between non-awareness and non-existence. Thoughts do exist but then it becomes in tune with the Divine and therefore you are not aware of it and such moments are moments of silence. When you are meditating you will find that there are moments, some seconds, fractions of seconds or minutes while your mind goes almost blank which we generally tend to call absorbency. Absorbed, the thought got absorbed into the essence. The thought is there but it got absorbed that is why we use the word absorbency, we don't use the word concentration. So this thought, our thought which was devotion, when it matures, what happens is that God alone or the essence alone becomes most predominant and then you become one with it and when you become one with it that is the state of saranagati or state of surrender. That is how it is experienced in meditation, in action it has to be shown and that is possible only through manana. All these conditions, you must note you will not have it permanently and you will have it only during meditation unless you remember the nature of those thoughts during the other times during the day. That is the reason why people who have got high states of consciousness during meditation tend to lapse to the lowest levels perceivable and this lapse is unpardonable. What is granted you should own, you cannot squander. What is given to you during mediation is what is granted to you and we squander it and without any compunction and that is the worst part of it. As I told you, if you are established in second knot in purity, and through devotion you move on to the higher plane and always be dependent upon Him, you cannot help remembering constantly the Divine and when you remember the Divine constantly, purity you cannot avoid. Purity in body and mind and in every action of course. Purity and Divinity go together, they are alternative words. The questions of people who say that 'I sit and do prayer without taking a bath' or when 'I come without cleaning my feet I would like to sit', all these ideas will not work because they are all sloth, they all are matter, they are laziness, which will not be permitted, which is not permissible. If you remember the Divine constantly, you cannot have sleep, people who complain to me of sleep are people who are not aware of Divinity I would say, because how can you sleep before God, you cannot but then this great country has given us the notion that in sleep God is going to be with you because He is the essence. It is He, You are He; therefore He is there in your place. In one of the Upanishads they say what happens to you during sleep and then God as a watchman guards us. Who keeps you going?, who keeps you going during night when you are asleep? not you, not your wife, not your children, not your parents, who is keeping you? He is the one watchman who is there. If you note that, would you come to the level of a Banasura try to have a watchman of a Siva? You will not, you will not sleep. These are the conditions that you develop as you move on to the stages of surrender. So from surrender you move on to the plane of ether where balance is there. Equality is maintained, you are balanced. The whole approach of Rajayoga sadhana is towards this balance. A balanced approach we can come only when we know that everything that happens to us happens because of our actions, we are protected by the Divine day in and day out, we are aware of it and we live according to that and these are all made possible by the constant pushes. Instead of getting lost, you require a push and then that push is given through Pranahuti by the Master, because surrender is another place where laya is capable of keeping you in state of surrender always, you will not go towards equality. Surrender by itself cannot be considered as the final state because we have to move towards equality, balance, samatva, then only you can say that you are representing the Divine, you are a manifestation of the Divine, the samavarthi. You have to become a samavarthi, balance in our approach, these are the two wings with which you are going to fly. These are two wings you have got, one is materialism, one is spirituality, both the wings you are going to go together, each according to our capacity, each according to our karma but according to our destiny, namely to satisfy the Divine crying for human transformation. Such is the human transformation that is possible in this system. These are all the positions of the Pind desh here (ref. Path of Grace). This system talks about points which are above. Upto this even in tradition we have got. This is Atma sarira, then this is brahma sarira and beyond that nobody talks. In this system we talk about the conditions of sahasrar and beyond also. The sahasrar is reflected here ( top of the head). There are 5 points in between; there are 3 more behind which takes us to central region. Regions which are behind the sahasrara were not mentioned in tradition earlier. Nobody has mentioned it. The details with which the transition happens during this Pind desh was mentioned by Jnanadev in his own way in his commentary on the Gita. Jnanadev has written Jnaneswari, a very very popular book in the Maharastrian life. Jnaneswari mentions that. One or two saints of south have mentioned certain points up to sahasrara, the paths are a bit different but the conditions are same. Why they have chosen that I have no idea because I learn them only through literature, I have not practiced any one of them. This one I hav

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A Sutra For The First Principle of Synchrodestiny

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Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji's Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji's Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: PRANAHUTI    Pranahuti is the uniqueness of the system of SriRamchandra. If we look at it from a historical angle after Bhagawan Krishna has left his mortal coil, the bhakthas became so many groups and then they distributed through out the country and I think, tried to impose or say that they are superior, inferior what ever it is and the bhakthi cult, the bhakthi yoga which was included by Lord Krishna in the path of yoga has taken more dominance and yoga per se was not given that much of importance and along with it this technique of Pranahuti also has become alien to our land. The phenomenon of prophets or avatars is always there and prophet Mohammed was the means through which we can have an entry into the Ultimate till recently. If we go into this concept of why there should be one person through whom alone everybody else can go to God, there are various doctrines about it but it is well accepted in spiritual life that there is always one presiding person. "I am the way", that's what Christ said and afterwards after about 5 to 6 hundreds years prophet comes and then says, "I am the way". The reason for that is that he is the eldest brother for all of us and he takes the responsibility of putting us through to God. This is - call it Sufism, call it Islam, call it religion, this is the accepted canon. The prophets do not come for dharmasamsthapanardha. Prophets come to assist other fellow beings to reach God, whereas an avatar comes for dharmasamsthapanardha. You should distinguish between these two aspects very very clearly then you will understand the Prophet has come and then he said that I will be of no value after thousand years, in their own works. You don't have to say that, he himself said another thousand years, his regime is over. It is just about a few years this way or that way it will be over, it is over from our point of view. It does not mean that the avatar is not in existence. The avatar of Sri Krishna continues to operate, He is the guiding spirit, He is the monarch but one of our own person, one of our own fellow beings takes the position of a Prophet and all grace of God passes through Him. This is the one reason why people who might have been Hindu, who might have been Christian, who might have belonged to other sects also at some stage or the other had to yield to the Prophet and go to the Ultimate only through Him, there is no alternative to that till recently. With the advent of The Supreme Personality of SriRamchandra, this particular role has been passed onto Him. Now, what does this person do? What does the prophet do or what does the supreme personality do with reference to us? With reference to the Nature, whatever they do they do, you have nothing to do with it. With reference to us they direct the flow of the Divine, the love or the compassion of the Divine to our heart whenever it is asked for, by whomsoever it be, he need not be a person who is directly connected to him, he need not be in the system that he is advocating, any person anywhere in the universe, any human being has got that right to call on the Divine because he is of the Divine. We are all part of the Divine and we have got that inherent right to go back to God and whenever you seek that God's help it is diverted to you, the flow is diverted to you. This is very vaguely hinted by SriRamchandraji Maharaj in Reality at Dawn. If you read it, any person who wants to know what it is, if he prays in earnestness, he will come to know what it is. The reason for that is, this has been experienced by all people, any person in great distress, any person who is in great love - whether distress and love or just love itself has always been able to get that inspiration from the Divine. He has never lacked it because God's love has no boundaries. It is there really full but one person channelizes that and the person who channelizes is the Supreme Personality or a Prophet or what ever word you use for that. It does not mean other people are not capable of doing their sadhana, they may do their sadhana or they may help other people in their sadhana but diverting the flow of the Divine grace is the exclusive privilege of one person and that person continues to reign for about a thousand years or so approximately. It may be less it may be more but generally it's for a period of millennia they work, if you see the history one person will always be diverting. So what is this that this person does, what do we mean by diversion of that grace of God? What exactly do we mean by that? Before I answer this question or before you can answer this question for yourself let us come back to fundamentals. We think about the Divine presence in our heart, why not somewhere else? Why not it be our head? Why not it be our nose? Why not it be something else in the space? Why should I meditate only on the Divine light in the heart? Heart has got, when you say feelings, it means that it knows the language of God. Heart knows the language of God, language of God is feeling so the language of God it knows. That is one aspect of it, what is the other aspect of it? Everyone of us, everyone of us is an expression of the Divine. Everyone of us is an expression of the Divine and no one here is either superior or inferior so far as the expression of the Divine is concerned. You may be a good architect, I may be a good artist, you may be a good songster or I may a good sports man, it does not matter much but in each one of us this capacity, which is the expression of the Divine is seen rather than our own expression. Our expressions are our ideas but so far as this particular concept of expression of the Divine is concerned every one of us is an expression of the Divine and the Divine resides in us. Divine resides in us from top to toe, from top to toe he resides but if you have got to locate Him, He is best located in the heart which is the meeting point between the animate and inanimate, between the matter and the spirit, between bad blood and good blood. That is the common point, so in this place you feel the Divinity more. Some of us try to feel the beating of the heart. It is not very necessary that you should feel the beating of the heart, what you should feel is the presence of the Divine, whatever it may mean without any adjective but don't try to put God into a particular pocket. When you try to put it you are restricting Divinity to that, that means you are curtailing the freedom of God to be something else than that. When you give a form you are almost compelling that he is put into that jacket, He cannot be anything other than that, He refuses to get into any such jacket, He is not any one of these things, all that we know He Is and something more athya thista dasangulam - what ever you know He Is, plus something more. It is a very paradoxical statement in the Vedas you will find that God is, when you try to know, the Purusha, He has covered the whole universe, having covered the whole universe and everything that can be known, He has extended by another ten inches so it's a paradox. Having done everything, athya thista dasangulam is a very very profound concept. God refuses to fit into anything and then He is something more, this something more is expressing Himself itself in us, where? where the two opposites meet. That is the reason why we take the heart and then we say that if we put the Divine thought here and since heart is the organ which is involved in the purification of your blood then we take advantage of this purification also. This is the reason why it goes to that, now that is not our point here. One of the questions that beginners usually ask is regarding, how to locate the heart? The heart is located in the chest and it tilts towards the left. It is a fact that during meditation you do not see it nor do you see anything for that matter. All of us do not see in the beginning or we have been accustomed to seeing outside rather than seeing inside so it takes time for you to learn to look inside. When you grow sufficiently you definitely see even minor details of inner mechanism, if you go into that siddhi aspect of it, but if you are going only to the concept of Divinity in your heart, you know where it beats so that is the reason why SriRamchandraji Maharaj has used the word where it beats. Where it beats means instead of searching for heart elsewhere you know it is somewhere in the chest. You suppose that there is a Divine light there. You suppose, you don't imagine, you suppose. I think the concept of supposition also should be explained to you clearly. Those of you who know this mathematics theorems, you suppose something and then at the end of it you prove that. A supposition is invariably a thing that is proved. Imagination is something that is not necessarily proved. That's why the word is very very clear that is you are almost sure that it is there and then you suppose it and then you prove yes it is there by your experience. A supposition is a very positive idea, positive will. When we talk about this presence of the Divine in our heart, we are talking about the presence of the prana i.e. The Prana and this prana is something that is creating circumstances by which the Divine can exhibit fully in you according to your merits and there are no demerits. Please note there are no demerits in life, everything is merit. Only when we look at it from its utility angle the concept of demerit arises. Only when economics enters into the field of life, then something of a demerit arises otherwise everything is merit. So this particular prana is what we are having, He is in your heart and that means He is capable of expressing Himself fully in you, that's the potentiality that you have got, that you can be Divine. Whether it is Ramakrishna who said it, or Ramana who said it, whoever has said that we can be Divine in the sense that we have got an inherent capacity to be Divine, we have right for that Divinity, inherent right because God is in us. Now what is it that pranahuti is supposed to do here. If I have a right to be Brahman, Aham Brahmasmi is my fundamental right then what is it this Pranahuti is supposed to do? What is happening is, when this prana that is there in your heart is at work, what we have done is we have created a world of our own, the universe of our own - ideas, imaginations, thinking, which suit our purposes, we have created our world and we have chosen to ignore that prana which is inside and chosen to express our own self. Instead of working for the Divine, we started working for ourselves by peculiar creation of something that is for yourself which is not existent. Your self does not exist, your self is only Divine but we created for ourselves one self and then said it is what it is and what has this done? this has hidden the prana inside, hidden the God inside and said this is what I am. When somebody ask me I say I am K.C.Narayana, I am this person, I am that, I don't say that I am Divinity expressing myself. Divinity expressing itself through me through its capacity and I am here to share with you my love, my concern, my total commitment for the welfare of all. I don't say this, I say I am so and so, I have got this quality therefore either you should accept me or you should not accept me or I say that I am superior to you or inferior to you, I compare myself, I get into the field of envy, I get into the field of jealousy and I either make you jealous or I make you envy or I myself get into that state, this is what is happening. Instead, if you react to me as Divinity itself and I were to react to you as Divinity itself there is nothing but cooperation between us. There cannot be any other problem that can arise between us. So this particular veiling that has happened by putting our self creation over the Divinity which is there inside has to be taken out and that's all sadhana about. All our sadhana, all yoga is meant only for this removal, removal of our own ideas about ourselves to the exclusion of the Divinity. This particular pranahuti that comes, what it does is it strikes a concord between your prana and that Divinity because it is the same nature. Your heart, the Divinity in your heart is of the same nature as the Divinity that is there elsewhere which is common for all of us. Elsewhere doesn't mean somewhere in paramapadam, that's not what I mean. Elsewhere means which is pervading through out the universe without any break. We have broken it and then said this is Narayana, this is my boundary and beyond this is not Narayana. Everywhere it is Divinity, if you can come to that feeling, the problem is solved. So how to feel this? By putting that influx and then connecting you to the Divine, what happens is you start feeling that you are something more than yourself. You then start understanding the limitations of your own creation and then come out of it. So this is what SriRamchandraji Maharaj calls the first influx of the Divine into your heart. What is Pranahuti? It is the influx of Divine grace into your heart. If this is done and if that link is established between you and the Ultimate which is inherent, which is necessarily there with you which you have chosen to put it under particular veil, if this can be done, what happens is, you start growing more and more according to the Ultimate, less and less according to your creation. So Pranahuti helps you in achieving your goal of oneness with the Divine in every aspect of our life and when I use these words, I am not using it from the advaitic angle or a visistadvaithic angle or anyone of the philosophical angle but only from yogic point of view. At present the problem is 'I am so and so, I have occupied this position , I am related to them in this way, I am related to them in some other way' this is what we know. This particular creation of bonds that we have made for ourselves has to gain a meaning. If it has to gain a meaning, it is possible only when we bring Divinity in the picture and then say that he is also related to me in that way. Many times you know I always thought in terms of somebody else related to me, I do not think simultaneously that he is also related to me in his own way. I don't take the other man's point of view, it always happens. Most of us when we think, we always think from our point of view but not from the other man's point of view. Much of it has been said in the philosophies empathy, sympathy etc psychologists have said. The empathy or sympathy etc things is natural for you once you have got this link because you are linked to the Divine and as well as he is linked to the Divine then what happens is the flow of consciousness is smooth, is straight. We don't strain ourselves to feel sympathetic, we don't strain ourselves. That is why you find people who are advanced in spiritual life automatically either weeping or laughing when another man is weeping or laughing, he can't help it. Everybody's suffering is his, everybody's happiness is his because he doesn't have a self which says that no no you should not do like this, all this etiquettes he will not observe, he will go beyond. Pranahuti is basically a linkage of the Divine grace with Divinity which is there in our heart. Two similar things joined together and our journey to the infinite is smooth. The question now is, is it all that simple for us to get united with the Divine? Am I fit for this? Any serious person will put this question, Am I fit for this? Am I entitled for this? Am I qualified for this? Do I have an arhat for it? We have been taught so much in religion that all this questions automatically come to us. Religion has said all these things that you must purify yourself and then only think in terms of God. We don't say that you should not purify, we only say that whether you are pure, impure or anything other than that, you have got that inherent right to be with the Divine because you are of the Divine, you are Divinity itself. Now do I have that right is the question that we are posing for ourselves. You have the right not because you are virtuous, not because you are good, not because you are a person who is living according to certain standards, but all of us are fit for this mainly because our nature is of the same type as that of Divinity. The thought force which is the base of all creation is the same thought force that is there with you and this commonality between this thought, the nature of thought, is what makes us what we call an arhat. A plant is not fit for yoga, a plant is fit for bhakti. An animal, a cow, is not fit for yoga, it is fit for bhakthi. We have used them in temples - tulsi leaves or bilva patra, we have been using it as a part of bakthi. Cows, oxen, camels, horses, we have used in temples, even elephants we have used, we are using, as service to the Divine but there is no chance of yoga there, there is no yoga possible at all. Yoga is possible only when you have thought because Divinity is of the nature of thought, the nature of kshob (basic stir) is thought and it is something that you have got to experience. Now because of this commonality of the thought that we have got the kingly thing in us, yoga/Pranahuti is possible. Since prana is thought, Pranahuti is possible, if we are not prana, no ahuti is possible. Having accepted that this thought is there, how do we say that Pranahuti or the type of meditation that we are now asking is the correct one? It can be something else also. Kindly note thought we have told is of the nature of Divinity so when you give to your mind any idea other than Divinity or unconnected to Divinity, mind rebels. It is not at calm, it is not at peace, but if you give the idea of God or Divinity to the mind it becomes settled. It is one positive proof that you have, to show that our mind and Divinity is of the same order. You sit in meditation thinking about Divine light in the heart, you will be getting into a state of calmness. Instead if you have got to do something else, mind always rebels. It gets into a state of excitement, it doesn't get into a state of calmness. I am using the word excitement so that you will appreciate. Even in the case of people who do japa or who do puja of the Divine, though relative calmness is there they are in a excited condition, please note it, they are in a excited condition. Those of you who have practiced any one of these things, if you do puja you are in an excited condition, an emotion overtakes you, devotion overtakes you. If you think about one mantra the excitement takes over but if you just give the idea of a Divine light in the heart or just think about God and then keep quiet your mind is at calm, it is not excited. Kindly also note when you do japa the disturbance outside is also felt but this excitement is capable of suppressing that excitement whereas in the other case there is no excitement therefore you will not be in a position to suppress that excitement until and unless you have got into a state of total samadhi which also is an experience some of you have had. For a few seconds at least, thought becomes zero, thought becomes zero when the mind has got into the nature of silence. It is not a continuous stillness, continuous stillness is of the nature of the dead. Momentary stillness is what we get or at equal to death or equal to no thought condition is what you get during meditation only for a few seconds in the beginning and its growth goes on and you perhaps can be in the thoughtless condition for an hour or two or whatever it is but even then, please note the excitement of the outside will continue but if your excitement of absorption, again I am using the word excitement of absorption or emotion of absorption is there, you will ignore that but if you come out of that emotion and then just have only absorption you still hear that. What I am trying to divert is certain problems that you face in meditation. During meditation you have got this problem of gripped feeling. There are certain moments when you feel gripped that you are possessed, possessed by a particular thought. You are in that thought only, you don't come out of it, that thought may be related to your family, it may be related to your office, it may be related to your occupation, it may be related to your brother or sister or your son or whosoever it is, still you are gripped that way. Once you come out of that gripped feeling you will feel that liberation, that feeling of detensioning. This you contrast with the gripped feeling that you have got only with the thought of God which also is a gripped feeling you get for a few seconds or a few minutes. If you compare it then you will see the other one is of a grosser variety whereas this one is of a superior variety. You will find total detensioning in the latter case whereas in the former case there is no detensioning effect but there is a smooth carry over to the normal life. These are all certain practical aspects which I am trying out of my experience to share with you so that you know for yourself this is what happens. Now because of this nature of mind to be at calm whenever Divine or Divine attributes are given to it as food - the prathyahara being Divinity or Divine food it is at calm. When it is having something else it is disturbed but if you have got thoughts of God or Godliness, let me add that also, thought of the Master and Masterliness, if you have got these two, do not think it is a disturbed meditation. You need not have no thought condition, even if you have a condition of a thought related to Divine you should consider yourself having an undisturbed meditation. Only thing is you have not slipped to the no thought condition, you are still maintaining the duality between you and God. You are different from God, so long as this concept is there you will feel God and Godly attributes coming to your mind. When this particular differentiation is lost what happens is you get into a thoughtless condition. Now this condition of a thoughtless condition arises only when you forget God Himself, please note it, not only you forget yourself, you forget yourself in favour of the Divine in the beginning, and you forget God also, then you come to no thought condition. Those who have expressed this no thought condition, are people who had responded to the Pranahuti and immediately were able to go above at least for a few seconds. This is only a taste of things, sadhana alone will improve it. Now, having said it let us come to the practical aspect of Pranahuti. Who does what? you sit before a person or you sit as a gathering, the person is supposed to offer pranahuti to you. The question whether it is pertinent or proper for a person to interfere at all is answered by saying so long as he has no selfishness or self motive or importance, so long as he doesn't have it, there is nothing wrong about it. Most of us live in our boundary, we consider our sarira to be our self, we do not think anything more than this. This restriction of oneself to the body i.e. sarira and thinking that it is the atma is possible only when we are still under the grip of the body i.e. the five tatvas, the pancha bhutas are still controlling you and therefore you are saying that I am only this. This is the anatma, we know that this body has not been of the same shape when I was born, it has changed over a period of time, it has never been the same, it has never been permanent, it is also decaying, one day it will go. In spite of this I hold onto this as if it is myself. A person who does adhyatmika sadhana comes to understand this is something that is changing, there is something that is me who is not changing - the consciousness is not changing and that is the atma and this is the anatma. Atmanaatma viveka is fundamental to any person who does any sadhana. Knowing this anatma is one thing; to go beyond this is something else. I know that this is anatma, it is perishable, everybody knows it, everybody who thinks well knows that there is something anatma and something else is real self. The real self again we can say, however anatma this may be I will still say that it is in this cage and my atma has to percolate or move or have its being only in this body. Normally a person does not accept that he spills over his body and then extends elsewhere. When that happens, concern for others is the basic index, which you can judge a man whether he is living in the lowest type of consciousness or has gone to a superior type of consciousness. A person who is established himself in the pinda or the sarira is a person who is normal, is confined to the pinda and when he goes beyond this and thinks about others and then when he feels and empathizes with other peoples problems, other peoples luck, concern for something more than himself more than his people then he has moved on to the Brahmanda level. A person who has to transmit has to naturally be at that level and he cannot be at the lower level, minimum is that. The best one would be one who does not have a consciousness at all, just like God, total amanaska, a person who doesn't have any concern for anything, any attachment to anything, but is just what he is, God being what he is, a person who is at that stage amanaska, which is a rare thing, which is a very very rare phenomena. Such a person, the transmission from a such person is of the best type because he has no interest whatsoever whereas in the case of the brahma manaska still there is certain flaw in him. Minimum stage required is that because anything less than that, if a person does pranahuti or attempts pranahuti, what will happen is he will be pouring out his own self on to the others, perhaps trying to show his importance over you, trying to make you a pashu or something like that. That is what is possible, that is what is being done, when you look at it from the concept of leadership, when you look at it from the concept of a political leader or a social leader or a religious leader, it is that type of transmission that comes from them. Every one of us has got a inherent capacity to transmit, please note, because you are prana yourself you will be in a position to transmit yourself. Some people have got the capacity to attract more, some people have got the capacity to attract less, this depends upon his basic capacity for transmission. Spiritual transmission or a Pranahuti meant for the welfare of the another person's spiritual yatra is possible only by a person who is a brahma manaska i.e, whose mind is established in brahm, not in the pind. So a person who is giving Pranahuti to you will be of that order, he will have to be of that order. If he is less than that what is the position, say in Ramchandraji's disciples. So far as the institute is concerned, it has ensured itself, that only people who are brahma manaskas are given the chance of Pranahuti. Several other disciples of SriRamchandraji Maharaj that are there, they have also got so many people to train, in some of their cases they may not be brahma manaskas but you need not shun them, there is no necessity for shunning them. What is working is the grace of the Master, grace of the Ultimate as I told you which is very very eager to pull all of us to a particular order of cohesiveness. The pity of the God now is that all his children instead of understanding the importance of the Divine and then living together have chosen to fight among themselves forgetting Him. So as the father for all of us, it is His problem to bring all of us together, either all of us come together or all of us are destroyed, these are the only functions. I personally do not think about the negative thing. I always think that all of us will come round and then will love God and we will love each other, this is a positive approach and I think everyone of us here should also develop only such positive approach. No negative approach, we should not have that. So because of that love of the Divine to see that all of us come together, even people who are having their manaska/manas only in the pind, if they have got a love for the Divine, love for God developed to such an extent, it is possible they may also serve but it would be left to you to feel for yourself whether such service is being done or not because you yourself know whether something is happening to you or not. The proof of the pudding is always in the eating of it. Nobody need tell because you will definitely come to the conclusion, if this man is not capable of doing, you say he is not capable of doing or at least he is not capable of serving me. So the Pranahuti is possible in an effective way only when a man is at brahma manaska. We are not here to judge others therefore we don't judge others but that is what it is, you will see for yourself. How is it done? Unlike hypnotism or mesmerism, we don't talk, we don't use our words but thought is there. What is the thought? The thought is that this person who is striving to see the Divine or seeking unison with the Divine may he also succeed. This is the minimum thing that you should have. I use specifically the word may because that is what comes to most of us but may has got this difficulty of a wish, it's a wish. Pranahuti is not a wish, Pranahuti is a will. If you distinguish between the words wish and will, I don't know whether how many of you have at any point of time tried this. Will is - this person who is sitting before me is developing this particular characteristic is a will. May he develop this characteristic is a wish. So when you sit in meditation particularly the cleaning processes also, if you will that the dirt and disease that you have got is being washed away it gets washed away but if you sit in a pious attitude then say to the Divine, may your grace wash me of all these things it is still only a wish, it will not succeed. Will succeeds, sankalpa succeeds. Master's grace is flowing through me is a positive sentence, it is cleansing me is another positive sentence if these two you have got, it will get cleared. Master's grace is flowing through me, may it clean me, it doesn't help, you have not willed it. It's only in the realm of wish. This is one of the defects of bhakthi cult because we do not say that this will happen, we always say may this happen by the grace of God, we got into that particular mould, bhakthi has diluted yoga. While it is absolutely essential that you should feel a serf before the Divine, you are devoted to him all the time, it is absolute must there is no doubt about it but your actual process is always willing and not wishing. Similarly the man who does Pranahuti to you does not say 'may the grace of the Master flow into him and may it cleanse it'. No, he does not say that, if he says it, it will be most ineffective. He will say that now by the grace of God this man is being blessed with the Pranahuti and he is getting cleared of the following defects which he complains of and you tell him. What is it you tell him? 'Sir, in spite of my trying to meditate, in spite of my sadhana, in spite of my doing everything that is in my hands to do somehow or other, I feel that the thought relating to such and such thing haunt me'. That is your problem putting it very very clearly. Now this person says, 'No,No, it's alright you think about the Master everything will go'. Suppose he says it, he is not giving any remedy to you, he is only sympathizing with you, he is kind to you. Please note it he is very kind to you but he is not discharging anything, it is just like a person you know who feels sorry for certain things of somebody else's needs, he is incapable. A person who is capable, what he will do is alright sit down let us attend to this and he will give a thought and he will request you, think that this is going, think that you are getting rid of it, he will say that and he will also will that particular defect is rectified and it works without words, he does not talk, you do not talk, we discussed earlier but then this particular thought works. It works because it has got a Divine will supporting it. You are doing this service to the other person not out of any consideration but as a duty that you have to discharge to your brother. Since you are doing it, God is so happy with it, he actually supports this particular idea and then you are rid of it subject to the conditions of your karma that is there, that aspect of it is always there. In case the karma is so strong that it still persists even then the effect of it is not had to that extent, it is reduced considerably. So Pranahuti is an act of will, it is no jaadu, it is no miracle. It is an attainment, yogic attainment of a particular order, a brahma manaska can do this with the support of the Divine grace. If any other claims are made to Pranahuti by any person, he has not understood it at all. It is a thought force, a thought force of your brother for the betterment of your condition which is not motivated by any of his selfish desires but is strengthened by the support of the Divine will. If this is understood then you understood Pranahuti then you can go to a person and then say 'please give me a transmission I will get rid of this problem'. you can see for yourself. Now, incase of transmission also, when we talk also there is a transmission which is going on but it is the grossest type. When the voice is very very high and all that, it is the grossest type. So much of force, materiality is behind it. Sound is materialism it is matter only, it is energy, it is matter, you hear it, behind it is just very whispering type of thing is also there. Sometimes we touch and give transmission. Sometimes it is absolutely without any movement of his limbs, any movement of his body he will simply transmit, a transmission from almost nothingness level, it is a very superior level. Why I am trying to say so much in detail about Pranahuti is, Pranahuti can still happen without your being aware of it. You might have gone to a saint, as a matter of fact they say about Lalaji Maharaj i.e. the Guru of my Guru ­people go to him with some problem they say this is what I have, this problem I have, he will simply say "achcha" and the man is relieved of it. What has happened? He is no jadu, he has exercised his will within that particular one second for giving you the relief that you are seeking and there the matter ended and the other man got the relief. This can happen to you now also, there may be some people to whom you go and you will find that he seems to be doing miracle. He does not do any miracle, there are no miracles in life, everything is highly scientific, everything is according to certain rule, certain law, there is nothing of an adharma in the uinverse. When you are talking about a miracle, please note you are talking about adharma something which does not conform to laws, any person who says that there are miracles and therefore he is God he is literally talking nonsense. Miracles are not there. You may not know the law that is a separate subject. I do not know many laws, I really don't know how this wireless sets work, it works. I can understand a line here being put and then it passes through that, it appeals to my mind but when you say you talk here and somebody else hears it somewhere else, it appears a bit odd. How is it possible? But there is a law for it, I don't know the law but there is a law for it. Similarly for everything that happens in the Universe there is a law, we may not know that. There is nothing like unnatural, Nature does not permit unnaturality, everything is nature only. So those people who say that there are miracles therefore it is something that is superior and all that are only trying to tell there is possibility of an adharma and absolutely there is no possibility of adharma, adharma is not possible, it is not there, it does not exist. The dharma chakra may not roll, that is a separate subject. Rtam, the cosmic order and the dharma -they are irrevocable, they are there, they will always be there. So in this case of Pranahuti also, it is according to a particular law, the law of the prana, the law of the thought, it works. It works mainly because you love or your inherent nature is to love, it is my inherent nature to love because that is the nature of God who is in everyone of us. Other natures that we have got is what we have added for ourselves, they may not agree but love will always meet. That is the logic of Pranahuti. It is the love of God which you have got, I have got, that makes it possible for me to work with you, you are no different from me, as a brother you are no different from me as even a person also. As you experience, your body consciousness does not restrict you, then definitely you see other people as ourselves, you are not different. Vyavaharika satta is different but the Paramardhika satta will always be there that governs. Vyavaharika satta makes me feel that you are different, for all purposes you know that you are different from me but paramardhika satta is there. A person who has put in some spiritual life will never say the other man is different from me. That is the initial sadhana, the result of the sadhana that he gets. You are nobody different from me. Your suffering, your problems, your aspiration, your inhibitions are all mine and therefore when Pranahuti is being done, literally please note it, another very very subtle point that what the person is trying to do is to clean himself. He is not cleaning you, he is cleaning himself, you are an extension of him and there is something that is not required, something has to be cleaned he will clean it just as I will try to clean dirt in my hand, I will try to clean dirt in your hand. I try to clean the dirt on my soul, I try to clean the dirt on your soul. That 'your soul' is only for the purpose of vyavaharika satta, I am using that word, but actually when the work is done it is only my soul. I am trying to clean myself, you are no different, you are me, you do not have a separate existence, I do not have a separate existence, there is only one existence ekam sat - only one existence. So Pranahuti is a very very logical, very very rational concept and its practice was there in our earlier days up to Lord Krishna and when bhakthi came, this particular thing was lost sight of and people started telling you, be devoted to God and all that instead of helping amongst themselves. A universe where every one of us helps each other is much more beautiful, much more according to the desires of God than all of us trying to look at God. So the ultimate purpose of sadhana is not to look at God in one corner of our house all the time looking at him but looking at each other and then trying to see the beauty in all of us and then trying to say this is the great world that God has given us. So the pranahuti makes it possible to penetrate into each other. I penetrate into you, you penetrate into me. It is not an interference, please note it, it is penetration for purposes of improvement, for the sole purpose of improvement, and here comes what we call as the control. SriRamchandraji Maharaj says that through Pranahuti nothing except spirituality can be done. Suppose I try to interfere with you and then try to make you either my slave or ask you to do something at my behest etc things that type of control, it is not possible. He has put that particular control over it and then said this can be used only for spiritual purposes. That control he has made, made it very specific on this and I think few people who tried on this had to leave it because the other man immediately knew that you are trying to do something with him. How do you feel the transmission? So much we have said, how do you feel it? It is felt as jerks that something has happened, some jerks felt in the spine or in the body somewhere. It is felt as spandana i.e. something is passing through you as waves passing through you. It is not at all felt but at the end of the meditation you feel calm i.e. you had something with you, you come to the feeling that you have something with you which is God, it leads you to that calmness. So transmission is felt like this or may not be felt at all as I told you, but if it is felt or not felt you can examine your state of mind at the end of the transmission as to what exactly it is. This is what is Pranahuti in a limited way but the capacity of Pranahuti to improve your quality of your spiritual life is very very great. The person who is attending to you is offering the ahuti to you, is trying to see that you get a glimpse of the Ultimate consciousness. You feel the glimpse of Ultimate consciousness of a total Nothingness - Tam, it is beyond satchidananda. It is neither sat nor chit or ananda but something more than that. It is beyond all conceivable thought and then when he does it for you, when he gives his connection for you and when he puts this influx into you, what happens is, the transformation automatically starts. It is just like the power that is in you is getting attracted to its source. It knows it's source, it wants to get back, so what will happen to you would be, normally if you practice you cannot resist the call to get back to the Divine, you feel your source.

Kurzvortrag über Aham Bramasmi. Ich bin Brahman - das ist eine der großen Mahavakyas, Aussagen, aus den Upanishaden. Aham Brahmasmi - das ist eine der Grundlagen von Vedanta und Jnana Yoga. Das Ziel des spirituellen Weges ist die Verwirklichung der Einheit des Individuums mit dem Kosmischen. Dieser Video Vortrag von und mit Sukadev Bretz zum Sanskritwort Aham Brahmasmi ist Teil des Yoga Vidya Multimedia Sanskrit Wörterbuch. Viele Yoga Videos findest du hier. Ein vollständiges Sanskrit Wörterbuch Sanskrit-Deutsch, Deutsch-Sanskrit auf unserer Internetseite. Willst du Yoga besser verstehen und tiefer in die Materie eintauchen, dann ist die Yogalehrer Ausbildung für dich das Richtige.

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Aham Brahmasmi - Ich bin Brahman, darum geht es in dieser Meditation. Dies ist eine praktische Meditationsanleitung. Du kannst dich also gleich für die Meditation hinsetzen. Sukadev rezitiert drei Mal OM. Er rezitiert danach die 4 Mahavakyas. Danach führt er dich in verschiedenen Schritten dazu, Aham Brahmasmi zu erfahren. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation ist das Praxis-Audio der 20. Lektion des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Diese Aham Brahmasmi Mahavakya Meditation ist eine praktische Meditationsanleitung, mit Kurzvortrag am Anfang. Diese Art der Meditation gehört zu den Vedanta Meditationstechniken, zu den abstrakten Meditationen. "Aham Brahmasmi Mahavakya Meditation" ist eine Jnana Yoga Meditation, eine upanishadische Meditation. Autor/Sprecher: Sukadev Bretz, Gründer und Leiter von Yoga Vidya. Dies ist die Tonspur eines Videos, zu finden auf mein.yoga-vidya.de/profiles/blogs/vedanta-meditation-jnana-yoga.

Aham Brahmasmi – Ich bin Brahman, darum geht es in dieser Meditation. Dies ist eine praktische Meditationsanleitung. Du kannst dich also gleich für die Meditation hinsetzen. Sukadev rezitiert drei Mal OM. Er rezitiert danach die 4 Mahavakyas. Danach führt er dich in verschiedenen Schritten dazu, Aham Brahmasmi zu erfahren. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation ist das Praxis-Audio der 20. Lektion des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Diese Aham Brahmasmi Mahavakya Meditation ist eine praktische Meditationsanleitung, mit Kurzvortrag Der Beitrag 20B Aham Brahmasmi Meditation – Praktische Vedanta Meditationsanleitung erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Aham Brahmasmi - Ich bin Brahman, darum geht es in dieser Meditation. Dies ist eine praktische Meditationsanleitung. Du kannst dich also gleich für die Meditation hinsetzen. Sukadev rezitiert drei Mal OM. Er rezitiert danach die 4 Mahavakyas. Danach führt er dich in verschiedenen Schritten dazu, Aham Brahmasmi zu erfahren. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation ist das Praxis-Audio der 20. Lektion des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Diese Aham Brahmasmi Mahavakya Meditation ist eine praktische Meditationsanleitung, mit Kurzvortrag am Anfang. Diese Art der Meditation gehört zu den Vedanta Meditationstechniken, zu den abstrakten Meditationen. "Aham Brahmasmi Mahavakya Meditation" ist eine Jnana Yoga Meditation, eine upanishadische Meditation. Autor/Sprecher: Sukadev Bretz, Gründer und Leiter von Yoga Vidya. Dies ist die Tonspur eines Videos, zu finden auf mein.yoga-vidya.de/profiles/blogs/vedanta-meditation-jnana-yoga.

Aham Brahmasmi – Ich bin Brahman, darum geht es in dieser Meditation. Dies ist eine praktische Meditationsanleitung. Du kannst dich also gleich für die Meditation hinsetzen. Sukadev rezitiert drei Mal OM. Er rezitiert danach die 4 Mahavakyas. Danach führt er dich in verschiedenen Schritten dazu, Aham Brahmasmi zu erfahren. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation ist das Praxis-Audio der 20. Lektion des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Diese Aham Brahmasmi Mahavakya Meditation ist eine praktische Meditationsanleitung, mit Kurzvortrag Der Beitrag 20B Aham Brahmasmi Meditation – Praktische Vedanta Meditationsanleitung erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Aham Brahmasmi - Ich bin Brahman, darum geht es in dieser Meditation. Dies ist eine praktische Meditationsanleitung. Du kannst dich also gleich für die Meditation hinsetzen. Sukadev rezitiert drei Mal OM. Er rezitiert danach die 4 Mahavakyas. Danach führt er dich in verschiedenen Schritten dazu, Aham Brahmasmi zu erfahren. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation ist das Praxis-Audio der 20. Lektion des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Diese Aham Brahmasmi Mahavakya Meditation ist eine praktische Meditationsanleitung, mit Kurzvortrag am Anfang. Diese Art der Meditation gehört zu den Vedanta Meditationstechniken, zu den abstrakten Meditationen. "Aham Brahmasmi Mahavakya Meditation" ist eine Jnana Yoga Meditation, eine upanishadische Meditation. Autor/Sprecher: Sukadev Bretz, Gründer und Leiter von Yoga Vidya. Dies ist die Tonspur eines Videos, zu finden auf mein.yoga-vidya.de/profiles/blogs/vedanta-meditation-jnana-yoga.

20A Vedanta Meditation und Jnana Yoga Kurs 20. Lektion und Abschlussvortrag: Zusammenfassung, Ahama Brahmasmi Meditation, Vedanta Praxis im Alltag Zusammenfassung der wichtigen Vedanta Lehren, der Jnana Yoga Praxis. Dies ist die letzte Lektion, das letzte Kursaudio, des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Sukadev spricht über - 3 Sätze des Shankara - 4 Mahavakyas - 4 Vivekas: o Nitya Anitya Viveka o Ananda Sukhaduhkha Viveka o Atma Anatma Viveka o Sat Asat Viveka Sukadev erzählt dir einige Vedanta Geschichten, welche die Essenz der Vedanta Philosophie, des Jnana Yoga Sadhana, klar machen und verdeutlichen: - Schafslöwe - Pilger und Dieb - 12 Pilger - Ruderer und Boot - Affe und Krokodil - Indra, Virochana als Schüler bei Brahman Danach leitet er dich an zur Vedanta Meditation: Aham Brahmasmi - ich bin Brahman. Der letzte Teil sind praktische Tipps für die Anwendung von Vedanta und Jnana Yoga im Alltag: • Nichtidentifikation: Du bist das Unsterbliche Selbst • Mut statt Angst • In dir ist alles Glück - Anandoham • In dir ist alle Kraft • Du bist umgeben von Brahman - alles ist Brahman • Die Welt ist eine Illusion, ein Theaterschauspiel, Lila Gottes: Spiele deinen Part - spielerisch • Das Selbst aller Wesen ist eins: Uneigennütziger Dienst; Verbundenheit und Liebe; Liebe deinen Nächsten wie dich selbst. Autor/Sprecher: Sukadev Bretz, Gründer und Leiter von Yoga Vidya. Dies ist die Tonspur eines Videos, zu finden auf mein.yoga-vidya.de/profiles/blogs/vedanta-meditation-jnana-yoga.

Tat Twam Asi - das bist du. Aham Brahmasmi - Ich bin Brahman. Prajnanam Brahma - Bewusstsein ist Brahman. Ayam Atma Brahma - dieses Selbst ist Brahman. Das sind die vier Mahavakyas. Sukadev leitet dich an zu einer Meditation über die 4 Mahavakyas. Dies ist eine praktische Meditationsanleitung. Am besten setzt du dich schon mal hin für die Meditation, bevor du mit diesem Meditationsaudio beginnst. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation über die vier Mahavakyas ist das Praxis-Audio der 15. Lektion des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Diese vier Mahavakyas Meditation ist eine praktische Meditationsanleitung, mit Kurzvortrag am Anfang. Diese Art der Meditation gehört zu den Vedanta Meditationstechniken, zu den abstrakten Meditationen. "Vier Mahavakyas Meditation " ist eine Jnana Yoga Meditation. Autor/Sprecher: Sukadev Bretz, Gründer und Leiter von Yoga Vidya. Dies ist die Tonspur eines Videos, zu finden auf mein.yoga-vidya.de/profiles/blogs/vedanta-meditation-jnana-yoga.

Tat Twam Asi – das bist du. Aham Brahmasmi – Ich bin Brahman. Prajnanam Brahma – Bewusstsein ist Brahman. Ayam Atma Brahma – dieses Selbst ist Brahman. Das sind die vier Mahavakyas. Sukadev leitet dich an zu einer Meditation über die 4 Mahavakyas. Dies ist eine praktische Meditationsanleitung. Am besten setzt du dich schon mal hin für die Meditation, bevor du mit diesem Meditationsaudio beginnst. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation über die vier Mahavakyas ist das Praxis-Audio der 15. Lektion des Vedanta Der Beitrag 15B Meditation über die vier Mahavakyas – Tat Twam Asi erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Tat Twam Asi – das bist du. Aham Brahmasmi – Ich bin Brahman. Prajnanam Brahma – Bewusstsein ist Brahman. Ayam Atma Brahma – dieses Selbst ist Brahman. Das sind die vier Mahavakyas. Sukadev leitet dich an zu einer Meditation über die 4 Mahavakyas. Dies ist eine praktische Meditationsanleitung. Am besten setzt du dich schon mal hin für die Meditation, bevor du mit diesem Meditationsaudio beginnst. Dies ist keine Meditation für Anfänger. Wenn du Meditation Anfänger bist, dann findest du Anfängermeditationen auf mein.yoga-vidya.de/meditationskurs-anfaenger. Diese Meditation über die vier Mahavakyas ist das Praxis-Audio der 15. Lektion des Vedanta Der Beitrag 15B Meditation über die vier Mahavakyas – Tat Twam Asi erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Die vier Mahavakyas sind die Essenz der Upanishaden, die Essenz von Vedanta. Die vier Mahavakyas sind: - Tat Twam Asi - Aham Brahmasmi - Prajnanam Brahma - Ayam Atma Brahma Sukadev spricht über diese vier Mahavakyas. Er spricht dabei auch über die Upanishaden, über die Gurus und Chelas der Zeit der Upanishaden. Im zweiten Teil dieses Vedanta Podcasts leitet dich Sukadev an zu einer Meditation über die vier Mahavakyas, insbesondere über Tat Twam Asi - du bist dieses Unendliche und Ewige. Der letzte Teil ist eine Anregung für den Vedanta im Alltag: Kultiviere Verhaftungslosigkeit, Wunschlosigkeit. Dieser Podcast "4 Mahavakyas" ist die 15. Lektion des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Autor/Sprecher: Sukadev Bretz, Gründer und Leiter von Yoga Vidya. Dies ist die Tonspur eines Videos, zu finden auf mein.yoga-vidya.de/profiles/blogs/vedanta-meditation-jnana-yoga.

Die vier Mahavakyas sind die Essenz der Upanishaden, die Essenz von Vedanta. Die vier Mahavakyas sind: – Tat Twam Asi – Aham Brahmasmi – Prajnanam Brahma – Ayam Atma Brahma Sukadev spricht über diese vier Mahavakyas. Er spricht dabei auch über die Upanishaden, über die Gurus und Chelas der Zeit der Upanishaden. Im zweiten Teil dieses Vedanta Podcasts leitet dich Sukadev an zu einer Meditation über die vier Mahavakyas, insbesondere über Tat Twam Asi – du bist dieses Unendliche und Ewige. Der letzte Teil ist eine Anregung für den Vedanta im Alltag: Kultiviere Verhaftungslosigkeit, Wunschlosigkeit. Dieser Podcast Der Beitrag 15A 4 Mahavakyas – Vortrag und Meditation – Lektion 15 Vedanta Meditation u. Jnana Yoga Kurs erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Die vier Mahavakyas sind die Essenz der Upanishaden, die Essenz von Vedanta. Die vier Mahavakyas sind: – Tat Twam Asi – Aham Brahmasmi – Prajnanam Brahma – Ayam Atma Brahma Sukadev spricht über diese vier Mahavakyas. Er spricht dabei auch über die Upanishaden, über die Gurus und Chelas der Zeit der Upanishaden. Im zweiten Teil dieses Vedanta Podcasts leitet dich Sukadev an zu einer Meditation über die vier Mahavakyas, insbesondere über Tat Twam Asi – du bist dieses Unendliche und Ewige. Der letzte Teil ist eine Anregung für den Vedanta im Alltag: Kultiviere Verhaftungslosigkeit, Wunschlosigkeit. Dieser Podcast Der Beitrag 15A 4 Mahavakyas – Vortrag und Meditation – Lektion 15 Vedanta Meditation u. Jnana Yoga Kurs erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Join davidji, world renowned meditation teacher, as he guides on an Aham Brahmasmi - I Am meditation. This meditation is desgned to allow you to connect to your inner cosmos and the galaxies beyond! To find out more about this author or any other Hay House author, please visit www.hayhouse.com. 

The Mahavakyas are the Great Sentences of Advaita Vedanta and Jnana Yoga, and are contained in the Upanishads. Maha is Great, and Vakyas are sentences, or utterances for contemplation. The contemplations on the Mahavakyas also blend well with the practices of yoga meditation, prayer, and mantra... To truly understand the meaning of theMahavakyas it is necessary to practice contemplation and meditation in your own inner laboratory of stillness and silence. Brahma satyam jagan mithya - God/Spirit is eternally real, the objects of the material world are only temporarily real, (yet) Ekam evad vitiyam brahma - there is one eternal reality without any division. Prajnanam Brahman - The supreme knowledge is to know that eternal oneness through direct experience. Ayam Atma Brahma - the individual is one and the same as the absolute reality; like the wave is a part of the ocean. Sarvam Khalvidam Brahma - all of this, including me, is the one eternal reality; the wave and the ocean are one. Aham Brahmasmi - who I really am the core of my being is that eternal oneness; Tat Tvam Asi - that eternal oneness is the essence of who you are (also).

Collection of broadcasts to help you meditate, and also help you get closer to your sales Goals Fast by generating at lest 5-10 leads per day!

Sukadev spricht inspirierend über eine Erfahrung, die viele Yoga Meister gemacht haben. Jeder andere Mensch kann diese Erfahrung machen: Aham Brahmasmi - ich bin dieses Brahman! http://wiki.yoga-vidya.de/Aham_Brahmasmi. Yoga hilft uns, uns mit anderen Menschen und letztendlich mit dem Ewigen und Unendlichen eins zu fühlen. Yoga Vidya bietet viele Seminare an, in denen du Wissen und Erfahrung des Vedanta vertiefen kannst: https://www.yoga-vidya.de/seminare/interessengebiet/jnana-yoga-philosophie. Erfahre mehr über Yoga Vidya und Yoga: http://www.yoga-vidya.de. Yoga Vidya Entspannung für Zuhause: http://mein.yoga-vidya.de/profiles/blogs/entspannung-video. Erfahre mehr über Yoga, Ayurveda, Seminare und vieles mehr: http://www.yoga-vidya.de. Finde ein Seminar für dich: https://www.yoga-vidya.de/seminare. Seminare mit dem spirituellen Leiter und Gründer von Yoga Vidya, Sukadev Bretz: https://www.yoga-vidya.de/seminare/leiter/sukadev-bretz.html . Find out more about Yoga. Visit our english website: http://www.yoga-vidya.org/english.html. For more information on english classes, courses and seminars at Yoga Vidya, please see http://www.yoga-vidya.org/english/seminar.html. For more english yoga videos, music, blog posts, etc., please visit our english pages at http://my.yoga-vidya.org.

Sukadev spricht inspirierend über eine Erfahrung, die viele Yoga Meister gemacht haben. Jeder andere Mensch kann diese Erfahrung machen: Aham Brahmasmi - ich bin dieses Brahman! http://wiki.yoga-vidya.de/Aham_Brahmasmi. Yoga hilft uns, uns mit anderen Menschen und letztendlich mit dem Ewigen und Unendlichen eins zu fühlen. Yoga Vidya bietet viele Seminare an, in denen du Wissen und Erfahrung des Vedanta vertiefen kannst: https://www.yoga-vidya.de/seminare/interessengebiet/jnana-yoga-philosophie. Erfahre mehr über Yoga Vidya und Yoga: http://www.yoga-vidya.de. Yoga Vidya Entspannung für Zuhause: http://mein.yoga-vidya.de/profiles/blogs/entspannung-video. Erfahre mehr über Yoga, Ayurveda, Seminare und vieles mehr: http://www.yoga-vidya.de. Finde ein Seminar für dich: https://www.yoga-vidya.de/seminare. Seminare mit dem spirituellen Leiter und Gründer von Yoga Vidya, Sukadev Bretz: https://www.yoga-vidya.de/seminare/leiter/sukadev-bretz.html . Find out more about Yoga. Visit our english website: http://www.yoga-vidya.org/english.html. For more information on english classes, courses and seminars at Yoga Vidya, please see http://www.yoga-vidya.org/english/seminar.html. For more english yoga videos, music, blog posts, etc., please visit our english pages at http://my.yoga-vidya.org.

Wer bin ich? Was bin ich wirklich? Erfahre mehr über diese Frage – anhand der vier Mahavakyas, der großen Aussprüche aus den Upanishaden, die Grundlage von Vedanta. Erfahre insbesondere über Aham Brahmasmi: Ich bin dieses Brahman. Sukadev geht aber auch ein auf die anderen Mahavakyas: Prajnanam Brahman. Ayam Atma Brahman. Tat Twam Asi. Dies ist schon der 16. Teil aus der Reihe zu „Jnana Yoga und Vedanta“. Am Ende des Vortrags gibt Sukadev eine Kurzzusammenfassung der Yoga Vashistha, einer der wichtigen Jnana Yoga Schriften, welche auch im Yoga Vidya Verlag veröffentlicht wurde. Mehr zum Thema Vedanta . Dies ist der zweite Teil eines Vortrags während des Sturmes Xaver – vielleicht hörst du die Hintergrundgeräusche. Dies ist ein Mitschnitt aus einer Yogalehrer Weiterbildung im Yoga Vidya Ashram Nordsee. Hier erfährst du mehr, wie du Yogalehrer werden kannst. Wenn du wirklich Yoga verstehen willst, dann ist eine Yoga Vidya Yogalehrer Ausbildung die beste Grundlage. Eine Yogalehrer Ausbildung hilft dir Yoga wirklich zu verstehen, in dein Leben zu integrieren – und andere Menschen zu Gesundheit, neue Energie und Lebensfreude zu führen. Kleine Anmerkung: Dieser Vortrag ist für Yoga Anfänger nicht ganz so geeignet. Wer aber schon die Grundlagen des Yoga kennt, vielleicht sogar schon an einer Yoga Vidya Yogalehrer Ausbildung teilgenommen hat, kommt hier sehr tief in das Verständnis des Yoga.

Zusammenfassung der wichtigen Vedanta Lehren, der Jnana Yoga Praxis Dies ist die letzte Lektion, das letzte Kursvideo, des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Sukadev spricht über: 3 Sätze des Shankara 4 Mahavakyas 4 Vivekas Nitya Anitya Viveka Ananda Sukhaduhkha Viveka Atma Anatma Viveka Sat Asat Viveka Sukadev erzählt dir einige Vedanta Geschichten, welche die Essenz der Vedanta Philosophie, des Jnana Yoga Sadhana, klar machen und verdeutlichen: Schafslöwe Pilger und Dieb 12 Pilger Ruderer und Boot Affe und Krokodil Indra, Virochana als Schüler bei Brahman Danach leitet er dich an zur Vedanta Meditation: Aham Brahmasmi - ich bin Brahman. Der letzte Teil sind praktische Tipps für die Anwendung von Vedanta und Jnana Yoga im Alltag: Nichtidentifikation: Du bist das Unsterbliche Selbst Mut statt Angst - In dir ist alles Glück Anandoham - In dir ist alle Kraft - Du bist umgeben von Brahman - alles ist Brahman - Die Welt ist eine Illusion, ein Theaterschauspiel, Lila Gottes: Spiele deinen Part - spielerisch. Das Selbst aller Wesen ist eins: Uneigennütziger Dienst Verbundenheit und Liebe Liebe deinen Nächsten wie dich selbst Außerdem gibt er Tipps, wie du weitere Inspiration auf dem Jnana Yoga und Vedanta Weg bekommen kannst: Atma Bodha Vortragsreihe Yogalehrer Ausbildung Yogalehrer Weiterbildung: 9 Tage Meditations-Retreats Spezielle Vedanta Seminare und Kurse Viveka Chudamani Vortragsreihe Bücher: Vedanta für Anfänger (Swami Sivananda), Bhagavad Gita für Menschen von heute. Mehr Informationen zu: Satchidananda Vedanta Jnana Yoga Yogalehrer Ausbildung Seminare zu Vedanta

Aham Brahmasmi - Ich bin Brahman, darum geht es in dieser Meditation. Dies ist eine praktische Meditationsanleitung. Du kannst dich also gleich für die Meditation hinsetzen. Sukadev rezitiert drei Mal OM. Er rezitiert danach die 4 Mahavakyas. Danach führt er dich in verschiedenen Schritten dazu, Aham Brahmasmi zu erfahren. Mehr Informationen zu: Atma Bodha - Vedanta Schrift mit Vorträgen Viveka Chudamani - Das Kleinod der Unterscheidung Satchidananda Vedanta Jnana Yoga Yogalehrer Ausbildung Seminare zu Vedanta