Podcasts about great master

The Gospel Project for Kids Weekly Leader Training

Play Episode Listen Later Sep 28, 2023 32:17

"The goal is to catch and rise up on the Sound Current to our Eternal Home. The Saints have only one message to give and that they give in the manner that suits the times. Their message is: "Soul! Thou has forgotten thy Source. That Source is Sach Khand. The Sound Current within you is the way to it, and we guide you to That." (Hazur Baba Sawan Singh Ji) Today, the wisdom of the Great Master Hazur Baba Sawan Singh covering several major subjects central to the spiritual journey of the soul back to God: prayer to, and faith in, the Supreme Being Radhaswami (The Lord of the Soul, also spelled Radhasoami); Each Soul is a Drop from the Ocean of God, a Soul-Drop from the Ocean of Love; A Discourse on the Spheres of Kal, the Demiurge, Ruler of the Lower Planes of Time, Samsara, Impermanence and Illusion, and the Means of Salvation, of the Liberation of the Soul Through the Word, also Known as the Logos, the Shabda, The Sound Current; Why Does Sant Mat Follow Vegetarian Ethics? The Fleshless Diet of Those Whose Goal is God-Consciousness, to... in Spirit... Rise above the Flesh, to Rise Above Body-Consciousness and Make Heavenly Ascents Upwards via the Third Eye Center; The Way of the Sound Current: Our Duty to Follow the Sound Current Back to Sach Khand During Meditation Practice (Surat Shabd Yoga); Hazur Baba Sawan Singh on Our Spiritual Mission During This Life to Find the Pearl of the Soul and the Soul's Natural Habitat: Sach Khand, the Sphere of the Soul, and Ascend Back to that Heavenly Spiritual Realm Again Through The Hymn of the Pearl, The Audible Life Stream, The Holy Stream of Sound, also called The Sound Current, the True Name or Naam of God. (राधास्वामी) Other texts quoted during today's satsang podcast include: the Gnostic Parable known as the apocryphal Hymn of the Pearl, The Hymn of the Soul, embedded in The Acts of Saint Thomas in India, the 2023 edition of the Sant Mat Glossary, Rumi, Kirpal Singh, Baba Devi Sahab of Hathras and Moradabad, and a saying of Jesus from an unknown Coptic language gospel fragment discovered in Egypt: "Now therefore have faith in the love of My Father." (RadhaSwami) In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, Radhasoami James Bean Spiritual Awakening Radio Podcasts Sant Mat Satsang Podcasts Sant Mat Radhasoami A Satsang Without Walls https://www.SpiritualAwakeningRadio.com

Weekly Leader Training for Preschool & Kids: Unit 25, Session 4—Jesus Warned about Not Acting

Play Episode Listen Later Sep 18, 2023 9:56

The parables in Matthew 25 called for God's people to lead lives ready for the Great Master's return. These passages dwelled specifically on the importance of being moved to action rather than halted by complacency or fear. This infamous parable demonstrated the call to be doers of the Word rather than mere hearers through the... The post Weekly Leader Training for Preschool & Kids: Unit 25, Session 4—Jesus Warned about Not Acting appeared first on The Gospel Project.

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Relentlessly Devote to Becoming a Great Master At Your Art

The Daily Mastery Podcast by Robin Sharma

Play Episode Listen Later Sep 15, 2023 6:28 Transcription Available

The secret of mastery (arguably) lives in a single word. Minimalism.I've been teaching this for two decades. Saying that “minimalism isn't just a design vibe. It's a lifestyle.” Encouraging human beings in fiery pursuit of their private Mount Everests to do less to achieve more. …To stop chasing complexity and obsess with simplicity. …To reject maximalism and filling their days with too many activities [and their closets with too many things].If you'd like so much more information like this to keep you focused on your mission in these trying times along with science-backed insights and daily practices to increase your happiness, performance and peacefulness......Go ahead and read my latest book The Everyday Hero Manifesto. It's become a worldwide phenomenon because it works. Period.FOLLOW ROBIN SHARMA:InstagramFacebookTwitterYouTube

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KCN: Moulding is the Preceptors Business - 08 12 2002 Seminar

Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation,

Play Episode Listen Later Aug 8, 2023 71:41

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: MOULDING IS THE PRECEPTORS BUSINESS 1.1. The theme of this seminar as we all know is taken from the article Methods of Training of our Great Master Sri Ramchandraji Maharaj of Shahjahanpur. This article was addressed to Preceptors/ prefects of Sri Ramchandra Mission in the year 1970 in a conference of Preceptors/Prefects at Tirupati. This talk forms part of the Audio CD of our Master which has 6 talks and a song sung by him released by ISRC. I may be permitted to use the term trainers, instead of using Preceptors/prefects every time hereafter in this paper. 1.2 All of us are aware of the tendency to think that every thing in this system of sadhana is done by the Master and the trainer as well as the aspirant, has precious little to do. This tendency of thinking was present even by 1969 and many trainers tried to disown their responsibility in the spiritual training that is being imparted in the system. It was the usual practice by then to say that the aspirant has nothing to do except to take the introductory sittings and attend the satsanghs (meditation sittings in groups) and annual/ biannual/quarterly gatherings organized by the institution. The individual sittings were optional. No effort was made to evaluate the progress made by the aspirant and it was being said that everything is left to the Master. And a very specious argument was given that to try to know ones' condition or stage of progress indirectly means that one has no faith in the Master. Thus a situation arose in the implementation of the system which promised through its books “Towards Infinity”, “Reality at Dawn” and “Efficacy of Rajayoga” a practical and verifiable system of sadhana, where no responsibility for guidance and no assistance in evaluation were forthcoming. Master was always proud of his system and was confident that he trained many to become masters. In his catholic approach he used the term master for the preceptors also in many of his writings, but these were conveniently made to be understood as referring the Great Master alone and the trainers slowly abdicated their responsibility for training and accountability to progress of the aspirants. The article, ‘Method of Training' has to be read therefore keeping in view the main theme of the Master namely clarifying the points in training and the role of the aspirant, the trainer and the Master. 1.3 If we ponder over the word ‘training' it becomes clear that there can be no training without moulding. But it is also true that Master used to talk about transformation. While we use the word moulding usually with reference to material objects we use the term transformation in the case of living beings. However moulding or transformation implies first of all change from the existing position or status. Therefore it is incumbent on the part of aspirants that they should be prepared to accept change in their ways of living and behaving as also bring in changes in their attitudes and priorities. It has been our experience that while almost all aspirants want to get ‘Realized' very few of them ever think of being prepared to change. This refusal to change and sticking to their familiar ways of living has been the main cause of lack of desired level of progress achieved by them in spite many sessions of offering of Pranahuti. 1.4 Before we go into the practical aspects of imparting training, there is need for us to be clear about the system itself. Is our system based on a type of evolutionary philosophy or is it a devolutionary. Further it is also necessary to note that our Master asserted that we are returning to our Home Land. In this context it is also necessary that we should be clear about the concepts of Destination and Home Land. Master in his message dated May 1970 stated “... if we pause a little and consider the problem (the Destination) we will surely come to the conclusion that you are sailing towards your own Home, wherefrom you have been snatched away by the irony of Fate.” Home Land and Destination clearly mean that the goal is something that we are aware of already. But our Master has stated that the spiritual journey is towards the Infinity. By definition, Infinity, has no end point and is ever moving forward. Again the concept of Nothingness as the goal, presents us a picture where we find it difficult to integrate the same with the concept of moulding. 1.5 ‘Human transformation is the goal of life' and/or similar expressions have been made by the Master and Dr.K.C.V. That Dr.K.C.V. bears a background of Aurobindonian thinking is unquestioned. Many times he said that what Sri Aurobindo promised namely the descent of Supramental Consciousness into the human life, is what Sri Ramchandraji delivers and the influx effected in fact is from a much higher level. Thinkers who subscribe to the theory of evolution (it may be noted that evolution is not a fact that has been observed but is only a theory advanced by Darwin and others) naturally hold the theory of change or flux. To put it in brief the contention is, life is not about doing, it's not even about being. Life is eternal becoming. It cannot exist without eternal becoming. Fundamentally, the whole story of evolution is a story of experimentation and change 1.6 However the philosophy of Raja Yoga is closely linked to the Sankhyan philosophy. Swami Vivekananda, while answering questions on Darwin's theory of evolution said that the last word on evolution has been stated in the Sankhyan system. He agrees with the Sankhyan system that there is no evolution without an involution. This same theory was held by Sri Krishna in the Pancharatra agama stating that the souls are in Pravrtti or Nivirtti paths. We were once pure and simple consciousness patterns expressing the Divine and we lost our balance and are now trying to restore the same, are the principle that should be fully grasped by us. 1.7 Swami Vivekananda stated “According to the philosophers of our country, every being is a perfect Soul, and the diversity of evolution and manifestation of nature is simply due to the difference in the degree of manifestation of the Soul. The moment the obstacles to the evolution and manifestation of nature are completely removed, the Soul manifests itself perfectly. Whatever may happen in the lower strata of natures' evolution, in the higher strata at any rate, it is not true that it is only by constantly struggling against obstacles that one has to go beyond them. Rather it is observed that there, the obstacles give way and a greater manifestation of the Soul takes place through education and culture, through concentration and meditation, and above all through SACRIFICE......The attempt to remove evil from the world by killing a thousand evil-doers only adds to the evil in the world. But if the people can be made to desist from evil- doing by means of SPIRITUAL INSTRUCTION, there is no more evil in the world.” He adds further that “In the animal kingdom we really see such laws as struggle for existence, survival of the fittest etc., evidently at work. Therefore Darwin's theory seems true to a certain extent. But in the human kingdom, where there is the manifestation of rationality, we find just the reverse of those laws.....The highest evolution of man is effected through sacrifice alone. A man is great among his fellows in proportion as he can sacrifice for the sake of others, while in the lower strata of the animal kingdom, that animal is the strongest which can kill the greatest number of animals. Hence the struggle theory is not equally applicable to both the kingdoms.” Man's struggle is in the mental sphere. A man is greater in proportion as he can control his mind. When the mind's activities are perfectly at rest, the Atman manifests itself. The struggle which we observe in the animalkingdom for the preservation of the gross body has its use in the human plane of existence for gaining mastery over the mind or forattaining the state of balance.' 1.8 Swami Vivekananda also stated that Sage Patanjali has not advocated the theory of evolution and held that all were once involved in the Origin and they are all returning the Source. He adds further “Patanjali holds that the transformation of one species into another is effected by the “in-filling of nature.” I would request you all to ponder over this ' in-filling' and the Pranahuti that imperienced by us and also think about the possibility of transformation of ourselves through such in-filling. 1.9 Master stated “Life is the awakening of the state of Being. When we brought in our share of the awakening state, every function of the material existence commenced. In the beginning, it was more in relation with Divinity from which life started. With the progress of life, actions continued having their effect according to their nature.” He says that because Actions are very strong since they are connected with life, their misuse produced wrong effects and the whole frame of the body became a human factory with every faculty forming its own centre and started pouring out what has been collected thus far. When the span of life of a particular being ended a form afresh was assumed with the accumulated grossness and this process continued for several lives. Thus he says we have formed poles according to our Actions and they became very strong. Finally all this led to a condition where we remain embraced by the commands we receive from different centers each for the faculties. 1.10 Somehow due to the company of pious persons or due to good environment we got an opportunity to think of our original condition. Master says if we searched for a proper man to guide us in this pursuit and that thought touched the core of our being, it would produce a kind of trembling, and that would lead us to the proper man who is really spiritual. If there is any short fall in this we unfortunately land ourselves into the hands of gross persons and we do not attain the stage of entering our Home Land. Master says it is the responsibility of that person who promises to guide in the path, to destroy the poles we have formed due to unbalanced thinking. Thus if every thing is regulated the original state of our being comes to view and we begin to realize the awaken ness of Divinity which first fell to our share. (See the origin of rings of splendor in Path of Grace.) 1.11 Thus we see clearly the Master is referring only to the process of return to the Home Land and we are not talking of evolution proper as understood by Scientists, Philosophers and Psychologists. But the process of return to the Home Land is the process of gradually annihilating the Ego and becoming Self less. Such a self less person, who has reached a state of Void/Nothingness, naturally is in tune with the power of manifestation and his participation in that process is natural and Divine. The gradual process of becoming that has led to the theory of evolutionism is sought to be explained in this system as a gradual peeling up of samskaras/ impressions collected by the individual expressions of the Life energy. In tune with the Hindu conception regarding rebirth, Master implicitly holds that the human individual has gone through many lives before he came to be expressed as human in the path of return to the Home Land. But the beauty of the system is that while returning to the Origin/Centre we arrive at a state of pure Divinity and we are exhorted to use this condition to help others finds their return path to Home Land. The Commandment 9, has this implication is a point that we had many occasions to discuss. 2.1 Master in his message in May.1970 stated that “The soul, is longing to feel its characteristic which has gone out of sight, and this insignificant being is seeking fellow pilgrims to march on the path of freedom.” The point of great importance here is, Master is not restricting any one to try this system. According to Hindu tradition human beings can be classified according to the goals they entertain, as Kamarthi (seeker of desires), Artharthi (seeker of wealth), Dharmarthi (seeker of virtuous path) and Moksharthi (seeker after Freedom). That there are several types of people among human beings is unquestionable. Are all of them fit for spiritual training? Further we know that we cannot classify a person as purely Moksharthi or Kamarthi. The same person may at different times have different goals as also the person may have at the same time more than one of these goals. Spiritual training under the system advocated by our Master can be given to all. However Master classifies aspirants into five types, 1) Selfish 2) Fazli 3) Ahli 4)Devotee and 5) Murad. 2.2 The selfish persons among the seekers are interested in material benefits and are those who join the Satsang to achieve their selfish ends. They resort to flattery as the means to satisfy the Guru/God and leave the Master any way, either because their wishes were fulfilled or denied. 2.3 The Fazli disciples are those who come for meditation occasionally and are generally carried away by the pious environment and pleasant atmosphere. They have no goal clarity and are best called time passers. They may be regular to satsanghs or Annual congregations etc., but are those who do not practice the system as advocated by the Master. 2.4 The Ahli type of disciples are those with better samskaras and are willing to practice sincerely the system. 2.5 Master says some of them may graduate to the 4th level of disciples called Devotees. Some of these are such that they start from the beginning with the condition of Devotee and bear love and devotion to the Master. They know love and devotion to another person means obedience to him in every sense of the term. Persons of this type possess all the characteristics that is expected of an aspirant. 2.6 From among the Disciples few graduate to the level of Murad that is one who is the cynosure of the eyes of the Master. The Master never forgets them and he is the beloved of the Master. 3.1 While discussing the issue of ‘moulding' we should be clear as to whom we are referring to. It should naturally refer to the keen seeker rather than casual visitor. The aspirant should be one who would yield naturally to the Trainer leaving aside all his personal notions about the path and the correctness or otherwise of the path he has been treading if any. His aim should be to acquire naturalness and for this the Master asserts surrender and cooperation are the twin sisters who help the aspirant in the path. 3.2 Master stated that the abhyasi proceeds in two ways and both arenecessary,by the effect of transmission and his own efforts. The light which the trainer infuses travels to the different centers and a sort of vibration is felt by the abhyasi even at the higher points. The other thing which the Preceptor does, is to start Yatra to the different regions and centres. 3.3 The main point we have to be clear about in this context is whether all those who ostensibly seek the assistance through transmission can be given the same and also whether moulding of the seeker even with regard to goal clarity, determination to transform is also the task of the trainer. Unquestionably the Original Prana or Pranasya Pranah is that which is transmitted. While the force is the same the level from which the Pranahuti is offered can vary is a point that was clearly elaborated in the first issue of the Journal Imperience. This it is easy to observe depends on the level of approach of the trainer himself. Therefore it becomes necessary that the trainer always abides by the Master, in Him and for Him. This is a responsibility that clearly vests with the individual trainers and they have to put in every effort in this direction. 3.4 Our Master has explicitly stated 1) the various practices to be followed by the aspirant, 2) the role of the trainer and 3) the role of the Master. 3.5 The topic of the seminar is ‘moulding is the preceptors business.' Therefore we shall confine ourselves to the role of the trainer, without forgetting that he is essentially an aspirant. The trainer assists the aspirant in reaching the goal through various methods given by the Master. In order to successfully accomplish the task he uses Pranahuti. Pranahuti is the tool used by the trainer to foment with his own internal divine will power the various conditions in the aspirant and thus give him a satisfaction that he is in the hands of a competent person. The internal spiritual condition of the trainer is such that persons sitting near him automatically feel a certain amount of calmness or peace. This also encourages the aspirant to pursue the path sincerely. The self of the aspirant has to be turned to Divinity. This has to be done so that harmony is developed by him and his Self (Ego) is reduced. The trainer has the knowledge of centers and the energy they contain, and he exercises his will to direct the Divine power coming to him towards the aspirant. Various methods have been given to the Trainers so that they may introduce Divinity into the abhyasis who are dormant. The trainer has also to do Yatra in the case of aspirants who are not able to progress on their own even in initial stages. This is sought to be done through fomentation of the condition into the aspirants system. 4.1 By these efforts what is the moulding that is effected? Master states that ‘So long as there was the Balanced state we had no form of our own. We have simply to unfold ourselves and restore our own Balance which we had lost.' 4.2 We had observed earlier that there are different types of people. We also know that there are five sheaths covering human beings: these sheaths are well classified as the 5 kosas in our tradition. But there was no effort made to evaluate/ classify human beings according to the kosas. The simple point is that all the kosas are there in every human being and therefore no such rigid classification is possible. However we know some are governed more by some kosas more than others. In any society there are bound to be individuals at different levels of growth and maturity, not only intellectually but also morally and spiritually. Master in his own way said that the end of philosophy is religion, and the end of religion is spirituality. We find very interesting researches done by Psychologists of the present day who are trying to restore Soul to the Science of Soul (Psychology- Psyche=Soul, Logy= Science) which it almost lost a Century ago. 4.3 It is agreed in the circles of Transpersonal Psychology as well as Integral Psychology that there are streams of consciousness. They have been classified as mainly consisting of certain basic characteristics identified as typical of each stream. That all existence has been understood as a stream of Consciousness, we all know is the basic tenet of the great Sage Nagarjuna. His philosophy of Alaya Vijnana is something that swept the scholars of his day and most of the present day philosophies of Consciousness use his terms and terminology which went to the West via the Eastern China and Japan. Broadly the streams are classified as 7or 8 categories. But clearly some of them are contrived and are patterns into which an effort is made to somehow accommodate the entire human population. However they have done service in pointing out certain inherent contradictions in the content of consciousness. They are relevant for us in as much as we are trying to balance the contradictory forces in our consciousness pulling us at different directions, through the wholesome influx of Pranahuti. Pranasya Pranah is the basic core of any type of consciousness and has therefore the inherent capacity to bridge the gulf between two or more streams of consciousness that are in collision path in us. 4.4 It is however necessary to note that these streams of consciousness which perhaps can be better compared with strands in a rope never exist totally independent of the other. It should make an interesting study of research to find the origins of these strains or strands in the very make up of the content of consciousness which is itself a conglomerate of the physical, vital, lower mental, superior mental and the planes of equanimity. When we tend to classify human into types we invariably get into the problems particularly when we demand total separation of the types from each other. Even very great reformers and sages have tended to think in terms of pure Sattva ( Suddha) and having failed to find it in the Universe have said that the matter of Sri Vaikuntam is that and the bodies of Eternal Beings is composed of that type of matter. However for the one who knows and feels in the real sense Impurity is as much a myth as Purity. Thus if we keep in view that wholesome attitude it will be possible to find the following strains/strands/streams of consciousness in society in general and the individuals in particular. Their being present in the individual consciousness is the matter of concern for us. Magical: Persons whose thinking pattern accommodates this stream of consciousness think partially in animistic terms, magical spirits, belief in good and bad spirits which either bless or curse and in turn decide the events that occur. There is belief in the spirit of ancestors and an effort to work out lineage with persons who are gone for ever and a strong bond in the clan or tribe. In many persons we find this type of consciousness co-existing with more advanced features of consciousness, many times including rationality. In the case of persons who share this type of consciousness the Self is not fully developed and is dependant on magical and mystical means. If one set of rites and rituals or magical charms fail another is resorted immediately else their self collapses under the weight of lack of confidence in self. These magical are different for different cultures and societies Power Gods: Persons whose thinking pattern accommodates this stream think in terms of settling the accounts and through power (muscle or otherwise) control and dictate others- their main motivating principle is power and glory. Terrorists and war maniacs belong to this category. This is a streak of the animal instinct that somehow persists in the human- perhaps civilizations built and destroyed based on the muscle power and animal characteristics contribute to our thinking in this pattern. The self development in these cases is dependant on perceived capacity to inflict pain on others and ones' own muscle or money etc., power. The Self is bonded by these and any failing to the body or its prowess can inflict a stunning blow to the self. The conformists: Persons who partake in this stream are very decided as to what is right and what is wrong and they know it fully. Violating the code of conduct or rules is abhorred and punished if possible, if not the culprit is severed of his connections with the family/village/or any other group to which he belongs. Any lapse in following the norms leads a sense of guilt and severe punishments are given and accepted. These persons who follow the norms, rules, regulations and restrictions that are imposed by an avowed authority that is usually a religious figure or book or tradition, generally pass off as saintly persons in society which appreciates their holding the rigid hierarchies. The consciousness here can be totally against freedom of spirit of others and conformism is the only principle recognized. This pattern in consciousness is common to find and in fact any society at any given point of time is ruled only by the influence of these persons. The self here is under severe bondage but it enjoys the credits that are showered on it by the society and many times is not even aware of its bondage. This is one of the toughest bonds that required to be broken in the path of freedom of spirit. The explorers: Persons who partake in this stream are not convinced about the existing strict code of morals and rules governing life, they question everything of religion, every rite and routine. They claim to be having a scientific temper and want equality, fraternity and liberty to be the same for all the human population irrespective of the race, religion, gender and such other divisions. They do not accept any hierarchy in the relationship of the ruled and the ruler, between man and woman. Interestingly they raise a question why should God be male? They have no moral compunction to utilize the resources available even if it were to be for exploitation through intelligent maneuvers. They have no difficulty to use the baser instincts in the advertisement and propaganda of their products and give all types of specious logic to defend themselves. These persons have sought to use the available knowledge gained by explorations in the nature of mind for their personal gain, or call it corporate advantage and gain. This is particularly so in the food and cosmetic and fashion industries. They choose all attractive means to debase the human thinking and all the time say they are upholding the freedom of the individual to choose. This type of consciousness is unfortunately seen in almost all the human beings of the present day and this is one of the toughest problems facing one who seeks to transform the content of consciousness of aspirants seeking to realize their true nature. The self in these cases is under delusion and is totally lacking direction in moral and spiritual plane. Imagine the extent to which the program of awareness of AIDs goes and unabashed marketing of condoms and other means to protect oneself and not even a single person is there to call the buff and plead for a sane sex order. Note also the importance given in spiritual discipline for the practice of celibacy in grhastha ashrama. 5. The sensitive seekers:. Persons who partake in this type of consciousness are committed to communication as a means for developing fraternal bonds. They agree that human beings must be freed from greed, avarice, jealousy and believe in developing humane relationships with a symbiotic approach to all problems. While the desire is there to attain harmony and understanding amongst all, they end up with seeking and trying all the time to find means through which they can succeed to communicate to others their point of view. They are heavily dependant on the rationality of human being and think that rationality can itself solve the problem though it is always frustrated in its attempts and the explorers and power gods have their way. The simple fact that the explorers and the power gods constitute the majority of human population is enough to have their way at the least through the brute majority they command. The self in these cases is having a taste of the expansiveness and is ready to come out of the shackles. 6. The holistic super conscious men: These are very few in the human population who through their relentless struggle in their inner selves seek to generate harmony and good will amongst all the human beings and enable them develop true love amongst all sentient beings and devotion to the Supreme Consciousness that rules the Universe. Apart from abiding by Truth and Reality in all its aspects these persons enjoy a tranquility of the most superior type which bridges the gulf and the possible perceived differences and lives and moves in the sphere of harmony, understanding, compassion, co-operation, co-existence of all beings, love and direct non interfered one ness which helps them share and make the words of sacrifice meaningless in as much as it is only a service to ones' own very Being. They experience the inner oneness of all and find there is no disharmony essentially in nature. Disharmony and dichotomy are the products of thinking patterns that do not seek the good of all but only of a few to the detriment of others interests. For these persons there is no individual self and therefore no individual interest. They cross the borders of Egoism and naturally their performance is always marked by a fragrance of natural perfection, unifying all others efforts and exhibits a coordination that is better expressed as cohesion. The self in these cases can be taken as expanded and the bonds of animal and human realms and regions are broken and they are free moving and having their being in the realm of pure consciousness. 5.1 It is therefore obvious for us that we should tend to strengthen this last strand more and more. It is in this context the Prayer at 9 P.M. gains importance. It is now positively proved that the thinking of groups of people located in different parts of the world does influence others and its influence is felt even in inanimate objects of experimentation. This one task of moulding our selves and thereby others appears to be of paramount importance. 5.2 The words of wisdom of our Master has been our guiding points for contemplation and meditation. It is relevant to recall a few of his statements in this context. “Spiritual training starts with inner cleaning or purification of Chakras which is the most essential factor in spiritual training.” “Pranahuti is the only effective process to introduce immediate change to regulate the inner tendencies of our mind so as to effect our gradual transformation.” “What Pranahuti does for the spiritual uplift of an Abhyasi and removal of complexities in a short time, independent efforts cannot achieve even in a full decade.” “The light which the preceptor infuses travels to the different centres and a sort of vibration is felt by the abhyasi even at the higher points.” “In (our) system all the methods of doing are for the preceptors and becoming is the job of the abhyasi.” “It is the power of Pranahuti alone that can curtail this duration of travel from one spiritual stage to another, and enable the course of thousands of years to be covered within the span of one life.” “Only a person capable of transmitting Divine Grace through the Yogic process of Pranahuti is fit to become a Master.” “Transmission gives a new life to the sleeping condition of man and prepares for the highest approach reserved for human beings.” “A man is not fit to impart spiritual training unless and until he has developed the capacity of fomenting his disciples with superior force which is all and all.” 5.3 These are but a few of the pearls that are collected at random. How can the trainers do this duty is what we have endeavored to explain in our trainers manual. But most important is the development of Special Will. Will is a word that has almost become the weakest in our vocabularies and every action of ours is sought to be explained by different models and theories of motivation. Our Master has stressed the importance of the development of Special will in his work “Towards Infinity.” For developing this Will it is obvious that it is to be used for A good cause, with no selfishness/self interest With noble intention, With total faith in the Sovereign Principle of Justice, And for a Balance that follows Justice. Needless to say Faith in the Master is a must; Faith in the nobility of attempt is a must along with Faith in the deservancy of the effort on the part of the aspirant Coupled with Compassion and Love And an unfailing determination to succeed in the attempt 10. With a pious and unblemished character that alone accompanies any Divine effort. 5.4 It is obvious for developing these characteristics it is not enough to wish piously and hope that the Almighty will grant the capacity. It is the most essential tool without which any method in the manual or else where will not work While referring to the development of Sensitivity Master has stressed the importance of purity and in this context of development of Special Will it is all the more important. 5.5 It would be prudent to conclude this paper with the prayer O Master Thou art the Ocean of Bliss We are all seated in it The waves of Thy Ocean are passing through us Removing all the dirt and disease.

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Divine Grace Busts Into Worlds of Time and Space to Rescue Souls, The Wisdom of Baba Somanath

Play Episode Listen Later Jul 4, 2023 30:49

There is a message coming from beyond the stars, a communication emanating from the Timeless Realm to those lost somewhere in time, a gospel calling out to us from outside the multiverse and lower planes of creation. Kabir says, "Where else have you heard a Sound like this?" The quest of the true spiritual seeker is to remain focused in a realm of endless distractions, to become spiritually awake in a culture of slumber or negligence, to always remember God and our spiritual practice in this temporal region of forgetfulness (maya, illusion, samsara, world of changes). We all have the potential to be successful at reaching our spiritual goals and not talked out of our hopes, dreams and ideals by negative external influences. We are free to find our genuine life purpose following the spiritual path, discovering the wonders of inner Light and Sound Meditation practice, experience the lifting of the heavy burden of karma, and reach the oasis of spiritual rest and repose in the God-worlds of Inner Space, which we all have access to... if we did but know it! "Baba Ji [Baba Somanath] was a Gurumukh Disciple of Hazur Baba Sawan Singh Ji who, after a long search for Truth, during which He performed many austerities, fasts and difficult Nathpanth yogic practices in the tradition of Gorakhnath, was drawn to the Path of Sant Mat -- the Path of the Celestial Sound Current and Radiant Light. Under the orders of Hazur, He spread the Sant Mat Teachings in the states of Karnataka, Maharashtra and Andhra Pradesh from 1933 until 1976 when He left the mortal coil." (BabaSomanathJi org English Language Website Making His Teachings Widely Available to the West) Baba Somanath was one of the spiritual successors of Hazur Baba Sawan Singh, the Great Master of Beas. Today we explore his teachings including satsang commentary on verses of the Sar Bachan Radhasoami Poetry, a key Sant Mat spiritual classic. This particular discourse of Baba Somanath is quite informative about the role of the mind or ego acting as an extension of universal mind called "the Kal Niranjan" and also known as "the Demiurge", the negative power, lord of illusion, great deceiver. Somanath Prays... "You are the Lord and Friend of the lowly ones." "Shower Your grace upon me. I have taken refuge in Your shelter, and now to preserve Your honor, Please take me out of the cycle of births and deaths." "I have fallen at your door -- O, Gatekeeper of the Inner Realms." "Keep me steadfastly absorbed in contemplation on You. Rivet my attention at the still point between the eyes, And show me the Light of Spiritual knowledge." "Giving me the support of the Dhun, the True Shabd, Transport my soul into the Great Void. Drawing me upwards on the stream of Sohang Shabd; reveal the vision of the True Realm, Sat Lok, Where divine strains of the veena fill the air." "Transport me to Alakh and Agam -- the invisible and inaccessible regions. Whoever reaches there, has come to the end of the journey. Regarding me as your helpless child, Merge me into the primal Anami Lok [Nameless Plane, Radhasoami]." -- Baba Somanath, excerpted from the bhajan, Dina bandhu dina naatha In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, Radhaswami, James Bean Spiritual Awakening Radio Podcasts Sant Mat Satsang Podcasts A Satsang Without Walls Sant Mat Radhasoami https://SantMatRadhasoami.blogspot.com

The Key to Unlock the Inner Door of Spirituality

Play Episode Listen Later Jan 26, 2023 31:12

There has always been a Living Mystic Path of the Masters operating in the world across the many centuries, across the ages of humanity. The Path of the Masters or Way of the Saints is in possession of the key that unlocks the inner door of spirituality: the embodied wisdom of qualified teachers, competent masters, that guide souls into developing their own meditation practice to successfully explore inner space, the path that ascends back to the Supreme Being in the Ocean of Love and Spirit. Here and there, from time to time since the beginning of time schools of spirituality have appeared as Lights in the darkness. Eventually they fade away, or sometimes get commandeered and transformed into more conventional earthly materialistic religions, with their sacred texts edited and their original saints declared to be heretics. As old branches of the mystic tree of life fall to the ground and turn to dust they are replaced with new living branches. "Every new beginning comes from some other beginning's end." (Seneca) Such has been the history of the irrepressible saints and mystics on planet earth, this world of changes (samsara). Bawa Harnam Singh once asked Hazur Baba Sawan Singh, "'What difference is there between your faith and Guru Nanak's teachings?' "'None at all', the Great Master replied. Nanak, Kabir, Dadu, Paltu, Tulsidas, Jagjiwan, Shams Tabriz, Maulana Rumi, Khwaja Hafiz, Mansur, Baba Farid, Mujaddid Al Sani, and all other Saints to whatever country, clime or religion they belonged, preached the same truth. The principles, the method, the teachings always remain the same, though the 'key' is transferred from one house to another after some time. It is said that 'God fulfills Himself in many ways lest one good old custom should corrupt the world'. At one time the 'key' to unlock the Inner Door was in the house of Kabir. Then it shifted to Guru Nanak, where it remained for ten generations. Then it went to Tulsi Sahib, from where it came to Swami Ji (Seth Shiv Dayal Ji). This is the law of nature. Change becomes essential after a certain period. You will find that the followers of such great Masters have totally forgotten their real teachings, though it has been only a few centuries since They departed from the world. The method of spiritual exercises, which was the essence of their faith during the time of the previous Masters, is quite unknown to their followers of today.'" (Hazur Baba Sawan Singh) Today on this Sant Mat Satsang Podcast edition of Spiritual Awakening Radio readings from: Hazur Baba Sawan Singh, Swami Sant Sevi Ji Maharaj (Harmony of All Religions), Acts of Peter (New Testament apocrypha), Saint Isaac the Syrian, The Coptic Gospel of the Savior, The Book of Grace (Syriac), John of Dalyatha (Syriac mystic), The Apocryphon of James, and, The Apocalypse of Paul (from the Gnostic Nag Hammadi Library of Egypt), Bar Hebraeus (Book of the Dove, Syriac text), Acts of John (extra-canonical text), Simon of Taibutheh (Syriac mystic), Kirpal Singh (God Power, Christ Power, Master Power), Baba Ram Singh (from the satsang discourse: Once We Come To The Eye Center, The Progress Further In The Inner Planes Is Much Faster), Huzur Maharaj Rai Saligram (Prem Bani Radhasoami, Volume Four), and mystic poetry verses from Sant Namdev. In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, James Bean Sant Mat Satsang Podcasts Spiritual Awakening Radio https://www.SpiritualAwakeningRadio.com

Glimpses of Sawan Singh, The Great Master - Spiritual Discourses

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Play Episode Listen Later Dec 8, 2022 46:24

We get to have a rare glimpse of the Great Master Huzur Baba Sawan Singh through the eyes of Harbans Singh Bedi, an initiate of Hazur who attended joyful satsang gatherings presided over by Sawan back during the 1940's. Other glimpses of Sawan come from his letters, foreign correspondence with spiritual seekers and initiate-disciples in the West. Spiritual guidance from the Master included discussion about the power of unwavering attention at the Third Eye Center during meditation practice, guidance about Simran, Dhyan and Bhajan practices, the value of corresponding and consulting with someone more advanced on the Path, also about the need for everyone interested in the Path of the Masters & Inner Light and Sound Meditation (Surat Shabd Yoga), East and West, to adopt a vegetarian diet: "Meats, eggs and alcoholic drinks are prohibited... The real Sant Mat, or the teachings of the Saints, and the system of Yoga which they follow is distinct and individual, and it consists of a definite method of going inside of the Kingdom of Heaven and taking possession of that Kingdom. And this is a Universal Science. It is adaptable to all peoples and all lands, and has absolutely nothing to do with climate or particular condition of any country or people. This much I would strongly emphasize... If one understands where and how to find the protein bearing foods, among vegetables and grains and fruits, he will never have any need whatsoever for meats or eggs." Also: "Meats, eggs and alcoholic drinks have to be given up by the practitioner. These articles of diet dull the soul." Huzur Baba Sawan Singh Ji also provided some introductory meditation instructions for new spiritual seekers to give them a convenient method, a short, daily Jyoti (inner Light) Interim Meditation to help prepare them for the eventual initiation into the full practice given at the time of initiation. The Great Master said that the ultimate or true peace will never be fully realized in this turbulent ocean of samsara, the outer world of constant change, but is to be found on the Inner Planes accessed during meditation from the inside, in the world of within: "The Way to Peace lies within. Within us lies the Royal Word, the Sound Current, which mystics have called by various names but which means the same thing. Everybody has to go within himself to attain that peace." And: "The soul must seek Other Planes to find peace. To find peace is the business of the individual. Everybody has to seek it within himself." (Huzur Baba Sawan Singh Ji Maharaj) In Divine Love, Light, and Sound, At the Feet of the Masters, James Bean Sant Mat Satsang Podcasts Spiritual Awakening Radio https://www.SpiritualAwakeningRadio.com

Episode 5 - Part 2: The Great Master Flagen

Hat Films D&D: Booty

Play Episode Listen Later Aug 21, 2022 82:26

A great master awaits our adventurers as they explore the Gold Tooth Isles and maybe stop off for a spot of fine dining Learn more about your ad choices. Visit megaphone.fm/adchoices

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Ramakrishna and Me

Vedanta and Yoga

Play Episode Listen Later Jun 20, 2022 67:03

Lecture by Francis X. Clooney, S.J., Harvard University, given on June 19, 2022, at the Ramakrishna Vedanta Society, Boston, MA.

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DJ Dee Money Presents Naija Gbedu Reloaded Vol 12 FINAL GREAT (Master)

DJ Dee Money Mixes

Play Episode Listen Later Jun 14, 2022 78:56

DJ Dee Money Presents Naija Gbedu Reloaded Vol 12 FINAL GREAT (Master) by DJ Dee Money

Zen Master Dongshan – “Just This is It – Talk 2 – Denkoruku “Transmission of the Lamp” Chapter 39 “Great Master Tozan Ryokai”

Everyday Zen Podcast

Play Episode Listen Later Feb 12, 2022 52:45

Norman gives his second talk on Zen Master Dongshan "Just This Is It" koans and stories about this seminal zen master. The reference books used are; Taigen Dan Leighton "Just This Is It: Dongshan and the Practice of Suchness." In this talk Norman also references the Denkoruku or "Transmission of the Light" Chapter 39 "Great Master Tozan Ryokai." https://s3.us-west-1.amazonaws.com/edz.assets/wp-content/uploads/2022/02/11201035/Zen-Manster-Donghsan-_Just-This-is-It_-Talk-2-Inanimaite-Beings-Denkoruku-_Transmission-of-Lamp_-Chapter-39-_Great-Master-Tozan-Ryokai_.mp3

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23 Fan Ho - Il Cartier-Bresson d'Oriente

Racconti di Luce - Storie di Fotografia

Play Episode Listen Later Feb 1, 2022 18:42

Puntata alla scoperta del grande fotografo cinese Fan Ho, carriera passata nel cinema con un archivio fotografico da Great Master che gli ha regalato moltissimi premi e soprattutto la notorietà che merita un portfolio come il suo

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Sri Ramakrishna- The Great Master. By Swami Saradananda. Read by Jairam Seshadri

WORDS OF WONDER!

Play Episode Listen Later Jan 4, 2022 657:15

The life of Sri Ramakrishna in the greatest possible detail written - of one who is regarded as an incarnation of God.

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The adventures of Tchupi the toothbrush: Tchupi gets out of the pumpkin

Little Stories For Kids

Play Episode Listen Later Nov 17, 2021 10:06

Hello, This story is part of the Halloween-themed stories that are going to be released up until after Halloween because why not. So get ready for the, not scary (depends on who you ask, I'm pretty sure Tchupi would disagree on this one...) but fun Halloween adventures of Tchupi! In today's episode, you'll hear all about how Tchupi and the Professor Wisdomtooth are in trouble because the Great Master did cut their hair and are now toothbrushes without a purpose. Will the Great Master help them find a way to grow their hair back? Great question...I guess you'll have to listen to the story to find out! If you like this episode, give it a like and share it with all your friends and family! Don't forget to send your drawings, suggestions, and questions to latina@littlestoriesforkids.ch and who knows they might just make it on Instagram or even the next story... Xoxoxo

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The adventures of Tchupi the toothbrush: Tchupi is in trouble

Little Stories For Kids

Play Episode Listen Later Nov 10, 2021 10:20

Hello, This story is part of the Halloween-themed stories that are going to be released up until after Halloween because why not. So get ready for the, not scary (depends on who you ask, I'm pretty sure Tchupi would disagree on this one...) but fun Halloween adventures of Tchupi! In today's episode, you'll hear all about how Tchupi and the Professor Wisdomtooth are in trouble because the Great Master really wants to cut their hair so that they become toothbrushes without a purpose. Do you think that they will manage to escape even when things get really complicated? Great question..I guess you'll have to listen to the story to find out! If you like this episode, give it a like and share it with all your friends and family! Don't forget to send your drawings, suggestions, and questions to latina@littlestoriesforkids.ch and who knows they might just make it on Instagram or even the next story... Xoxoxo

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63. Keizan Quartet 1: Pure Meditation I

UnMind: Zen Moments With Great Cloud

Play Episode Listen Later Nov 3, 2021 15:07

Pure meditation —how “pure” can it really be?Just sit and find out.* * *Before moving into more contemporary teachings, such as Hakuin Zenji, an 18th-century Rinzai master much admired by Soto Zen for his embrace of zazen, and a few selections from my root teacher, Matsuoka Roshi, we will examine one of the teachings of Keizan Jokin, who succeeded Dogen in the fourth generation after his death in 1253. Keizan was born 15 years later, and is sometimes referred to as the Great Patriarch, Dogen the Highest Patriarch; or as the Mother and Father of Soto Zen in Japan, respectively. Keizan is known for popularizing Dogen's Zen, and establishing many monasteries and practice centers in Japan.I have chosen to comment upon Keizan Zenji's “Instructions on How to Do Pure Meditation,” since the method of zazen was Master Dogen's focus, and Keizan is credited with founding the modern practice of Dogen Zen in Japan. Matsuoka Roshi and his successors in America are carrying forward this mission and tradition. If you are familiar with, or review my podcast on Dogen's Fukanzazengi, or the “Principles of Seated Meditation,” you may find some interesting contrasts here. They are distinctly different. Keizan's instructions begin with some of the effects you may expect from zazen, rather than refuting conventional wisdom of the times, as did Dogen, with his statements and questions. The very first line reads:Pure meditation opens us so that we may directly realize the Foundation of our minds and dwell content within our own Buddha Nature.That “Foundation” is capitalized is a clue that it is a special term in the original, which is said to have been written in Chinese. The translator's choice may only suggest what Master Keizan may have meant. It seems odd that Keizan would have written in Chinese after Master Dogen had written in Japanese a few generations earlier, but we will leave that to the scholars to sort out. The main point here is that by virtue of the unique method of zazen, sitting still enough for long enough, we may directly access the central truths of Buddhism. Master Keizan follows with:This is called “displaying our Original Face.” It is also called “revealing the landscape of our Original Nature.” Body and mind both drop off, with no clinging to sitting up or lying down. Hence, there are no discriminatory thoughts of “this is good” or “this is bad.” You readily go beyond thoughts of “this is worldly” or “this is saintly.” You penetrate into, and go on beyond, the multitude of notions and theories about delusion versus enlightenment. You leave far behind the boundary between “ordinary beings” and “Buddhas.” Therefore, you cease to pant after the myriad phenomena and let go of all attachments to them.So we hear echoes of Dogen from many of his familiar teachings, summarized as an introduction to zazen for Keizan's audience, which we assume to be young monks and nuns who have attended one of the various practice places he established, and perhaps the uninitiated public. Uchiyama Roishi's use of the term “landscape” we find here, perhaps in its first coinage. Later, in an effusive expansion on these themes, we hear the “moon in a dewdrop” made personal:Whilst sitting in pure meditation, cut yourself free of Heaven and Earth: your whole being is as a solitary drop of dew.Cutting oneself “free of Heaven and Earth” we assume to mean being free from any conception of their character, or the imagined separation of Samsara and Nirvana. The use of “pure” here should be taken to mean nondual, rather than indicating purity of some moral nature. Zen has been called “amoral” owing to its adherence to the Middle Way of Buddha's teachings, but that is not the same as “immoral.” It is said that there is no “stench of holiness” around Zen.After further attempts to capture a snapshot of the inconceivable insight that arises in zazen, Keizan refers to past masters' wordsmithing:The Great Master who was our Third Ancestor called It “Mind,” meaning “Original Nature.” The venerable Nagarjuna, as an expedient, called It “Body,” meaning “True Self.” The former points to the aspect of Buddha Nature, whilst the latter expresses the embodiment of the Buddhas.The use of the term “whilst” gives away the fact that this translation is probably somewhat dated. Conflating “Mind,” capital “M,” with “Original Nature” attributed to Sengcan, and “Body” with “True Self,” all initial caps, gives a different slant to the meaning of body and mind dropping off. When our mind is seen as our original nature, and our body, simultaneously, as our true self, that very insight comprises the dropping off, which otherwise seems to propose an event that contradicts the reality of body-mind. The body that we perceive, and the mind that we construct, give way to reveal the unlimited nature of both. Simultaneously, the apparent body-mind of others is seen through as well. Keizan illuminates the timeless quality of this revelation:This Original Nature is none other than Buddha. The radiance of the True Self arises from the ancient past and is dazzling in Its brilliance today.Again, capitalizing It indicates the special pointing to our essential reality, or True Self, which otherwise cannot be captured in words, and includes “other.” This “It” is the inmo of Japanese, the ineffable, the “not-two” of Sengcan's “Trust in Mind” poem. The “brilliance” recalls Buddha's admonition that his students' minds had not yet begun to shine. The master clarifies further:Our minds, from the first, have no dual nature and our bodies differ in appearance. There is just mind and just body; do not speak of them as being different or as being alike. Mind shifts and perfects body; body manifests and its appearance diverges.Cautioning against overthinking this, falling into comparative thinking, even trying to parse the sameness and differences we can conceive of regarding the so-called body-mind dualism, sometimes referred to as “Descartes' Error.” The notion that a shifting in the mind “perfects” body seems contrary to Buddhism's basic tenet of imperfection, but that is just the point, I think — such perfection can exist only in the mind. The fact that the appearance of the body is constantly diverging as we age is the manifestation of the other basic tenet of impermanence. This is obvious to anyone who owns a mirror. Someone recently told me that in a nunnery she knew of, there are no mirrors. This does not suggest that the nuns are vampires, just that their sense of self has nothing to do with vanity.Then Keizan takes a turn into the larger implications of this personal transformation:A single wave moves ever so little, and myriad waves come following after. No sooner have mind and perceptual consciousness arisen than myriads of phenomena compete to come in… Hence, the mind is like the ocean's water, the body like its billowing waves. Just as there is no trace of a wave outside the ocean's water, so there is not a single drop of water outside of, or apart from, the billowing waves. Water and wave have no separate existence; movement and rest are no different. Hence, it is said that the True Person of “birth and death, coming and going,” the Indestructible Body of the four elements and the five skandhas, is the One who now sits in meditation, who straightaway enters the ocean of Buddha Nature and accordingly manifests the embodiment of the Buddhas.So here we have the familiar analogy to the ocean and its waves. “True Person” indicating the high regard in which the realization transcending the constructed self is held, and probably indicates a traditional phrase in Chinese.The phrase “birth and death, coming and going,” is in quotes, but unattributed. I assume this quote is from an Indian or Chinese source familiar to Master Keizan and his students of the time. Birth and death are commonly referred to as coming and going, the inflection points in life through which buddhas appear and disappear in this world.The “Indestructible Body,” also capitalized, is only indestructible in the form of its elemental components: earth, wind, water, and fire; and the skandhas of form, feeling, thought, impulse and consciousness. That the former would be considered indestructible seems reasonable — they are still present even after death; but that the skandhas are not destroyed is more difficult to accept. Perhaps the master means that, while the particular physical constituents of sentient being — the five aggregates and the six senses — disintegrate with death, they are present in all forms of conscious life, and so continue unabated in the form of the ocean and its many other waves. The important point is that the “One,” capitalized, who sits in meditation in the present moment, and is the sum total of the aggregated elements, et cetera, enters the ocean and bodily manifests the Buddha. Being the declaration of a Zen master, this does not indicate a mental concept, but a direct, visceral experience. It suggests that through zazen, we actually become conscious of the ocean in some transcendent form of awareness.We will continue our examination of Keizan's pure meditation in the next segment. Those who wish to research further can find this translation online.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

Japanese History Makers [Vol.067]

Hiragana Times Podcast

Play Episode Listen Later Sep 27, 2021 5:12

[This episode] Great Master of Management, who cultivated the path with positive thinking プラス思考で道を開いた「経営の神様」 #podcast #JapanHistroy #JapaneseHistroy #LearnJapanese #Japan Magazine subscription is here!

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Longchenpa - The Three Aspects of Meditative Absorption - Dzogchen

Wisdom of the Masters

Play Episode Listen Later Aug 25, 2021 68:48

A pinnacle teaching! This profound and sublime teaching by the Great Master, Longchenpa, is suitable and intended for experienced meditators who have an in depth understanding and practical insight into Dzogchen's perfection. Longchenpa's teaching on the Three Aspects of Meditative Absorption - read from the text: A Treasure Trove of Scriptural Transmission. Excerpt from the chapter on Natural Meditative Stability.

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Salvador Dalí Protégé – Artist, Louis Markoya, From New York to Dalí Land, Barcelona & Rome

Creative Places & Faces

Play Episode Listen Later Aug 6, 2021 71:48

This is an exciting episode when I meet Louis Markoya, an artist who spent six years as a protégé of Salvador Dalí. It is dedicated to two very special people – my wonderful friend and fellow author, Zoe Holohan, and the fabulous man, Paul Chimera, who introduced me to today's guest, Louis Markoya. Louis is continuing the work of Salvador Dalí today after a huge break from art that he took having spent six years as Dalí's protégé. Louis is exhibiting from 28th August 2021 until 6th February 2022.Louis Markoya is a surrealist painter inspired by fractals and mathematics. As a former protégé of artist Salvador Dalí, Markoya's interest in lenticular prints developed while assisting Dalí on 3D projects that included holograms. LRMA is pleased to host an exhibition of Markoya's work this fall, which will include a retrospective of work since Dalí to present, including a series of paintings inspired by the pandemic and 3D holographic lenticulars.This interview with Louis explores his journey into art which was inspired predominantly by Salvador Dalí and nature. We explore the places that have affected this creativity, his work with Dalí, and how he took a prolonged break from art only to return and carry on aspects of the Great Master's work. We also talk about the brain and art. Below you can read about Louis to get a fuller flavour of this episode.By Louis Markoya:During my childhood I had very little exposure to art and did not develop any real interest in it. I honestly did not even really know what art encompassed. My only childhood memories of going to art museums for class trips involved the Egyptian sections of the Metropolitan in NY.To continue reading go to the Creative Places & Faces website

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Jesus, Life's Great Master Builder - Rebuilding Life Series

TLWF - Sermons

Play Episode Listen Later Jul 10, 2021 69:50

Bible Text: Luke 7:41-50 | Pastor Rey Dandan

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Corazón Púrpura Rock (Programa 327)

Corazón Púrpura Rock

Play Episode Listen Later Jun 10, 2021 61:24

Edición 327 de Corazón Púrpura Rock. Esta edición ha sonado en directo en emisoras de España, México, Argentina y Chile, durante toda la semana. http://corazonpurpurarock.blogspot.com/2021/01/te-informamos-de-donde-puedes-escuchar.html 🤘 PLAYLIST: 1. BURNING WITCHES – THE WITCH OF THE NORTH 2. BLOODBOUND – FACE OF EVIL 3. BEYOND THE BLACK – YOU’RE NOT ALONE 4. HIGGS – INVOLUCIÓN 5. ESPACIO CRUE: BULLET – BITE THE BULLET 6. LYCANTHRO – INTO OBLIVION 7. BROTHERS OF METAL – TO THE SKIES AND BEYOND 8. COBRA SPELL – POISON BITE 9. NERGARD – CARRY ME 10. ROCK AMÉRICA: ROBBY VALENTINE – INVINCIBLE 11. GREAT MASTER – ROLLING DOWN TO OLD MAUI 💜 Sobre Corazón Púrpura Rock: Es un programa de radio musical semanal: heavy metal, hard rock, power metal, rock alternativo, AOR, rock melódico, metal… Está dirigido y presentado por Gracia Santiago. Se emite en varias emisoras españolas. Además, en emisoras de México, Argentina y Chile. Nació en 2014 en Córdoba (España). Esta es nuestra 7ª temporada. 📲Por último, estaremos encantados de que nos sigas a través de nuestros canales en las redes sociales: Facebook: www.facebook.com/corazonpurpurarockradio Twitter: https://twitter.com/cpurpurarock Instagram: https://instagram.com/corazonpurpurarock Contacto: corazonpurpurarockradio@gmail.com

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Video-0810 Heaven's Loving Support

EdenRules.com Video Series

Play Episode Listen Later Jun 9, 2021 100:00

(English) In order to teach humankind a nobler way of life, a Great Master's life sometimes mirrors worldly living. However, appearing like the ordinary and living alongside the people have a different purpose: To teach the masses through a shining example. Supreme Master Ching Hai humbly wears earthly garments and joins us in our physical lives to teach us the knowledge of heaven, which is imparted through many methods that enlighten our minds and touch our hearts. Ironically, what we are seeking for is ...

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SGC – 20210606

Weekly SGC

Play Episode Listen Later Jun 7, 2021 76:04

Remembering Master Miu King 怀念妙境长老 – SGC20210530 In this session, Venerable Chuan Guan pays a touching tribute to his teacher, the late 妙境长老. Let us also learn from the Great Master – his teachings are available at https://fayun.org/https://youtu.be/Vrrj0TnC7Xo Come join us every Sunday 1.30pm to 3pm. FOLLOW US IN THESE PLACES FOR UPDATESDharma Events – Read More ...

SGC – 20210606

Ramblings of a Monk

Play Episode Listen Later Jun 7, 2021 76:04

Remembering Master Miu King 怀念妙境长老 – SGC20210530 In this session, Venerable Chuan Guan pays a touching tribute to his teacher, the late 妙境长老. Let us also learn from the Great Master – his teachings are available at https://fayun.org/https://youtu.be/Vrrj0TnC7Xo Come join us every Sunday 1.30pm to 3pm. FOLLOW US IN THESE PLACES FOR UPDATESDharma Events – Read More ...

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Padmasambhava - Pointers for Meditation - Songs to the 25 Disciples - Dzogchen

Wisdom of the Masters

Play Episode Listen Later Jun 2, 2021 50:18

A sublime and powerful terma treasure teaching given by the Great Master to 25 renowned disciples. Text taken from the text "Advice from the Lotus Born" translated by Erik Pema Kunsang.

SGC – 20210530

Weekly SGC

Play Episode Listen Later May 31, 2021 76:04

Remembering Master Miu King 怀念妙境长老 – SGC20210530 In this session, Venerable Chuan Guan pays a touching tribute to his teacher, the late 妙境长老. Let us also learn from the Great Master – his teachings are available at https://fayun.org/https://youtu.be/Vrrj0TnC7Xo Come join us every Sunday 1.30pm to 3pm. FOLLOW US IN THESE PLACES FOR UPDATESDharma Events – Read More ...

SGC – 20210530

Ramblings of a Monk

Play Episode Listen Later May 31, 2021 76:04

Remembering Master Miu King 怀念妙境长老 – SGC20210530 In this session, Venerable Chuan Guan pays a touching tribute to his teacher, the late 妙境长老. Let us also learn from the Great Master – his teachings are available at https://fayun.org/https://youtu.be/Vrrj0TnC7Xo Come join us every Sunday 1.30pm to 3pm. FOLLOW US IN THESE PLACES FOR UPDATESDharma Events – Read More ...

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The great master-scar of the soul!

Grace Audio Treasures

Play Episode Listen Later Apr 13, 2021 2:00

The TEXT for the audio can be found here---https---www.gracegems.org-2021-04-The-20great-20master-scar-20of-20the-20soul.html--You will find it most helpful to read the text as you listen to the audio.

The great master-scar of the soul!

Thomas Brooks on SermonAudio

Play Episode Listen Later Apr 13, 2021 2:00

A new MP3 sermon from Grace Audio Treasures is now available on SermonAudio with the following details: Title: The great master-scar of the soul! Subtitle: Daily Meditation Speaker: Thomas Brooks Broadcaster: Grace Audio Treasures Event: Devotional Date: 4/12/2021 Bible: Proverbs 8:13; Proverbs 16:5 Length: 2 min.

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2007 SriKrishna Janmastami Celebrations: Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)

Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation,

Play Episode Listen Later Apr 3, 2021 18:47

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-2007 My dear fellow travelers in the Path, It is a great opportunity for us to gather here again on the auspicious occasion of Janmashtami. Lord Krishna we all know is the Avatar of the day and shall be so until the next Avatar emerges as ordained by the divine. Master has stated that “... with the advent of Lord Krishna the regime of Lord Rama was over. It is now the regime of Lord Krishna which is to continue till the next avatar comes into the world. This is the phenomenon of Nature which I bring to light for your understanding. (SS-110).Humanity at present is reveling and reeling under the never heard of acts of violence and terrorism in the history of mankind. It is not perhaps wrong to state that sadism and cruelty has become a virtue now days. However it is the fortune of humanity that the divine willed the emergence of a special personality of almost the same status of an Avatar to mend the wayward mental tendencies of mankind which seems to be determined to ruin itself in constant conflicts and wars. This is an unique occurrence in spiritual history and this happened in 1944. He is ever active in his work entrusted by the divine and shall be there till the emergence of a new Avatar when divine wills so. We all know that Sri Ramchandraji Maharaj of Shahjahanpur was born on 30th April 1899 and has left its mortal coil on 19th April 1983. The period of life our beloved Babuji we can see is thus not co-terminus with that of the Special Personality. The physical form of Sri Ramchandraji Maharaj was utilised by the Grand Master Lalaji Saheb to carefully structure and carve out a personality and Nature was waiting to use such a person as the Special one to guide the erring humanity. It is guiding humanity since then and also attending to such works entrusted by Nature. It is the imperience of all the aspirants in the Natural Path that it is functioning more effectively after he shed his mortal coil in 1983 from his true astral plane. However after he left his mortal coil in 1983 many started seeking for a person who is living in the physical plane who can replace beloved Babuji Maharaj. That he was the President of SRCM and there should be succession of President in SRCM is undisputable. However that there can be no succession for the status of Special Personality or the Master as we dearly call him is elementary gnosis. ISRC has answered this point several times in it's about 16 years of functioning and the answers are available for those who really seek in our web sites also. However recently it was brought to my notice that someone from an European country asked us as to who is the Master now and whether women are not eligible for being a Master etc., I shall share today some of our clearly stated point of view. The question of the need for a living master is raised by many almost implying a demand that a master in order to be a master has to be in the physical plane. For persons who understand that masters work even when they are in existence in the physical world from astral plane only, there is no difficulty to accept the living master by virtue of their experiences and imperiences irrespective of their physical existence. If anything the master's grace in the form of Pranahuti has been proved beyond doubt does not suffer the limitations of any physical form barrier to it. Form and Name are basic binding factors in our thinking which prevent our breathing our liberated status. But from childhood we are taught in schools and colleges to identify persons, objects and patterns by their form and name and this pattern of thinking makes many think that consciousness also should have a form and name. In this context it may be useful to remember the statement of Lord Krishna as quoted by our Master in his letter to Dr.K.C.Varadachari (EH- 335): “I am reminded of Lord Krishna's predictions intercommunicated to me some time ago, that the time has not yet come for the people to have a full understanding of your (my: Ed) existence though it shall definitely come but when you (I) have given up the material form.” This makes it amply clear that Sri Ramchandraji whom we all feel every moment of our life through the practice of Constant Remembrance is a living master though he shed his mortal coil and it is a form that is formless universal presence responding to the cries and needs of persons by whatever name it is called and that is felt by us and not the physical one. We need to accept the function of the guru as Master has given it to us, as descending through the disciplic succession from Lord Krishna. It is stated by the Master that his master communicated to him to the effect that “All initiations shall be effected on my hand and their connection shall be (invariably) with Lord Krishna. At the time of initiation a promise will be made to the effect that all that Lord Krishna has enjoined as matters of principle, shall be observed(by the initiated persons).” EH.182. Most of the aspirants should be knowing the difference between introduction to this system of practice and spiritual initiation. Thus not only the Master is on record to say that he is living guru but Lord Krishna is the Jagadguru. Guru is not an ordinary man. That is why we celebrate the appearance day of the spiritual masters. It may be noted that here the words ‘appearance day' are used instead of the usual ‘birth day'. Appearances are the only things that happen in the physical world to the great masters, as otherwise they live, move and have their being in the astral and divine realms. In a sense they were never born nor will they be dead. They are eternally living divine entities discharging the duties and functions as assigned by the divine. Lord Krishna the Jagadguru functions now as he did during his physical life on this planet. He has taken note of the emergence of the Spiritual Personality and is in a sense working proxy through the great master Sri Ramchandraji Maharaj of Shahjahanpur who will be eternally working for the cause of the divine. We are worshiping our Master as he is a pure via-medium to Sri Krishna. Master wrote in his letter to Dr. K.C.Varadachari (EH-428) that “Lord Krishna appeared before you in dream and has given you a very mild transmission also.” He also stated that “Sri Krishna disappeared because He felt that you have got the difference between him and the master.” Thus there is no difference between Lord Krishna and the Master is fully established. Therefore it may not be wrong to say that “He is worshiped as "saksat Krsna" or "directly Krishna". It is morally and spiritually wrong to consider such a guru an ordinary man and it is also totally inappropriate to consider any ordinary man as the guru. Our Master classified the types of gurus and never brought in the concept of a living guru there. There are five types of gurus according to him. We know that our Master and Grand Master belong to the category of Guru Azli Fazli meaning that they are born gurus of the highest type. Every seeker has the opportunity of realizing his/her true nature and by a total dedication to the cause of the divine become a Fazli guru and assist humanity to work in harmony with the divine. Such gurus having gone beyond death during their physical life time itself never die and become dead. They are the ever burning torches showing the brilliance and beauty of the divine. The argument for a living guru is based on the assumption that the original master is a dead guru. It is necessary to prove this statement. One has to show that Sri Ramchandraji is dead in all planes such that he cannot deliver his blessings to us. The clarification given by the Master to Dr. K.C.V and the experiences of many of us, disciples of the Master Sri Ramchandraji Maharaj of Shahjahanpur testifies that the Masters function from higher planes than the physical and they are capable of communicating and transmitting. To receive transmission it is not necessary to have a physically living master around us. Many disciples of the Master try to push the argument in favour of the "living guru" line, implying that our beloved Master is now a "dead guru" and no one can take shelter under him any more and that he is incapable of doing any spiritual service now. It is not true of course and the Master has quoted Lord Krishna's' statement that he will be more effective after his physical veiling. Sri Ramchandraji Maharaj of Shahjahanpur is living still is understood by any one who experiences Pranahuti. A true and sincere aspirant takes refuge only in him and feels that his surrender is accepted, is bare truth of experience of many. It was never before possible for a spiritual master to be so vividly present after his physical departure from our material vision. There are surely many Masters in his lineage and that is the wish of the Great Master too. He categorically stated that he makes Masters. Not all claimants are necessarily of that standard since one has to be qualified. Any true master will not try to say, leave alone attempt to prove that the Great Master is dead as the concept of death itself is alien in the field of spirituality. Where and how one lives in the different planes of existence alone matters. A master in the lineage or order will simply present the message of his spiritual master and his spiritual master will live through him and this fact should be understood by all spiritual aspirants. The Masters are self effulgent and have their authenticity not by virtue of a group of persons governing an institution or any other agency than that of the divine order which follows self illumination. It is completely apparent to any non-envious person to understand that Sri Ramchandraji of Shahjahanpur is empowered by Sri Krishna and Revered Lalaji Maharaj. This message we tried to pass on through our publication “Ganga Jamuni” issued last year on the auspicious day of Janmashtami. Some entertain odd and mystic notions about Pranahuti. ISRC has effectively proved through its research work that it is not so and the real nature of Pranahuti was brought to the public view without any prejudice. Our books and publications on this topic are available in the internet and any one can study them. Certain concepts regarding Guru is sought to be explained in this context. Traditionally the role of the Guru is to give Diksha. Diksha is a unique and rare process of making the life of a disciple more pure, more enlightened and more successful. Generally a human being remains under the sway of bad karmas of past lives which do not allow him to make the desired level of progress in spite of hard work and sincere efforts. In such cases nothing can work better than to receive Diksha to remove the baneful effects of past Karmas and propel the aspirant onwards on the path of success. Just as a cloth has to be washed thoroughly to free it of stubborn stains similarly Diksha is a method adopted by a Guru to free the disciple of his mental, physio-psychological and physical drawbacks so that he could make good progress with a free mind in the spheres of spirituality and materialism. Diksha is the foundation of a disciple, the fuel of spiritual life, completeness of the mind and the path to reach one's destination. The act, by which teachings are given and by which all kinds of animal instincts are sought to be demolished, which is granted by the Guru in charity is known as Diksha. It is not my desire to go into the merits and demerits of various paths shown by different gurus. All I desire to state is that in the system of Rev. Babuji Maharaj which utilises the power of Pranahuti the trainer introduces a new energy by means of transfer thus enlightening him and helping him in sadhana and realisation. At the beginning the transfusion of energy brings in a state of peace, settledness and balance. It is a subtle transfer of the divine energy of a Guru into the heart, soul and body of a disciple. This pure energy initiates a process of change in the person which ultimately leads to destruction of all evil and negative tendencies, and spurt of creative and positive powers which encourage him to strive for the highest and best in life. It is obvious that a man has a twofold duty here on earth one to preserve his life, and two to realise the true nature of his self. To preserve his life, he has to learn to work for his daily bread. To realise his true nature, he has to meditate, love and serve. The Guru who teaches him the knowledge of worldly arts is called the Siksha Guru. The Guru who shows him the path of Realisation is the Diksha Guru. Siksha Gurus can be many, as many as the things one wishes to learn. The Diksha Guru can be only one: the one who leads him to the state of realisation. This is the reason we have been insisting on having one and only one, our beloved Master Sri Babuji as the Guru/Master. Several persons of very high spiritual calibre do help us in the path and we are grateful to all of them but there is only one Guru. The trainer and masters of the order are all relevant but our focus and orientation is the real Guru only. It is obvious that the strength of the chain lies in its weakest link. This demands that the links we have and of which we are also a part have to be strong. That demands sadhana of a high standard and the aspirants and trainers have to work hard at it. We are all fortunate to have obtained diksha or introduction in this system but for making us attain our goal it is necessary to free the body and the mind of all impurities. The sadhana in this regard starts by implementing the First Commandment of the Master. Only when one is physically and mentally pure does the divine light that is within starts emitting its fragrance and we gain a glimpse of our true nature. It is very difficult for an ordinary person in the present age to become free of the evil tendencies on his own. For this he needs the help of an accomplished master who could instill his own spiritual power into the person and destroy his weaknesses. Master says only such a person who can transmit his own internal divine power to the aspirant can be a trainer. This is an act of kindness and love which the master has for us and it cannot be repaid by any other means than becoming truly spiritual and in turn carry the torch of spirituality into other hearts. It is not any ordinary power or energy that is transmitted but the original power at the root of creation which for our understanding may be called supreme consciousness. This is what we call Sri Ramchandra Consciousness, more to satisfy our desire to remember him who is all in our life: but in reality it is something that is beyond our comprehension. It is such a consciousness that is guiding the human destiny now as ever. It is just Love: a love that is not possessive and particular. It is Love Universal Omnipresent and Omnipotent. Sri Ramchandra Consciousness breaths through the firmament and all that it requires to be felt is an earnest longing for Him who loves all. Lord Krishna is called so because he is the Lord and he is the giver of immeasurable bliss. I pray on this auspicious day that we all live and move in that Consciousness of which all manifestation is an expression in the eternal present. Pranam to all the Master intoxicated co-travelers in the path. Pranam.

How to be a Great Master of Events- Engmates

Engmates English Speaking Institute

Play Episode Listen Later Mar 26, 2021 0:38

Climbing onto the stage, having the spotlight on you, and engaging the crowd in an entertaining and captivating manner is what the job of a master of ceremonies entails. This is not an easy job and requires patience, creativity, and charm to woo the crowd and keep the people engaged for long intervals of time. Often people go on the stage and are taken over by stage fright, which results in them forgetting all of their prior practices, and they end up bombing. For More Details Visit- https://www.engmates.com/blog/public-speaking/how-be-great-master-events/

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Nisargadatta Maharaj - "I am" - A Guided Meditation

Wisdom of the Masters

Play Episode Listen Later Jan 28, 2021 59:31

A selection of key pointers from the Great Master, Nisargadatta, taken from the text "I am That" and "The Nisargadatta Gita" - intended as a guided meditation. Original text of "I am That" edited and compiled by Maurice Frydman. The Nisargadatta Gita edited by Pradeep Apte.

original buddhist guided meditation nisargadatta maharaj nisargadatta great master

2001 SriKrishna Janmastami Celebrations: Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)

Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation,

Play Episode Listen Later Dec 17, 2020 74:15

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: AN EXPOSITION OF THE MASTER'S ARTICLE ON GITA There are quite a few occasions when we had discussed about the importance of Lord Krishna in our system and tried to dispel the notion that we have nothing to do with the tradition and we are some sort of independent people. This is a system which assimilated everything good of the past and we have come to a system which can be considered as unique and which integrates everything of the past throwing out of course in the language of Babuji Maharaj -refuse. The refuse of rituals, rites, keeping only to the barest minimum of what is required for our sadhana. Before I go to the topic of Bhagavad Gita, I would read out what the Master has to say regarding The Avatars, "I do believe in the theory of Avatars and Lord Ram Chandra was one of them. He was of immense help during his own regime. But with the advent of Lord Krishna the regime of Lord Rama was over". It may appear that this is something new but it is not so this is the tradition. When the new avatar comes the old avatar ceases to have relevance. For historical reasons the worship of Lord Rama was restored sometime in the 12th Century and our first temples of Lord Rama were constructed only then. Many people may not be aware of these facts because we tend to accept what is generally believable. Goebbels theory applies that a lie told several times becomes a truth. "It is now the regime of Lord Krishna who is to continue till the next avatar comes to the world. This is the phenomenon of Nature which I bring to light for your understanding". The position of The Special personality with reference to the position of Avatar was explained in the earlier occasions and I can only say that this is some ushering of a great personality to better the quality of human life. I think this distinction must always be kept in mind. Yesterday I told that there cannot be any difference between Lord Krishna and Babuji Maharaj. Yes! I hold that opinion even now and perhaps forever because that is the truth. Lord Krishna is working through the agency of Sri Ramchandra of Shahjahanpur. There is something like an agency in work and training is only one of the many things that He does. That is on record elsewhere. So He is not just confined to being our Master in the sense of a trainer. He has got many things to do and it is for us to follow what ever He has said. Now coming to the Bhagavad Gita, this is a very very critical article which must be understood in its proper perspective. The same approach was taken earlier while going through the message "Solution to the Problem of Life" I adopt now also. Before that because most of us think that we know something about surrender. Surrender for me would mean in the language of Dr. Varadachari when we wait on God with our words and seek Him only in silence, that is surrender. Then He takes hold of our hands so to speak. Surrender means being naked before God. Gopikas were taught the lesson. Most of us like to hide many things and then place it ourselves before placing with the Master saying He ought to know. So let us yield to Master with all our naked eyes and hear without any further notions, preconceived notions about Bhagavad Gita because then only you will understand its own logic. There are very many preconceived notions that we have got in our head not due to our mistake but that is what environment has provided us. The Master starts not with Bhagavad Gita proper but with the nature of mind. "The simple unassuming character of mind has changed with the march of time and has assumed a colourful disposition, and begun to shed its effect on everything in us, both outer and inner". It seems to be quite a philosophical sentence, not all philosophical, but it only means that over a period of time we have developed so many ideas, so many notions. What was a pure state of mind because mind is basically pure, it is just like child, new born child. We went on imbibing all impulses by putting in our head and assimilating it and that we started accepting some and rejecting some. That is what He means by colourful or colouring it. By itself none of them have got any colour, we grant it a colour. We accept some and we reject some. What ever therefore we take into our thought or action exhibits colourfulness in all its phases. So our thinking gets vitiated because of the colours we have accepted. Certain things appear to be correct and certain things appear to be wrong not because they are right or wrong or good or bad but, because we think so. Our excessive attachments to the environment and other the surroundings of a similar nature create heaviness and grossness. Excessive attachment - please note the word. Attachment, we can't help because we are attached, existence means attachment. We have got to live together, we can't help there - environment. Subtleness is lost and everything that comes to our view is interpreted in the same light. We don't accept the thing as it is and then try to give our interpretation, our view of things. This not only veils our understanding but the heart and brain also get affected by it. Not only we don't understand properly in proper perspective because we have a pair of blue glasses but it also affects the future understanding. It affects our brain, it becomes the part of our future samskaras in our head. We read some story of Krishna and then it gets into our head and we think that that is what it is from our angle. It was the same of tendency of mind which displayed itself through all the writings of men of knowledge and learning. Now here it is a revelation to all that whoever is trying to write and we are also writing and, they give their opinions the way in which one has understood the subject, it sometimes helps and sometimes spoils. But simplicity is our approach, behind everything there is a nakedness of silence and that is the Ultimate God. Moments of such silence is what we experience everyday, the nakedness of our being we understand everyday maybe for a few seconds or for some minutes. Ripples are there and so long as we don't have waves it is all right. And when we talk about the Ocean of Bliss I don't know how many of you have really understood what exactly we are striving at. If it is a wave we definitely, but, to keep you calm it has to be some sort of a ripple. Perhaps for the want of words we use several words and then each word we use has got its connotation in your head, your own understanding of that and then it vitiates your understanding further. It colors it. For thorough understanding of things one must have practically attained the state of mind required before one can go out to explain it to others. If we don't experience during our sadhana the states of calmness, any amount of our talking about the books of Babuji Maharaj is not going to make us wiser or the person people who hear wiser. Academic approach of the subject is of no use. Experiential approach is what is required. Our academics is based on our understanding, the concepts that we have developed and the inputs that we have got, the language that we have developed and all this are going to affect our explanation or understanding. But experience is simple, direct. Anubhava is direct awareness. The same was the case with our sacred Gita and that is the statement that must be understood well and perhaps it must be taken with a pinch of salt by many, because it affects the commentaries that have been given by great people on this subject. I may say here that Bhagavad Gita bhashyas given by the great acharyas are attempts to substantiate the relative points of view of the acharyas whether it is Advaita, Visistadvaita, or Dvaita or the Bheda-Bheda. Each one of the commentaries that they have given is only trying to substantiate their point of view and not to tell what exactly is the truth. That is the misfortune. We inherited it. Some get attached to Ramanuja, somebody will get attached to Sankara and third person to Nimbarka and what shall we do? We fight, we go on arguing saying that, this is correct and that is correct. We don't try to understand what Lord Krishna has said. There are numerous commentaries and more are still being added. That is true but I must tell you both my self and brother Parthasarathy had an intention of writing a GitaCommentary, we wanted to write the Natural Path commentary for the Bhagavad Gita. Then we went through this article and both of us came to a realized position that better we keep off it. The exercise was something that both of us thought very seriously about it. In this article you will see some points which made us think that perhaps, we should do some research on this. But then we left it there. It doesn't prevent anyone of you to try. Almost everyone attempted it from his level of learning and reason. Please note that learning and reason, for the people to understand it from the same level of thinking. You come to a level and according to that you expect, other men to understand. But though their physical labor in this respect may be appreciable to some extent, the actual purpose is not served at all. Because Gita commentaries are very voluminous, they run to many pages. Quite a lot of physical effort has to be gone through. Those days poor people, who without any computers to type with, without any light, they must have put lot of physical labor, in relative darkness without light, without the medium of ink, writing on some leaves. It must have been quiet an effort. And he says he is not very charitable here. He says to some extent physical labor is appreciable. I would have been happy had he left it there. My mental tendency is such, that he could have atleast left it there. But he added to some extent. Almost denouncing their approach, because what is it that they have done to merit this type of statement. If you put that question, you know they tried to misinterpret Gods version, and that is something that nobody can accept, and it requires to be denounced. So the denunciation is not because we accept the learning or reasoning, but because there is a total preservation of what the Great Master and the Gitacharya were telling. The actual purpose is not served at all; and to be more frank, the commentaries have made the original text all the more complicated by putting the bare truth under Coverings or misconceptions. This is the mistake that warns us to take a very critical view. In other words we increase our own limitations by adding more and more complexities to it. I can in this connection tell you a very good feeling that was expressed by one of the abhyasis, accustomed to sing stotras or hear some songs - all Divine. He said, those things are affecting my meditation and therefore I am leaving that. Very few people have got that much of wisdom to arrive at. Because we try to continue to recite those slokas or poems, songs etc all in the Divine name. During meditations you can surely do it otherwise. But his objection was not that of doing it otherwise. He says because I do that and that is grossness and that has come and is affecting my meditation. Because during meditation it affects me. Here it is a very practical experience most of the abhyasis must have had it. But they have not got that wisdom, the tinge of wisdom to leave it, because grossness clings. It gets itself attached. It may be Hare Rama - Hare Krishna or something else. It does not matter much. I don't want to go into the details nor mention the name of any person. But the dairy was something which made me feel, here is a viveka of different order, which is generally passed on as sattvic nature. Yes it is passed on. Nothing wrong about it. We generally take it. Who said it? My tradition said it, that is the colouring that I have got. That is the notion that I have got from somebody else. Over a period of time I developed this. Similar is the case for the worship of God, who is represented as physically similar to man, with the only difference that he is a superior Being and has a bigger sphere in proportion in his bigness. This perhaps is a very indirect reference to what we call the visvarupa darsana, that was given where you have got the portrayals today made of visvarupa darsana, saying that He is a very mighty Being with the head touching the heavens and the feet touching the patala all sorts of things. All these are our notions. So many Gods and all put together as heads. Sahasra Sirusha Purusha as been told. Reality has been distorted to such an extent, that we are lost in the unreality. The Great Acharya gives a message. It is not for realising the Ultimate that he gave but there was a need there. Somebody was suffering from dharmasankata. The problem had to be solved. So let us understand the context in which it is given. It was in accordance with the need of the time that Lord Krishna revealed the truth depicted in the Gita to Arjuna. Need of time. We must be highly indebted to Him, for all that he put forth for our benefit. Which in course of time has become the guiding light for us all. So here is a positive assertion that what tradition has been saying that the Bhagavad Gita is a source of which we can draw inspiration. He never said no. If you read the earlier paragraphs only you will come to the conclusion, that he has objected, what he has objected to was the commentaries. Not the Gita proper. Please understand the difference because that is what exactly is our difficulty. It was not merely an ideal discourse. But the actual revelation of the very thing needed for a true pursuit of the Divine path. Not for realisation. The Divine path is to be in tune with the Divine. Here live with Divine. Express the Divine. Show his greatness. Nothing to do with realisation as such. The Divine path ultimately leads you there. Here the point is the thing needed for a true pursuit of the Divine path. Kindly note the words. They relate directly to the various conditions which an abhyasi passes through, during the course of his march. We will have an occasion to talk about it. It related to the practical realisation of those conditions which can be attained through proper sadhana. We must in this context remember that Arjuna was always having the company of Lord Krishna, in his life. He was one of those fortunate persons. His exposure to Krishna is something that was continuous and constant and it made him a devotee. There was sadhana going on simultaneously which the Mahabaratha may not talk to us. But if you apply your head and then start thinking, if a person has been living with the Master all the time he could not help at least certain amount of effect of fomentation. There was sadhana going on. At least he had the wisdom to seek guidance at the appropriate time, and this he has been doing all the time, that viveka is there, that I do not know. He knows more. God knows more. Let us seek his guidance. Babuji said if you are in difficulty why do you think of difficulties, think about me. The difficulty will be over and I will also be there with you. But most of us keep worrying about difficulties during meditation and other times also. At the other time I can understand but why in meditation also. This is what we do. We do not want the company of God though he is very much available. But Arjuna had the wisdom. He was doing his sadhana. There may however be elevated souls present in the world today, who may be able to give you a glimpse of it, or create instantly the same state in you by the application of their own inner powers. My own approach is to think that it refers to Him, and to certain other members of his clan. The conditions that are infused by the trainers on to abhyasi is something that I have experienced, with my own revered father, and with certain others also. They used to put us into certain conditions and say do you feel this now. I have been dealing with all my colleagues in this aspect. Please own up the conditions so that you can foment others. That will give them the awareness of the various conditions and will motivate them better. It is not that it is not being done because there is another prefix here earlier which went namely the sadhana. He says which can be attained through proper sadhana. You must have proper orientation. You cannot have reservations. And there are few people who have expressed such awareness, when conditions were infused into them. They expressed their awareness. Here even amongst us here. But I would like that number to swell and you should have the whole community of people who believe in Sri Ramchandraji to say yes this is what it is. I only pray that, this prayer of ours is granted. I proceed further. Let us here consider how much time Lord Krishna could have possibly required for speaking out the total text of the Gita as we find it today. The armies were standing face to face on the battlefield, and the war trumpets were sounding loud announcing the Zero hour for action. How much time was there at the disposal of Lord Krishna to bring Arjuna round to the proper course of preaching a sermon to him? The recitation requires atleast a few hours. Here I can say people have been reciting generally taken of as one and half hour. I have come across one great gentlemen who was able to do around 45 minutes, very sincerely, because he knew it thoroughly up. But it used to take 11/2 hours for majority of the people. How could that be possible at that critical moment? Evidently he could have taken more than a few minutes for it. This is of course one of the commonest criticisms against Gita. I don't have to say that this is something new. But then he comes down with a different answer. He doesn't say all these things to prove that Gita was a false thing like Christian missionaries who will ask me to believe, or some Sanskrit scholars who will say, that this has been interpolated later into the Bharata, into the parva. This is how these are all the various view points taking into consideration this point, that it will take a long time. That approach is different, the answer is different here. The fact is that Lord Krishna actually transmitted to Arjuna within a few minutes all those mental states necessary for the purpose at the time. Here again, for the purpose at the time is the transmission. Not the Ultimate, as the bashyakaras would ask me to believe. Really they were the very conditions which an abhyasi passes through during the course of his march. We will have occasion to talk about it now. The process brought Arjuna instantly to a higher state of spiritual consciousness and purged out the feeling of undue attachment from his heart. So far the only purpose Gita has served on that day for Krishna was to get some vairagya. He was having undue attachment to so many people, brothers, sisters, uncles, grandfathers and fathers, gurus, children and all these problems were there in his head. And he had to have certain amount of vairagya to act. That is what he has done, he says and purged out the feeling of undue attachment from his heart. This can as well be possible today if a personality of that calibre is there. I would ask you to note the condition of Arjuna is something that is a must. If you want to have such a condition given to you. Do we feel the need so much, is there a dharma sankata problem for us, to that extent that Arjuna was having. Don't compare yourself to anybody who is an Arjuna. Have you not compromised yourself earlier on all such dharma sankata issues. You have found your own answer. You did not feel the dharma sankata then, where is the question of getting help. Where is the question of getting the vairagya who is to grant whom? Do you ask that? "UCHAMI TWAM DHARMA SAMMUDATHE TWAHA". But is that what your condition is. You have compromised. Your dharma says that you should. There is a basic dharma. There is a duty. But then circumstances do not permit. But at that time did you ask this question of dharma sankata to God and then say please tell me what am I to do? No you took a solution on your own. You took a decision on your own. And we say that you sit in a particular place for meditation, have a separate seat for that. But one prefers otherwise. All your dharma sankata problems are being solved. You have got your own solutions. Your viveka is such. But then that Great Man because he was an abhyasi, he was a sadhaka himself, Arjuna asked Him, What is it I am supposed to do. I seem to be facing a big problem. Was that an incompetent warrior, who was asking, pleading for mercy from God, saying that please support me so that I can fight the war. He was not asking for help for fighting the war, that was not his request. He was not saying please give me the confidence to fight the battle. No he did not ask for that, because most of our misunderstandings are like this. But as it is too commonly witnessed, people hear and recite Gita for the whole life without taking the least effect thereof. I don't have to say anything more on that. None has so far ever turned round like Arjuna, inspite of hearing the Gita for years together, nor attending the Gita yagnas that have been very ritualistically being conducted now and then by our brothers. They do it. Yagnas, Gita Yagnas. I really don't know what it means. But then they do. The reason is that those who recite to others are not capable of transmitting its truth in their hearts, on account of which no effect is produced upon the hearers. Please note this is the point that I have been trying to drive through whatever modern gadgets we have got. We are fortunate to have the messages of the master recorded in some CD's. When you hear it you feel the transmission is coming to your entire being, you get affected. You get into the state that is being expressed there. When you listen to Dr. Varadachari you get into that state. Perhaps we do not get into that state with others. Have that wisdom at least to listen. One did not have these facilities earlier, fortunately somebody recorded and it is available. I have been pleading with all of you to hear, read if can, but hear, at least those who can afford to, I don't think it is too expensive now a days. Please kindly hear Master everyday. Some message at least. It helps a lot. This is the point that I am stressing. The reason is that those who recite to others are not capable of transmitting its truth into the hearts on account of which no effect is produced on those hearing. But if you hear the Master the effect is felt. Why do you want to lose that opportunity? It is a positive aspect of it that I would like to present. For that purpose it is necessary that the reciter must have a practical approach up to the conditions related therein, and should possess a strong will and a spiritual force necessary for making his own voice vibrant so as to carry the effect of the sound right into the hearts of the hearers through the process of transmission. I know majority of you do not heed to my appeals and requests but as I told you I am a condemned optimist. I go on repeating. I have enormous patience and I thank Lord for it. Sometimes it is not to your liking also. It is not want of something that makes us not hear. It is the want of our desire, our will. The will to improve ourselves. Our will to hear our Master, because our noise is too loud. The inner noise is too loud, more than the outer noise. Then alone can the recitation be useful to the hearers. Lord save us. If you are capable of reciting, recite. As for the teachings of the Gita we are ever being told by teachers and preachers of high rank and repetition that man should never consider himself to be the actual doer of things. This is true. But at the same time it a quite evident, that mere reading or hearing of it is of no avail unless we take up means to achieve it practically. Take up means to achieve it practically. But we are always in the dark about those means which are necessary for the purpose. Nowhere can the slightest hint be traced out in all other discourses. The result is that the hearers are wrongly led to the conclusion that only the frequent repetition of the words, 'I am not the doer', is all and enough for them. Of course this is again a hard hitting on the mahakavyas. Go on repeating the mahakavya you get the knowledge. I don't know how? Truth is buried in the name of courtesy, etiquette. In the name of trying to be kind to others, one is causing more harm because he is doing more offence not only to me but to the truth in that matter and one need not be kind to such people. But then that leads to civic, would that be a civil age, that we are responding, is that social manners to say so? I don't know. Maybe I am not a social being. If frankness is something that makes me not a social being, I would prefer to be that. Why should I give up frankness? Why should anybody give up frankness? Any way that makes you think. It is in fact an inner state of mind in which an abhyasi does not create impressions upon the heart. This sentence almost seems to have been lifted from REALITY AT DAWN. There he says, you develop, that is a first step in our system. You develop this attitude. I am then to support you. Think that the effect of Pranahuti makes you feel the presence of the Divine. Think that every action of yours, every word of yours, everything that you do is the Master's and you stop forming the impressions and this is what is supposed to come to us. This is the basic thing that is required. This is the first step in spirituality. Impressions upon the heart don't get created. What exactly does it mean? He said the future is abolished, which is demolished, we don't form the future at all. We don't have any karma to take us further. What ever is our bank balance let us clear it off, and afterwards nothing else. So that is the first step. Sane step. Consequently, a feeling of being a doer does not arise in him because of the spiritual condition that is infused namely of diverting the flow of consciousness from the lower portion to the upper portion and then further diversion to the atma chakra. If it is done along with the support from the abhyasi in the proper way there is no reason why we should form impressions. If we are forming impressions it is by choice not because of the system. When the impressions are not caused, the sanskaras are not formed and consequently chances for bhoga do not arise. The formation of sanskaras is thus stopped. This is quiet essential for those on the spiritual path. This was in fact the actual state which was transmitted into Arjuna and by the effect of which he at once rose to the level of higher consciousness. Higher consciousness not of the Ultimate Brahman here, it is from 'L' to the 'U'. Please note it. The great work done by the Great Master on that day to Arjuna is what is being done to every one of us here by our Great Master here. Please be aware. At least have that much wisdom of the stupid Arjuna now. Why I call him stupid is he forgot about it later. Only during the war he maintained that. Later he thought that he is the doer and then he has his own story of not capable of saving the family of Krishna. Those who know a bit of Bharatam may kindly interact on yourself. We are constantly taken to the level of Arjuna, but instead of holding it we leave it. We don't hold. The oral expression given at that time constituted only 7 slokas, to offer brief hints to illustrate the condition acquired by Arjuna through transmission. This sentence is what made me and Parthasarathy think, we should locate this first 7 slokas and then try to write a commentary on that accordingly then we thought the best thing is to leave it there. We think that we have located but we do not want to say so. We don't know. He has not mentioned therefore we don't mention. I would not like to be better than my Master. As I told you these types of pit falls are there in sadhana. We think that we can do something. We go a long way in that direction, but then some wisdom comes, because is it necessary at all. The point is taken. What does it matter which sloka refers to what. The point is well taken here, the problem is over and these are all what I consider deliberate attempts on the Master just to make you go through the bhog. We have to go through the bhog. Some trap is required for that. We should enjoy that trap for some time so that we can move further. But from where will we get this strength? As Dr. K.C. Varadachari would put in his introduction towards the book TOWARDS INFINITY, each knot if you get the condition from that it is almost like a rocket, you will get the power from that to move on to the next, Shoot up to the next. So from where do you get this in higher conditions? We have to think about it, then the power is generated, then wisdom dawns, then we move on, then we get to know. Almost it is similar to TOWARDS INFINITY. The next paragraph starts with the state of Atman. Viveka and Vairagya are over. The state of atman described in the Gita is a further clarification of the same point. When one has practically attained that state, he begins to feel the same all through. This is in fact the actual state of realization. Not the Ultimate realization. Great stress is laid on the Gita upon nishkama karma or desire less action. One may go on saying like that forever, still it may never crop up within him unless he adopts the means and practices it for its achievement. This is in fact a kind of layavasta (state of merging) without which the vision of the Virat as displayed to Arjuna, could never be possible though proper capacity and advanced insight on the part of the abhyasi are also essential for the purpose. Now why I said that realization is not the Ultimate is based on this sentence. This is in fact a kind of layavasta. It is not the ultimate Brahma laya. The mistake is that of the typist to put the capital R instead of small r. We realize certain things at several levels. Each one is realization which takes us to the next step. Each layavasta is a preceding thing or disturbing condition for the higher state. This layavasta here is the base from which we have got to move on to the next. Nishkama karma-when we know atma jnana that we are dependent upon Divine, then only it is possible for us to do nishkama karma. To think that everything is being done by the Master is the first step. It is not directly nishkama. We perform a yajna, we perform a yaga or we wage a war or have a debate, one can always think that it is Master in us who is performing. For what? For achieving that goal. The war was not fought for nishkama. It was for kama. To destroy everything that is bad. The war was not for nishkama karma. The kama was there. Nishkama is something that comes next that is an awareness that we are entirely dependent on the Divine and the Divine himself is doing it. The first thing is we think that the divine is doing it. The next thing is the Divine himself is doing it. That is the firm conviction. That is a state of feeling that is the slight shade of difference between these two and once that is established and the dependency is established in our mind then the nishkama karma develops. Otherwise it is only kamitartha. That is the reason why majority of the receivers got stuck up here. They use those words. They don't have the feeling. They say so but they do not believe in its implementation, they don't want to yield further. The kamitartha is still there, kamitartha pradayani. We can't help it. They are the bonds of the religion. On witnessing the scene of Virat, even Arjuna cried out that he could not bear to see that dreadful sight. The reason was that the Layavastha which had been transmitted into him related only to the conditions of the Virat desh, while the scene witnessed by him was the display of the full force of the Bramhanda Mandal, which is far beyond the region of Virat. Of course this refers to the Parabrahmanda condition but that the main point I would like to thrust here is the vision that he had was one of seeing the results of the war already and what is going to happen there. It is a purposeful thing. He was trying a message there. You are not the person to do anything. It has been done. I had a fortune of seeing a similar thing when a dharma sankata came and then my vision granted me a relief which I alone understood but for 10 months I could not come out of that feeling. It was a continuous flow of water from my eyes. Those of you who know me and at that time moved with me know, that the moment you uttered the word Babuji I used to get into tears. Heart is not capable of holding that vision. But it is not one that is described in the cinemas. I am again telling you, you don't see every thing relevant or irrelevant there. You see only that which is relevant to you. That itself is a ghastly picture. That itself is something which we cannot swallow. We don't see everything. What is relevant alone will be told and will be useful and the irrelevant things nobody will be interested. Neither is God interested in wasting our time. He would ask you rather to think about Him rather than know irrelevant details. Here these are some of the notions people have got namely Virat means you must know everything. It is true, that everything was there. But they are all at the backdrop. But the main thing message was there. The message is more important for us. Anyway I can only wish that you people develop that much of insight and that much of yielding to the Master and the vision should not be an impossibility. If there is necessity for it, it there is a dharmasankata. As you feel it, dharmasankata may not be felt by others. It is in the whole war Arjuna alone felt that dharmasankata. His brothers were there. They did not feel it. The other side also there were people, they did not feel it. It is not a universal problem. It is the problem of one person and to whom alone it will be given. The plan of action is given at the Parabrahmanda. More concrete plans emerges at the Brahmanda. So when you are passing through your march to Ultimate you get to know your own fate. The ripples are of a different idea. Why exactly do we get this thought. If we apply our mind then, we get to know what is the base for it. That leads us to further details of it if necessary, otherwise it gets washed out. By the grace of the Master it gets washed out. Sometimes certain ideas keep on coming to us repeatedly, then we understand what is the base. Go deeper into the meditation not at the heart, because that is the place of confusion. Try to go up, try to yield to the Master. Try to think about Him. Then we definitely understand what is the base. What exactly is the crux. We are told the problem, we also get the wisdom to solve. But whether we follow the wisdom or not is a separate subject. Because majority of us know what to do but we will not do. There I think, will is required, that is what is the part of sadhana. Gird up your loins, as he puts it. The common complaint is that we are not able to do. That means we are lazy and don't want to better ourselves. It was in fact this sphere where from everything comes to the material plane. The entire plan of battle of Mahabaratha was there in astral form. It comes out in details. It is not something that we have seen in some books. It is a plan of Mahabaratha itself as revealed to him. Then he knows what is going to happen. Nimittamatram then he could become. It was the vision that Lord Krishna brought to Arjuna's view after pulling him up to that level. That is he had to be taken up to the level of the Brahmanda. Make him understand what it is, and this is not something that you read to him. We have this condition. Because we have learnt the habit of hearing, most of us are not responding to the request. That is again one of the blemishes. But people try to hear rather than participate. I don't know why because I think the prasangas have been there, and then made everybody an adhika-prasangi. Instead there can be a bodhayanthi parasparam all the time. Today's transmission, if you have noted, it is something coming from one of the highest regions, giving us a taste of the silence. Some of us might have felt it and some of us might not have felt it. Those who have not felt it would be for them to ponder over why it is so or is such a disturbance which they think is a disturbance was something really so or is their reaction to a situation. It is for each one to understand. I think that type of dialogue has to start, if you want to proceed further in the path. Even Gita is a dialogue. It is not one way. It is a dialogue. But why dialogue is lost? Why gurus are asked to go on talking all the time. Why is it we are prepared to be just mum like goats and sheep. I don't know. I have no answers for some of those questions. Some people may not however be induced to believe it as it is and they might have their own reasons for it, surely to do business they will not accept this, which painter will be happy to say that I can't paint. Which singer would be happy to say that I can't sing this and it is those songs and those paintings that has brought us to this level. But I may assure you that though normally wanting in practical proof it is quiet possible and practicable even today, provided there be a personality of such caliber, and provided the sadhaka too be capable of being lifted upto that level. If you take my word for it, I am a living proof here. I know what it is, and my aspiration is that every one of us here should be having that and it is not an impossibility provided you have a dharma sankata of that nature. Do you respond to your problem with such seriousness? I do not know. I was blessed. I was trained like that. I can't accept things unethical, that is why I am being accused of being very rough. Honesty is always wrong. Nijam nishturam. You won't accept it. But then when the system itself was getting into the difficulty and with the co-operation of all of you we are now trying to present the system in its purity. I had to face this question. I had to go and ask my Master, am I to continue or am I to leave. Are you a hoax? That is the question that was in hand on that day. That was the question. That was the question I had to ask Him first. Are you a hoax? If A & B are the points that need not be meditated upon, why did you write the Efficacy of Rajyoga? Why don't you withdraw, You know the agony of the soul. I am a very good disciple of my Master. I love Him. Who would like to go and ask an inconvenient question to a Master? Who would like to hurt Him? Determination had to be made. And you know what is the dharma sankata when you put a question to a Master. Most of us are not having that much of courage to tell this during our silent prayers. We dare not. Please come out of this. Have the courage to ask the Masters. They are too happy to answer. Master said immediately that he will meditate on his Master and tell the answer. It took about a minute or a fraction of a minute and then he said what INarayana say's is right, go and announce. I say this before you today, and you know what I got as a reward for the service to this, next day I was given the darshan. Social relationships have got their own limitations. Please note and let this not interfere with sadhana, put down your feet firmly and then say my sadhana is more important. It is for you to come out of your own social obligations. We now come to the next stage. The Gita also emphasizes the importance of duty which constitutes the very basis of the social order of the world. So duty we have to do. It falls within the scope of Rajayoga and it is immensely helpful in bringing out the cessation of samskaras. The state commences when all senses are silenced, the indriya nigraha is talked about. When does indriya nigraha become possible? Only when we do it as a matter of service to the Divine. If all the indriyas are dedicated only to the service of the Divine even while discharging our duty to our family members and to the society, then that person is considered an indriya nigraha. Not a person who sits on the top of a tree and then says all my indriyas are under control. Or a person who simply floats himself up in the sky and then says I have got indriya nigraha. All sorts of ideas are there. But that is not indriyanigraha, actually they are people enjoying the indriyas. Mere saying or hearing is of no avail in this respect. It is only to be practiced and for it a broader heart is required. It is not so easily attainable in a brief span of time. Please note it here, majority of us have got the problem of controlling the indriyas and we say, please meditate on point A and B. Immediately next day the person says it is not controlled. Please note here, it is not easily assignable in a brief span of time. Persistent effort is required. Persistent labour with a proper means is essential for it. The means are given by the Master and persistent effort is our job. It is likely that people may not like to pay heed to what I say herein but soon the reality which has due to the effect of time, got covered with complexities, shall be unmasked, made naked and the people shall begin to realize its true significance. So however much we try to misinterpret our Master, please note that he is definitely going to unmask it. So don't make any such effort. Best thing is to be in tune with Him. Don't say this is not important. People who think they have surrendered have surrendered to their wish and would like their Master also to surrender to their wishes, by saying please grant me this wish. Master is being asked saying in the name of surrender he should grant this wish. So not only you surrender to your wish but also ask Him to surrender to your wish. That is prayer. May the time come soon and that he has got to save us. Amen! He is also not sure. He has to pray there. The great Master is in troubles here. That is the amount of grossness we have picked up, that he says Amen!. So see the sarcasm, see the plight, see the disgust, see everything behind that word. Blind faith has both its advantages and disadvantages. It may be of immense value where the guide selected happens to be really one of the greatest calibre and one who has attained highest approach, like Lord Krishna. Surely Arjuna was saved. Blind faith surely, blind faith, there was nothing else. He had enormous faith in Lord Krishna and then he accepted it. If you pardon me, If you also share with me the same feeling you will agree that I have also the same faith and the same Master. I have blind faith in what ever he has written. Even when it is intellectually contradictory to me, I don't question Him. I question myself. Perhaps I am wrong. My input is wrong. Better rethink about the whole thing, have faith in what he said. As he Himself said that in the beginning of this article, He says, enough rubbish we have collected. We try to see with those colorings. We try to understand the Master from our angle. Not from the angle from which he is talking, but from our angle, without laya you don't understand from his angle. But if unfortunately you get yourself attached with one who is not up to the mark but has caught you by his learned discourses or displays of miracles. Your blind faith in him will lead you quite the other way to mere delusions and deception. I don't have to comment on that. You understand there are enough number of gitacharyas going around. We can go to any one of them. All in the interest of trying to, let me hear what he has got to say. These are the most humblest ways of fooling ourselves. The oft repeated claim is that there is nothing wrong in reading other literature so that one may apply his wisdom. That means we don't have faith here. If we have faith we will not go and care to see other books. The fomentation alone can make you yield to Master and then expect that the itch of the mind will go. Mental itch is a very bad problem with majority of intellectuals. I have gone through it myself. I have been warned by my Master, once he said you first give up your intellect and then talk to me. I said very good. That seems to be hard to obey and I have been deliberately avoiding reading other books. Not that I don't come across them, I avoid. But still the itch is there. I should accept that also. I do read now and then, only thing is awareness comes immediately that is all rubbish. So I don't continue with that book. In that case shortcomings too will remain out of your view. This is what is happening. People are becoming blind to the blemishes of their Master, since you have undertaken to follow him blindly. The result will be that you will not be able to attain the goal. The goal - you will not attain. You will attain something surely. It is therefore necessary for every one to think twice and over again before reposing his faith in anyone. In my opinion, when we come across one whom we think to be capable of guiding us on the path, we must have sufficient association with Him to judge how far the tendencies of our mind are being effected by it, i.e, whether they are gradually silenced or maintain their usual trend. I have got a clarification to you. People have accepted this, most of us have accepted that, we accept a person before whom when we sit supposing that there is a calmness of mind that is coming to us from a superior, but it is not a one time process. Maybe you don't feel it first time. This is the reason why Master says we must have sufficient association with Him. Arjuna had a long association. You should have association with a person whoever it may be and then come to a judgment. Don't say I have sat before him for a day, and then I did not get calmness of mind, therefore there is nothing in Him. It is a very bad remark. It is unjust and uncharitable because the amount of sensitiveness you had on that day is not known. The mistake may not be the other side, it may be yours. So give a fair trail. See what it is, then come to a conclusion. That is the clarification we get for one of the sentences of Reality at Dawn. There he says if you are going to sit by His side you should feel calmness. Lalaji says if you sit by the fire will you not feel the heat? If you sit by the ice don't you feel the cold? Similarly if you sit with a good man don't you feel and then immediately we think we have judged the fire and the ice. They are purely physical things. Comparisons they have nothing to do with spiritual things and spiritual things take their own time by the time they throw the effect on you. But one positive factor that we have got is the very first sitting in the introduction provided, if it has been properly done, one definitely will have the taste of silence, even if it is short. Even if you don't have it immediately as Revered Babuji puts it within a matter of six months you are going to feel it, if you practice it. We must try to understand whether his association is causing the same effect upon our heart as it finally must. In the present age of degradation such guides or masters may be rare no doubt, and those having a command over it still rarer. Now majority of the people who are following the system who are the disciples of Ramchandraji, are spreading His message are surely Masters who have the condition but do not have the command. That is a relative possession of the command. Some people have it more. Some people have it less. My appeal to all abhyasis here because you are also following the same thing because you are Masters in your own way, you are definitely trying to be Masters of your own self and there is nothing wrong about it is "don't be slaves. Aspire to be Masters. Love as Masters". Pass on this message to others. Say that yes this is what I know, when somebody gives you a degree in a university, says that you are an M.A or M.Sc or a Ph.D, you think you are a master of the subject. Here you have been accepted by somebody as a fit person for spiritual progress and that is your Master's role. Already that much of wisdom has come to you. It is not without wisdom you have come. Why do you want to say that you don't have wisdom? Express it in your own way. Foment it to the capacity that you have got. Try to improve your capacity. Try to have your command over the subject more and more. The very presence of you should inspire others, as Babuji puts it in another occasion, namely be infectious. Your spirituality should be infectious. The other people should not be capable of saying no. We should be infectious. Unrest and disturbance are the predominant features of time. The modern civilization is responsible to a great extent for this and we have had an occasion to talk about it and we know that it is so. It now requires a good deal of time and labor to over come this disorder. Good deal of time and labor. Please note. It is not a miracle that you are going to get. It can be removed only through sincere love and devotion to the Divine Master, This is in the last charma sloka of gita. "SARVA DHARMAN PARITYAJYA MAMEKAM SHARANAM VRAJA AHAM TWAM SARVA PAPEBHYO MOKSHAYAMI MA SUCHAHA" Love and devotion to the Master and yielding to Him totally that is the state of surrender that we have got. He has been talking about surrender. To whom do we surrender. To a competent person we should surrender and we have a competent Master before us. With whom should we move. We should move with the people who share the same thought. "Bodhayanthi Parasparam ", you and I should move together, developing our confidence in the Master everyday. Aspiring all the time to become Masters. If Radha is a Master with Master, Krishna, Yes, her soul has become a Master and if somebody is worshipping her, I have no objection for it. I don't want that everyone of us should become aspirants for such worship, but we should be aspirants of company of that God. You should aspire for it. All the time be in His company which is there, and this in all respects is only unfailing instrument for us, and the surest path of success.

2003 SriKrishna Janmastami Celebrations: Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)

Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation,

Play Episode Listen Later Dec 17, 2020 30:05

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: FREEDOM AND LIBERATION 1. "Lord Krishna has made it clear in the Gita that worship of gods may lead you at the most to their sphere only, which is a limited one and far below the point of liberation."[Reality at Dawn pg 7] Those who think that they can continue to have their own mode and method of worshipping deities and functionaries and also practice the system of sadhanaas advocated by our Rev. Master would only be swerving away from the path, sure they may return to the path but who knows that may take ages and many lives. 2. What makes us go astray and seek to a) find solutions in deities and other modes of worship and b) find similarities between our method and the so called traditional methods of praise (stotra) and incantations (mantra)? It is only the problems of our life which we sometimes feel as miseries and our desire to get happiness through such methods. Master states that "I wish you to be ever happy, but happiness consists in the due discharge of one's duty. The Gita lays so much stress upon it. It is in fact the very life and soul of spirituality. One must be prepared to face boldly the difficulties and the worries that happen to come across one's way on the path of duty to all those one might be concerned with. This is but a petty sacrifice which is nothing in comparison to the sufferings of all our successive lives. The only thing I insist upon is the due discharge of duty towards the world and the Divine, and that is all and enough for the attainment of liberation within this life. [Silence Speaks pg 381] 3. The problem of life is not just seeking pleasure or even happiness during our life time, but to seek permanent happiness that is attainable only through freedom from our desires and wishes. Until we find this freedom even as Swami Vivekananda put it we do not know the joy of freedom itself. For this one needs to be freed or liberated from the bindings of the desire and wishes. What is the way and how do we accomplish it in a practical manner. Master says "......, if one is to be brought to the stage of Liberation, "...method for it would be to divert his soul towards the Ultimate. The result shall be that he will go on developing till, by the last moment of his life, he will finally reach the destination and attain Liberation. I can proclaim by the beat of the drum that none except a worthy Master having at his command the power of transmission can ever bring forth such wonderful results, and that Raja Yoga alone is the path which promises sure success. But this can fall to the lot of those fortunate ones alone who are actuated by an earnest longing for Liberation and are really destined for it. The various successive steps of yoga laid down in Patanjali's system are all included in the one routine process ...and are covered by the abhyasi without undergoing each one separately. But since that is possible only through the help of Pranahuti, I wish more and more abhyasis to come up to it and be profited thereby. [Silence Speaks pg 423]" 4. "Moksha is commonly presumed to be the final point of most religious pursuits. But moksha may be represented in two ways as salvation and as liberation. Salvation refers to a state of temporary pause in the normal routine of birth and death. This temporary suspension of the normal routine may, in different cases, extend to different lengths of time according to one's attainment. During that period the soul enjoys freedom from rebirth. But after the expiry of that period it returns again into the world to assume a material form. But in the case of liberation, when once it has been achieved, there remains no possibility of the soul's return to the material form. Liberation is literally the end of the routine of births and rebirths." 5. "Liberation has today become very easy because of the presence of the Divine Personality. The conception of people does not generally go beyond the point of liberation which they take to be the final limit of human approach. But that is a wrong idea. As a matter of fact liberation is the lowest attainment on the Divine path, hence it is just like a toy for a child to play with. Beyond that there is yet a lot to be achieved. The Infinite Ocean lies still ahead. It is a limitless expanse. Have your eyes fixed upon Thatand only That, and go on and on to trace it out." 6. Master says that "I have a heart ever ready to help anyone who might be in need of help. I take the job not as a master but only as a humble servant of humanity. There are and have been masterly gurus who work and have worked as masters in their time, but I prefer to be a servant instead, and to work as a servant for the good of the people in general. Please do what you are told to do, and keep me informed of your day to day progress and also of the difficulties if any. I may assure you that you can achieve the goal very easily if you go on persistently with constant remembrance." 7. Our Grand Master who throws fresh light on any subject that he touches says that "Attaining freedom from miseries is liberation. Liberation is both permanent and temporary. When the liberation is such that the bondage of sorrow is never felt it is permanent liberation. [Truth Eternal.pg135]"That which is the cause of bondage, when reversed, helps in attaining liberation. There are three causes of bondage: (1)Remembrance, (2)Meditation, (3)Bhajan. When the practice of these three is associated with external things, the result would be birth and bondage. And when they are practiced at heart internally keeping the goal constantly in view, it will result in freedom from external and surface bondage. Remembrance means remembering again and again; Meditation means having the idea; Bhajan means contemplation or continuous meditation. Reverse these according to the instructions of the Master. There should be resistance to outside impressions, and the inner veil should be removed. Then gradually the meaning of liberation will become clear and liberation will be attained. [Truth Eternal. pg 138] 8. The impressions and samskaras that we form we know are what we reap as results of karma. Master says "As for Prarabdha Karma, I think and see in my vision that they are in store for bhoga, as every action of body or mind produces some effect. We can attain liberation when we have cleared ourselves of all the past impressions. It is of course a tedious task. In Raja Yoga, they appear for bhoga in an almost fried up state due to abhyas and good guidance. The process of bhoga is also carried on during sleep provided the Master - the essential need in spirituality - is worthy of the task to bring these things round for bhoga in the dream. We have only to unveil ourselves through devotional practices. [Silence Speaks pg 330]" 9. Master asserts that "As long as all Samskaras are not thrown out, there cannot be Liberation [Silence Speaks pg 281]" 10. He gives us enormous hope and courage in attaining liberation by making a categorical statement that "Our system is meant exclusively for the attainment of Liberation and beyond, hence, far away from baser ideals I impart the same to every one even from my first contact [Silence Speaks pg 216]" 11. Master makes it point to stress that Raja yoga is the only means for attaining liberation. Once an aspirant asked me whether the word "Raja yoga" was used by Lord Krishna in Bhagavad Gita and the answer for that can be only a "No" but such queries are quasi intellectual and trying to avoid the liberating force of the Master Lord Krishna who in so many ways said that what the doctrine expounds is the secret doctrine of the Rajas. Be that as it may. Master asserts that "As for the attainment of liberation or complete freedom almost all the great sages of the past and the present agree on the point that Raja Yoga alone is the path that ensures success up to the final point of human approach, and everyone dedicated to complete freedom must sooner or later come up to it." 12. Grand Master Rev. Lalaji Maharaj said that "Liberation means becoming free. Freedom from bondage is called liberation. These two conditions are related to the mind. Mind alone experiences. Mind alone accepts and feels bondage and freedom. This knowing and feeling is knowledge. When the mind thinks itself ignorant, and is keen about knowledge and is interested in it and knows it, it is called knowledge. Likewise, when the mind becomes perturbed on taking a certain condition to be unpleasant, it is called bondage. And when it tries to free itself from that condition and attains freedom, it is liberation or Mukti. Just as knowledge and ignorance are the states of mind, so also are freedom and bondage. Both are illusory and mental acceptations [Truth Eternal .pg 72] 13. Master wrote to an abhyasi "You asked me about Nirvikalpa Samadhi. It is of course a yogic attainment, but it will not solve your problem. It can bring you to a state of salvation but liberation is something else," (Silence Speaks pg 330). This state we know is one where there are no thoughts experienced by the aspirant during meditation. 14. Master clarifies further "Thoughts can be stopped just in a moment, but that will not be in our interest since for the attainment of liberation it is but essential to throw out the buried thoughts after having completed their bhoga" [Silence Speaks 110]. He also states that "We do not stop the thoughts which come to the abhyasi but we try to clean every centre of the nerves and the mind lake (Chit Lake) itself. We clean the very bottom of the mind lake from where the waves start. If we somehow succeed in stopping its waves, the matter which gives them rise will remain as it is. It is possible that by the force of the will the thought waves may be stopped, but the matter which had given rise to those thought waves remains. And if it is not removed, the liberation is not possible. We should proceed in a natural way so that the poison at the root may be removed. Our associates also complain of the incursions of the thoughts, but they are happy at the same time since they find thoughts less disturbing. We can attain liberation, as our scriptures say, only when we are free from the coil of past Samskaras or impressions. The present Samskaras are so much controlled by themselves that no further Samskaras are allowed to be formed. It is of course a spiritual state. And we come to it easily in Sahaj Marg when we go deep into the Consciousness. "[Silence Speaks 112] 15. He strongly affirms ".... that such a masterly type of spiritual training cannot be had anywhere but in our sanstha which runs under the kind grace of my great Divine Master. It is certain that the followers of such a highroad to Divinity have ever been few at all times and in all yugas. Only those who are destined for liberation are attracted to it with eagerness and zeal." [Silence Speaks 175] 16. Master while exhorting us to develop humility said "As a matter of fact all of us are like beggars at the Master's door, having a begging bowl in hand which the Master readily fills. But when the bowl is already full with things other than spirituality, the question of getting anything from Him does not arise at all, for anything poured into it will flow out at once. The primary thing for us to do is therefore to make ourselves empty of all these so that it may be filled up with Master's grace." "But it is a matter of pity that I find all my warnings going unheeded; few seem to be trying to develop that amount of capability in themselves. The whole atmosphere is surcharged with the strongest Divine force. Can liberation ever be so easy and cheap? It is definitely the time when everyone should give his entire attention to it, setting aside all other things and feelings. I do not thereby mean to induce you to give up your worldly living, discarding everything including your responsibilities and obligations, but only to give yourself up to your Master in a spirit of surrender, availing of the time as best you can. The Master does a lot for you even without your knowledge, to inspire you with the true feelings required for your spiritual uplift. But then there must be a true response from your side too. You must promote within him the intensity of feeling which might compel him to push you on and on. That is, as a matter of fact, your part in the enterprise and for that you have to develop intense love and devotion."[Silence Speaks pg 74] 17. Master states that "At the stage of liberation one is relieved of all the five kosas or sheaths, without which one's naked form could not have come into view. Complete freedom from these kosas is an essential feature of Realisation, and that is possible within the life-time of a man too. All these things shall come during the course if only one remains adhered firmly to his final object or goal." [Silence Speaks 392] 18. Master said "If we go with the full force at our command towards our main goal, the world would itself become a second thought. Go on doing the process of meditation till it is matured. This is the last stage of meditation. When we become one with the real thing, the things following it grow so dark that we do not perceive them. In other words, we become blind in this respect and our vision for the real things improves and we bring it to such a standard that we are lost altogether. When this condition comes we feel that we are in the state of liberation. If this condition is matured then there is the end of all miseries - no pain, no sorrow, no enjoyment and no pleasure. The machinery of body now works without producing impressions upon us. In other words, the body becomes an automatic machine which runs by itself as duties demand. Here is the end of everything and there is no making of samskaras. Here is the point where we surrender ourselves in toto automatically. This is the essence (Tattva) of the Bhagavad Gita. This is the condition which the angels crave for. It is reserved for the human being alone." [Silence Speaks pg 478] 19. Master wants us to turn totally towards God and treat all existence as his expression which we are duty bound to serve. He says "If we turn our interest towards God in the real sense, then all these things fade out in the end, and gradually the result will be that condition which Lord Krishna has described. What is that condition? Man begins to feel himself actionless and this condition, when it grows and reaches a high level, stops the formation of impressions or samskaras. And if one ever stepped into this condition and went on further, then what remains? One part of it will be what is called the state of liberation in one's lifetime called jeevan-mokshagati. What a word which people are trying to prove in many ways!" [Silence Speaks 372] 20. Master dismisses the notion that liberation is too tough for the grhastha and asserts that "The popular belief that the attainment of liberation is not only difficult but also impossible within the span of one life is a mistaken notion. Who knows, this very life of ours might be the last one to bring us to the level of liberation. Indeed our Great Master has boldly asserted that one can, for sure, attain liberation in this very life, nay, even in a part of it, provided one is really earnest about it and has the fortune of having a proper guide. This he has practically demonstrated in many instances which only direct experience can prove." [Showers of Divine Grace pg 61] 21. For everything there is a price. One needs to understand that nothing is acquired by no effort. Master stresses this when he says that " Everybody likes freedom. But few take care to acquire `freedom from freedom'. This higher stage is the result of total submission to Master Supreme. It is all absorbing attachment (bondage) to Reality alone, which liberates one from every other bondage. Liberation can make one free from all the earthly bondages. When a person wants his Evolution, Nature helps him. Doctor gives bitter pills to the patient, even when he loves the patient dearly. God wants to see His creation quite befitting, pious and clean. So it is the Law of Nature that He does everything necessary to open the door of Evolution."[Showers of Divine Grace 88] 22. There is a current belief among us that recitation of the name of the Lord Hari is all and enough to get liberation. This has led to many cults and religions. Master states that "Now about reciting God's name over and over again advised by certain sages as the surest means of Liberation in the Kaliyuga, I believe that unless we merge ourselves in the vibrations produced by reciting God's name we can never be sure of getting the desired result." [Silence Speaks pg 44] Please note the broad minded approach of the Master and understand that he is hinting at the almost practical impossibility of one merging in the vibrations of the name of the Lord. It is a matter of our experience that the same Name of God sung by some is more attractive to us than others. These Nam Kirtans set to music of sorts is more absorbing to the sensuous ears than the ones sung by devoted ones immersed in the thought of the Master. Frankly please introspect whether you ever liked the song of the Master " deenana..." The sensuousness made you feel that is not attractive. If that is the case of the Master like Rev. Babuji Maharaj what to talk of others. Let us see the facts and choose the reality. 23. Master asserts that "Our method is so simple that for this very reason it sometimes becomes very difficult for people to realise its true significance. Difficulties arise when people do not take God just as He is, but fit Him into numerous artificialities created in their own minds to suit their own taste and likings, and thus put Him completely within the sheath of maya. They worship Him as such, with the result that they themselves get engrossed in maya, or in other words they become the worshippers of maya in gross form. Now if anyone comes up to explain it to them they run away from him thinking that he is trying to delude them. They appreciate more the Mahatmas who, being themselves dyed in various hues of maya, offer them colourful things which are suited to their taste. The common mistake is that they do not care to pay attention to these most vital facts and they seek for liberation from those who have it not. Really most of them do not have any aspiration for liberation at all. They adhere to gods and goddesses only to serve their worldly ends."[Silence Speaks pg 57] 24. Please observe the humility of the Master when he says "I earnestly pray that all of us, leaving our prejudices, may come to the path of righteousness which promises Liberation."[Showers of Divine Grace pg 123] 25. Master states that "Spirituality ends in Divinity, and Divinity ends in its Real Essence. Man after liberation gains nearness to God; and enters into a sphere where even Silence is silent. Liberation in body is also a chapter in spirituality. Material science cannot explain further after matter is left out. Spirituality is a sort of feeling or consciousness of the Highest. It is the doorway to enter into Divinity pure and simple i.e. the Highest Evenness all along." [Showers of Divine Grace pg 130] 26. Master in his Auto biography noted that "People be (are to be) encouraged to acquire (real) faith; structure and develop themselves; engage in preaching and spreading (real sort of) the science of the Ultimate (Brahma-Vidya) all around (everywhere). .........Thousands of (past) lives have gone by: no more should now be allowed to slip away. Liberation is not at all something difficult: it requires just (the right) attachment of thought! [Path to Perfection 66]

2000 SriKrishna Janmastami Celebrations: Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)

Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation,

Play Episode Listen Later Dec 17, 2020 103:54

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: MEDITATION - METHODS & PRACTICES The Divine Incarnation Lord Krishna as he was born around the mid night he revealed himself to his parents and then said, that he has kept up the promise that he would be born to them and that he has to start his work. He has asked that he may be shifted to Gokul and leave him in the house of Nanda and bring the child that is there to the prison and the child will tell his uncle about the Divine secret. We see that the Divine incarnate has announced Himself as such at very birth. It's a happy occasion for us. We enjoy feasting but our tradition has asked us to fast. The reason for that is when we think about Lord Krishna, we get into ecstasy ourselves. We forget our sleep, we forget our food. We forget all other engagements and will be only in His thought. That is the greatness of this Personality that we are trying to retain even today. Please think about it. Yes! So long as we are going to think about our body and its needs we will definitely feel hungry, we definitely feel thirsty and also we too sleep now and then during the day. All these things are possible. But if we get into the consciousness of Sri Krishna, the chances are that we will be only thinking about Him and nothing else. We have had occasions of these types of experiences when we celebrate Revered Babuji's Birthday as well as Revered .Lalaji's Birthday. I do not want to cast aspersions on any person. But even on those days people are eager while meditating as to when it will be over so that they can go and have breakfast and when a talk is going on, they will be thinking about lunch. These are the people who do not have the Druda Sankalpa, a firm conviction and a desire. We say, "Thou art the Real Goal of Human Life". I do not know whether it has enabled you to think about this Real Goal at all. The topic now that I am asked to dwell is on the Methods and practices in the system of Sri Ram Chandraji Maharaj. With your permission I will link it up with Sri Krishna's teachings and Sri Aurobindo's teachings. When we say, "Thou art the Real Goal of Human Life", we are only saying "Om Namo Narayanaya", That is the Mantra. The goal of man -"Naranam ayanam Narayanam" that is the goal of man. Real Goal. But we have got very many petty goals when we think about that Narayana, Sri Krishna or Sri RamChandraJi. The goals relate to the five kosas, the Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya kosas. All these kosas dictate to us several petty goals. We are lost in them and we somehow or other go on praying for them. We call them goals, petitions, requests etc., We do not seek the Divine. Even when we are seeking the Divine we try to say somehow or other that this mantra can lead, that mantra can lead etc, etc. There is nothing wrong so long as we know the real meaning of the mantra and over a period of sadhana we will definitely come to the path. Every great Acharya and Parama Acharya have used the words "Narayana Smriti", "In the name of Narayana" when ever they signed a document. No other name is used. The reason for that is they were very clear about their goal and whether they achieved it or not is a separate issue on which there can be difference of opinion. From the point of view of sadhana when we look at this point of Real Goal of Human Life we are not very sure whether we are determined to reach the goal. This is what Sri Krishna said, that it is very difficult to know and we can know/do it only with abhyas and vairagya. Abhyas and Vairagya are the two things that we have got to think about as methods for achieving that Real Goal. This Real Goal clarity emerges after a considerable time of practice. Though we start with that sentence here and every one of us assumed that we have made up our decision about this goal. Assuming we grant ourselves the right that we have already got that clarity of the goal we proceed. That is why we find in the second sentence of prayer given to us by our Master "We are yet but slaves of wishes putting bar to our advancement", reminding us that our goal clarity is not that clear to us. This as we practice we know that we don't have that Real Goal near our sight or in our mind and we know that we are yielding to many other things. We definitely know that is not our goal and only then a person develops viveka, by constantly looking into himself. It is a painful topic to know, how little we are before the Divine asking for something very silly all the time, to be small before him presenting ourselves in the poorest of the fashion. Our thoughts that are submitted to Him during meditation have been of the lowest of the order. We go on trying to improve that when our goal clarity emerges. Again and again we have got to think about the Real Goal. And why is He the Real Goal, what on earth makes the Divine to be the Real Goal. What exactly is the Divine? If we know the answer for it, there is no need for us to practice meditation. There is no need for us to do any sadhana. We are asked to assume it at the beginning. We are told that the Real Goal is God or the Divine and to substantiate it to be the Real Goal, we have the literature that helps us. It makes us understand that all other goals are not the Ultimate. Take for example the case of Viswamitra. He was an emperor. Of the few emperors he was one and when he sees a Bramhajnani like Vasista he finds that there is something more than what he has got. He thought that he could give everything to everyone and he offered that to Vasista also saying that whatever he wants to run a small ashram, and Kamadhenu, serves the purposes of the emperor better than him. And the Bramhajnani's answer was that he might take it if he can and Kamadhenu refused to go and fought a war on behalf of the rishi. That is the story. We are not interested in the details. Those stories are well known to all of us. If some of us don't know they may kindly read the tradition because we must know that ours is a great civilisation and we have a very hoary past. They have got their own meaning. For ordinary people it is a folk story or a myth. But there is something of a myth in every one of our lives. Every one of us is an archetype, is an expression of the Divine and we have a pattern. There are several people with the same mentality now and were there in the past and there will be many more with the same type of approach to the subject in the future and that is the archetype. It goes on developing. Archetypes are not standard patterns. They are not moulds. That is a way of thinking. There is a general confusion among many people when we discuss the archetypes; they think it is something like a picture, a fixed picture. It is the same wavelength. But it improves, it swells. The archetype swells itself and it is an improvement over the earlier thing. And when we say that Revered Babuji Maharaj is doing the same work of Sri Krishna, we only mean that Sri Krishna has been improved upon now. It is the same archetype. It is the same avatar. The same avatar that came as Sri Rama and the same Avatar that came later as Sri Krishna. I will give one small example, not necessarily some thing that is in some book, but this is due to my understanding of the subject. Many of you know the great Avatar of Vamana, who comes and requests the great emperor Bali to give him only three feet of land. That is all what he asked and Bali said, why don't you ask more than this. But with one foot he covered the entire world and with the second foot he has taken the heavens and the third foot it is said is put on Bali himself. Looking at it from spiritual angle, I have found the methods that are given to us namely the Morning Prayer, the Evening Cleaning and the Night Prayer are the three feet asked of us by Master. We have got to give just three steps that the Divine asked from us. The Divinity is asking us, every one of us a Bali Chakravarthy here, just three paces of feet in our heart. Master says 'Three things please yield and the remaining things I will take over'. Firstly you give your heart to me. Right! What happens? The lower vrittis become influenced by the higher vrittis. Kindly note this point that the higher mind takes over the lower mind first. We yield and then the higher mind also is superseded by Him and then finally He asks Where shall I put the third foot, we say put it on our head. That is total surrender to the Divine. This is what the last sentence of the prayer suggests - "Thou art the only God and Power to bring us upto that stage". That is the state of surrender that we require. Regarding Goal clarity, we see the first sentence, is the first foot that we have to give in our heart without any reservations and He takes over us. Then the lower mind is controlled. And at the higher mind we again yield to Him. That is how I have understood how an Avatar becomes a Tri-Vikrama. In all the three planes of consciousness He takes over and controls us. So the Method is not anything new. The method is old. In the Bhagavad Gita we will find that after many lives a person who becomes wise yields to him and then says that the Vasudeva is everything. We are the abhyasis of Sri RamChandra's system of yoga. For us who is the Vaasudeva today? In unequivocal terms Revered Babuji Maharaj has said, "I am spread out through the universe and I am every where". What is Vaasudeva? A person who resides everywhere, Vasa is the root word for Vaasudeva. He resides in every atom, every molecule, every single particle of this universe and He said we have to understand him "Vaasudeva sarvam iti sah atma suh durlabhah". To accept the Vaasudeva, as everything is very difficult, even for a person who knows and that is the position for most of us. We know that He is everywhere but we don't yield to Him perhaps even in one plane. That exactly is the message. And today's Vaasudeva we know is only Sri Ramchandra. That is why He said Krishna is merged in me. The consciousness of Sri Krishna merges in Him mainly because of this. If we question the statement that He has spread out everywhere, then the whole system falls because such a man cannot guide. A guide is one who guides us in all planes of consciousness, in all planes of consciousness not to the satisfaction of our desires and wishes but for the transformation in all the three planes of consciousness. That everything belongs to Him. The Isa Upanishad says "Isavasyam Idam Sarvam". Knowing all this, yielding has to happen. Yielding to say that we meditate and at the time that is prescribed, yielding according to the method that is given. Not according to the whims and alterations that we make. There should be willingness to obey the Master in Toto. Our difficulties if any are to be submitted to the Divine and if they are genuine He gives the solutions to us in our heart. Now there are two things that we have to look into, the upper mind is always dominated by the lower mind in our case. We want to sit in meditation and then something tells we can postpone it for another half an hour. But if basic viveka is aroused we really don't know whether we would be awake next morning at all. So no person must postpone things. Postponement is fundamentally the philosophy of persons who somehow grant for themselves eternity. They know that they will pass out. Every person who knows a bit of life, knows that there will be a day when he will go, and he also knows that day is not something that he knows in advance. It may happen any time. During prayers it can happen. Please note it can happen earlier or it may not happen in the near future. I only wish that we lived long for the only reason that we should spread the message of the Master. I don't have any other purpose here to suggest for you, for your life. We have many other goals. That takes us to three things. When we become a person who knows the Truth and its path, should you continue to do these practices given to us by the Master? This interesting question was posed to me 15 years back, saying that as a person who knows the truth, and having been with the Master, why do I continue sadhana as prescribed. The great doubt was why do I do meditation. The answer is given right from the Brihadaranyaka Upanishad. A person who knows shall also do his duty. And what are the duties? They are stated in the same Upanishad namely, Dana, Tapaha and Yajna are the three duties that we shall perform everyday. We have come to know that the procedures of these three duties have not been all that easy for us and over a period of time they got worn out. Bhagavan Sri Krishna came and said the same thing. We cannot get remission from the performance of these duties. In the last chapter of the Bhagvad Gita, we find this categorical assertion. But even then we did not change. We continue in our own way. Whatever may be the reason, I am not going into the traditional aspects of it, or the modern man's views about it. But I have found an answer to it in the case of the system of Revered Babuji Maharaj. In the system all the three duties are provided for every abhyasi to perform without any scope for excuses. Those of us who have excuses kindly should try to mend. The first thing that one has to do is the tapas. We have got to burn ourselves out. We have collected enormous wax. This can be removed easily. It sticks of-course. But when you think about the divine it burns. "Apavitraha pavithrova sarvavastham gatopiva yesmareth pundarikaksham sabahyantara suchihi". It is a very sensible statement. But how many thought about what is Pundarikaksha. The lotus opens itself. When? When the sun's rays fall on it. Till that time it does not open. Pundarikaksha really means the centre of pundari, lotus, it opens up throwing away all the petals out, when the early morning sunlight strikes it. Because of the heat it becomes purified, "Sabahyantara suchih" external and internal purities are assured, if you think about the Divine. That is the reason why we say that the Master is the goal. We think about it. We don't know it. "Yas smareth" you think about it. O! Master thou art the real goal of human life. The meaning of that is so much, that one has to again and again contemplate over it. But the majority of us, who know alphabets, think we know English. And I think most of us belong to the same category. The difference is we know how to make words. Nobody knows how to make meaning. We learn to make meaning out of these sentences and words only when we contemplate and meditate over that. Lot of time has to be spent. Then we understand what exactly it meant. Why do we remember the goal? The goal has to be remembered so that we get rid of the influences of our wishes. "I am yet but a slave of wishes". I of course do not think of Pundarikaksha as Master, Ramchandraji or Babuji. I don't want to go into the names, because Divinity is something that has neither a name nor a form. I have been stressing this point in sadhanafor all of you. It is our sentiment that we attach ourselves to this Ramchandraji of Shahjahanpur. But do you have his consciousness, that consciousness which is one with that of Sri Krishna. Is one of that of Divine Avatars. Revered Babuji clarified that He is not an avatar, but only a person who has come here to mend a small thing, some corrections that He was asked to make. He is a person who is constructive. He is not a destructive person. He makes a statement that avatars come for destruction and He has not come for destruction. He would say, "As a matter of fact I am a person like you. Born as a man. And I have been perfected by my Master, to such an extent that the great rishis of the past including the great avatars are using me." That is the courage with which he would make the statement. When the goal is clear and he knew that he is abiding by that goal, he was capable of making such statements. The same right he has granted to us. Whether we will be chosen by Nature for that work or not it is Nature's prerogative. When he said that we would become like him, He never thought that we would immediately construe that we will become another Special Personality. He only said we can become like him as a real man and said the decision of the Nature or God to use him is the decision of Nature or God. It has nothing to do with his sadhana. We see the humility of the person here. Because of this distorted view or a perception of that part of the prayer 'Thou art the only God and power to bring me up to that stage', we have others claiming that status. And the likes of Poundraka Vasudeva is nothing new. Delusions and Illusions are always there. Such people are yet but slaves of wishes. And for them our prayers will be there. Now we come to the second aspect of our duty. We are asked to offer 'Dana'. What is the "Dana" that we have got to do? Vidya dana is one thing that everybody knows is the best dana that we can ever think of and all that Revered Babuji is asking all of us is to spread the message of the system. That is the greatest Vidya Dana that we can ever give, and here comes a doubt. Because we are not very sure whether we have got the Vidya or not to give. A person teaches physics to the seventh class or eighth class. He teaches physics but he is not an expert in physics. A person who teaches intermediate physics may be he is an M.Sc, but he is not perfect. A person who teaches a M.Sc student may be he is a superior to him but he is not perfect in science because science is ever expanding. Our doubts therefore to teach the system or to tell about the system to others is unfounded. The doubts are basically due to lethargy. And in fact may be considered as ingratitude to the Master. We owe it to the society to inform what we know, what is good, what we practice, even as we owe it to the Master. Our becoming a realized man is of no use to anybody. We get realized so that we try to make others realized. That is the Dana that we have to do, and that is what Revered Babuji says. What is Yajna? This is one duty where we all default, for no fault of God. We all are defaulters here, for what ever reason it is. Yajna in the traditional sense is out of question for us to follow. We know it is not possible for us to practice, and unfortunately nobody does a Yajna, unless there is a Brihaspathy or a Brahma, who is there prepared to recite the mantras. In our system we are asked to do prayer at 9''o clock in the night. A prayer, with an explicit will that all people in the world are our brethren and that they are developing true love and devotion to God. If we put this question honestly to ourselves whether this is being done, perhaps we will be very disappointed with the answer. Because I know what is happening. We are at least not aware of what was not happening, namely we are not discharging our duty. Many of us will be more surprised with the answer they would get if they introspect. So if we see the methods they are the same as the old. Now let us reflect on duty. Duty is a subject Revered Babuji Maharaj discussed in an article. He says our primary duty is to realize God. What is realization? That we are an insignificant expression of that most significant Being. And what is our task? To live here a life of happiness, not forgetting our duties to God as well as duties to the world. The world is nothing but an expression of the Divine. The Divine in its content and expression are entirely different, from an academic angle. From the angle of a realized person they are the same. We come now to the next point of discussion. How do we go from the lower state of mind to the upper state of mind and stabilize there? That is the most important question to the present day situation. Lord Krishna says "Bandhuratma atmanastasya yenatmana atmanajitha". Ones' self becomes bandhu (relative or friend) for a person who has controlled his atma by the atma. Revered Babuji repeats the same thing when he says the thought power that is in us has to be utilized for reaching the Ultimate, leaving aside our perverse tendencies of thinking. Our Master in his book "Efficacy of Rajayoga in the light of Sahaj Marg" gave a diagrammatic picturisation. The heart is the place where samskaras remain for fruition. Historically, immediately after Lord Krishna we have got a person of enormous spiritual greatness, Vardhaman Mahaveera. He came and said this heart is tainted with different types of colours, and he called that matter Pudgala - the matter that gets formed over our heart, our soul and according to the colour of this we can definitely say the type of man with whom we are moving or conversing etc. We have detailed description of this subject in original works of Jainism. Modern interpretation about this is unclear. I have had the privilege of having a look into the original scripts of Jainism thanks to a person from Varanasi who studied about Jainism, who showed me the original works. Jainism uses two words to explain how the matter gets collected over our souls. The process is explained with the help of two concepts: 'samvara' and 'nirjara'. Samvara is accumulation, Nirjara is getting rid of and this is the same matter. (Rev.Babuji says that we form samskaras by the force of our thoughts and it casts a shade or colour over our mind. Sri Krishna uses the word Atma, for both, for the lower as well as the upper states of mind.) Mahaveer said it is getting formed and we should get rid of it by the method given Japa, austerity, penance, etc. We thus see that Revered Babuji has given us the methods. He has not changed the tradition, but he says he has refined and modified the same process to be attended to by us. Lord Krishna has said the Atma has to be controlled by the Atma. Various commentators have tried to explain this assertion of the Lord but were constrained to strangulate the same to suit the purposes of their version of Vedanta Sutras. The lower heart or the lower state of mind has to be conquered by the upper state of mind and this is the struggle we are met with during meditation. We know that there is something that is pulling us up. We are also aware that something is pulling us down. Simultaneously both these things are going on in our mind and our struggle seems to be a Deva- Danava war that is going on. The internal war is going on. The lower mind does not so easily yield because this is the plane of our entire energy, the principles of life and this is the place where the Kama, Krodha reside and all the distortions of these basic tendencies at higher plane owes their existence to this source of energy only. Moha, Lobha and krodha are the same energy that gets distorted in upper plane also. It plays a joke all the time, goes to the extreme extent of calling ' Sri Krishna' as a Mohana Vamsi. We can see what extraordinary forms of contortion take place in the field of aesthetics, all distortions of the lower Kama and Krodha. This is the reason why we find in the paintings, sculptures, stotras and in poetry there are expressions of the lower nature of mind in refined or crude ways according to the artist or poet. Everywhere in the world basic content is only this energy, but it is expressed through various types of distortion or inversion. The higher mind has to invert itself, thus keep company with the lower mind, it is made to yield, and stoop- the Divine stoops! But unless there is a firm help from the Master, this inversion from the higher mind to the lower sticks to it forever because the lower self is much more powerful. We stick to it forever and don't want to come out of it. Our method of meditation is on the Divine Light without luminosity in the heart. The Divine light that is there in the heart and at present clouded has to come to its perfection. Our hearts are definitely suffering from Moha, which is itself a distortion of Kama and this grants us what I may call a duality, a difference. We maintain a difference between us and the duality and we love that Divine Light. The beloved Master is still another entity. The duality exists between the disciple and the Master, between the Devotee and the God, between the lover and the beloved. This duality persists. So long as duality is there we are not anywhere near Reality. The very purpose of this particular method of meditation that has been given to us acts at its base as a source of duality, when we accept this method. Therefore I say that it is not in tune with Sri RamChandra's consciousness, which is one indivisible existence and bliss. Please note the Institute is going with a particular approach to the whole subject. If you ask me today what is your condition I will say I love my Master. I am devoted to Him. Love without much of a moha. But still that attachment is there. I retain it, is my right to hold him. I know it is a samskara that I am having. That is my wisdom about it and I am prepared to throw it out as and when it is necessary. I am prepared to throw it. What is the history of this method? The history talks about one great saint Andal who started this method of worship. Much later when Vaishnavism spread to North India it became Radha-Krishna cult of Sri Krishna Chaitanya and what has Krishna Chaitanya cult done to this sublime concept is a matter of history. The prayer we are asked to do is very clear in our system. We are asking him saying, we are yet but slaves of wishes and we don't ask him for remission or some condonation or anything like that in our prayer because the goal is clear and we will not ask for it. What is that goal, That God! Thou art the goal. God is called samavarthi. And what is the principle of samavarthi. It is law of equality; we can put it as the law of causation or karma. For every karma (act) we have got an effect. This law cannot be changed. If we question that, then we are questioning the rationale of existence, the reason behind this universe itself is questioned. That is what other types of prayers have done. With infinite wisdom our people have given prayers to us but with infinite wisdom our people have also ruined them to the lowest level of questioning this very basis Reality- namely the law of cause and effect. This particular defect crept into our land due to the influx of Islam and Christianity where pardon for omissions and commissions are sought and the suffering God bears this irrational request. The Real goal we are seeking is one where we are seeking the samavarthi, we are not asking for the remission from omissions and commissions of acts done by us. We are asking Him to pull us out from the lowest vrittis or nature of mind to the upper vrittis or nature of mind while accepting the results of our past actions whatever they are and in whatever manner the Divine disposes the results there of. All that we are asking is this much. We want to be "atmanah atmanajitah" and for that we pray to Master that we know we have to conquer the lower mind but are unable to do and His help is sought to accomplish this. The upper portion of the heart has to control the lower portion of the heart. How is this to be done? We are incapable of doing it, we are yet but slaves of wishes putting bar to our advancement. We will be capable of doing this only when we yield to Upper mind, which is Divine in its nature. Once this knowledge dawns, our head is ready for third step of God, of Vamana. Somehow or the other we have to yield to it. Here comes the intellectual problem. Everyone of us think that we can solve our problems, we would like God to restrict himself to the domain of spirituality and let him not enter into day to day business, family matters, other matters, refusing to understand that every gift we have got or a capacity we have got is what He has given and He knows best as to what to do with that. If only we yield to the Divine, It knows as to how to use us, but we don't accept it. We say that it is a matter that we will sort out. We say we don't want to go to Guru or God for such a small matter like this. In our system through the prayer we are lifted out of that plane and Master simply says, please seek the goal, the Ultimate goal and concede the point that you cannot solve the problem of lifting ourselves from the plane of the lower mind, which is our duty. What is our duty? It is to live up to the Divine level. Our duty is to live like that; if we are not able to do it then we are asked to arrive at the state of mind by crying before Him that we are not able to discharge duty towards the Divine. This is the duty with which we are all born. To live at the level of Overmind, ie. this upper portion of the heart as given in the Diagram used by the Master to explain this concept is our minimum duty to the Divine. We are not Aurobindonians. But this concept was given much attention by Sri Aurobindo who calls it Overmind and he says first your lower mind has to be controlled by Overmind and that is our sadhana. But he also talks about the Supermind and its descent to the lower mind is a must for having a Divine integral Life, or the Life Divine. The Supermind has to enter into our hearts, and then only one will be in a position to live up to the Life Divine. Life Divine is one of the monumental thesis in the modern philosophical history, the cry of the soul trying to know something more than man. Sri Aurobindo knew that it has to come, he prayed. He has prayed continuously and felt that it will be in a position to come, but he died before his dreams were fulfilled and it was left to the Mother of Sri Aurobindo Ashram. But as early as 1945, Revered Babuji said this Supermind will not work as the problem of human unrest and peacelessness is much deeper requiring the intervention of the Centre itself. But the ascent to the Overmind and later to the Supermind is a must. In the system of Sri Aurobindo this is something we must achieve solely by our effort and wait for the descent of the Divine. But in our system, Revered Babuji says, we must yield to the Master and by his grace we would reach the higher states of consciousness of Divine nature provided we are truthful to our nature and discipline in sadhana. That is my advice to all my brothers, please yield. Then we will not be in a position to imagine that we can transform any person. Of course we can always imagine that we are with the Ultimate. Some of us are outside and some of us are inside. That's about it. If anybody thinks that he can change somebody else's mind without being at that higher level, it is only an expression of ego. Without being at the higher level we don't have instruments for it or capacity for it. But we can fool ourselves and fool others. So long as we fool ourselves, it is Atmadroham. So long as we fool others, it is Paradroham, which is much worse. So the mental patient in a hospital is much better because he doesn't cheat others. But if the trainers or the preceptors of this system do not live up to that and try to harm others, it is definitely Paradroham which is a sin. Let us know and understand the seriousness of the system itself. We cannot grow on our own. We have to yield to Him in totality in every sense of the term. Then we will be in a position to get into a laya avastha and that laya avastha is capable of working on others. Not our mind as such but the one that is surrendered to the Master can help someone if His grace is there. But that should not be confused as something that is very hard. The servants of Divinity have to at least lend their head for the betterment of others and that is a part of the Vidya-dana, at a different level. It is a Dana that we have to do. We cannot give something, which we don't have. Stabilisation at the Overmind level is must to come up to this stage. How Overmind can be reached is the first fundamental difference between the systems of Sri Aurobindo and Revered Babuji Maharaj. By bringing in the Supermind to work on the mind says Sri Aurobindo. Revered Babuji Maharaj calls consciousness at the U portion in the heart as super consciousness of lower type. He calls the super consciousness at the Ajna level as D1 consciousness. This consciousness also cannot change human nature as believed by Sri Aurobindo. Sri Aurobindo said that Overmind ('U' consciousness) is only an intermediary to get us the influx of the Divine and the Supermind is capable of obtaining the Influx of the Divine. He claimed that to be a fact. Revered Babuji says as we are seeking a life Divine or the transformation of the humanity to the higher plane of living in tune with Divinity, Supermind will not work and the task requires that the Central force or/and Centre itself has to descend. So the point he makes is that the Supermind cannot do what the Center can do. These are claims of Revered Babuji Maharaj. I was practicing the system for a quite some time before I got clarity because the inner conflict between the 'L' and the 'U' continued fairly long. The lower seems to be enormously capable of pulling us down every alternative second. If we can maintain our thought at a higher plane, for example in the morning meditation, had we been able to maintain our thought on Lord Krishna whose Birthday we have come together to celebrate and understood the identity between Him and our Master and also identified Him with the several avatars that have come earlier, we should not entertain any other thought than that of Him. But the lower had its own play however small it might be. Most of us have a different understanding of our Master and think he is different from other expressions of the Divine. Avatars have been also understood differently. Some persons have expressed it from the point of evolution, which is a very gross way of understanding. But there is enormous spirituality behind the advents and avatars. Each one of them teaches a lesson in spirituality. If we are real sadhakas we would have known quite lot of things revealed to us. The Center has to intervene and the Master says that Pranahuti that is offered in our system for the systematic progress of the individual is nothing but the Pranasya Pranah (ie., breath of the Center), coming either directly through the Master or through many other persons who work for him having submitted themselves to his will. The characteristic of a person who trains is that of having submitted to the will of the Divine totally having no will of his own. When one's will is totally that of Divine he will naturally work for others without any concern for his self without any discrimination of race or nationality or sex while discharging his duty. But we continue to suffer from those lapses is a fact that we have to accept in our sadhana. Then only we will overcome that lapse. Unless we know the problem we will not rectify it. Revered Babuji always puts that due interest in work and due discharge of duties do not form samskaras. Duties we shall do, but with due attachment, not with undue attachment. Undue attachment comes to us because of various social patterns, apart from our own personal problems. That is the significance of the second line of the prayer 'I am yet but a slave of wishes', He has not used the word 'my wishes'. It is customary to say that samskaras get formed by the individual's own wish. It is not true. Our samskaras are getting formed mainly because of other person's wishes which we take on us as our duty to discharge. Spouses, sons, daughters, mothers, fathers and other relatives want something and they become our wishes. All those wishes are taken into our heart and they form the samskaras. Please kindly note the significance of the omission of the word 'my' in the prayer. "We are yet but slaves of wishes ", not 'our wishes'. All wishes in the world are ours. So everyone of them is a casting an impression upon us. I don't say we should not be interested in worldly matters. We find something wrong, and we pray and that is corrected which is due interest. Talking about the correctness or incorrectness of the decision of some people is only wasting our time and it only adds to avoidable formation of samskaras. We can only pray to God that wisdom may dawn on all. What is that wisdom. Please note that what we think as wisdom is zero, it is something that we do not know. Wisdom is something that is Divine. It will give its own solutions. It will come at appropriate time. Everything has got its own time and that is what Revered Babuji meant in the message in the diary book, two days back, when he said 'Time has got all the power, but you cannot use it.' Only God can use the kaala chakra. It is that power that the supreme personality is using when he said 'udarshana chakra is what Lord Krishna used and I am using the kaala chakra for the transformation of man.' We would like to know these powers. That is what I call as an itch - itch of viveka if we may say so. One sees in Sri Aurobindo the cry for human unity for the first time in the world. Sri Aurobindo was a person who was blessed by Lord Krishna, that he was asked by Sri Krishna to get out of the freedom movement, kindly note that he had the blessing of the Great Master. It was in the jail he had received the blessing of Lord Krishna who asks him to kindly leave the place and go somewhere else to do yoga assuring another person will come and lead the country into independence. Sri Aurobindo was also granted a boon that India will get independence on his birthday, the 15th of August, which we all cherish and are still striving to hold up. Now let us revert to the promise of Sri Aurobindo namely the Divine life, for him the Life Divine is possible through the influx of the Supermind. Rev. Babuji radically modifies the method to achieve the same objective. We note that it is Pranahuti that we have to bring to the heart of the aspirant from the Center and assist the aspirant in his process of yielding to the Divine. This enables the Master to lead the aspirant from the Lower state of Mind or consciousness to the Upper level and gradually through various knots reach the D2 consciousness (located around the centre called Sahasrara). The power at that centre is also utilized for the purpose but beyond that is not our domain. But abhyasis clamour about D3 consciousness or D4 consciousness and I don't find anything wrong about that. That is the greed in spirituality in expression. Greed is something that is a common disease in all planes of consciousness. The entire humanity suffers from that but we unfortunately restrict our understanding to issues confined to monetary grounds. It is there in spirituality also. Without first of all entering into the Over mind we tend to think in terms of super consciousness of the super mind and without owning the supra mental consciousness think of the Divine mind and without entering into the Divine mind and yielding to it totally and learning not to lift our head we are talking about the realms of Splendour of the Center or Base. As a person who has gone through all this I can say that every one of these levels of consciousness is a problem for us. If you ask me how much of the Over mind you have got, I would perhaps rate myself at the lowest because the more greater we advance, the dirt that we see in us even though nominal gets magnified as if it is a great blemish. That is why many feel that I over react to certain things and situations. The reason for that is magnification of a small defect. It may be a small defect, but I magnify it. I cannot help magnifying. That is the purity of the level of consciousness that Master has blessed me with that condemns me to such behavioural patterns. I call it a condemnation. The spiritual truth in the matter can be better understood if we study the book 'Truth Eternal'. Lalaji Maharaj says as a man advances, if he sees the smallest defect anywhere in this world he would consider that as a greatest obstacle to spirituality. Other people may kindly ignore such lapses or blemishes that appear trivial. But one on the Path would not ignore, because the perfection that we are asking, purity we are seeking does not permit it. So if we talk about the methods these are the methods. If we talk about the methods from the ritualistic point of view of morning meditation, evening cleaning, night prayer and then say this is all about the methods, I would say it is very, very superficial. That may be the way of explaining the system in the beginning. But as we advance we should understand what are the methods and what are the attitudes required to perform sadhana meaningfully. I know many abhyasis who come exactly for prayer on dot at 8'o clock, some come at 7.50, some of course may say that their watches go slow. Some come at 8.15, some chose to come at 8.55 also though such an occurance is rare now a days. They do not understand that by coming late they are disturbing others. They have got from their point of view, the peculiar right to Divinity, superseding the interests of others for a similar claim. I have been exhorting people who want to meditate to get prepared and be in the state of mind to receive the blessing of the Master early, come to the place of prayer well in advance and sit quietly in meditative mood. We should yield to the Master, and allow the meaning of the prayer to sink into our heart. We are to meditate when we are asked to meditate. But some are eager to enter the portals of the Divine and would meditate in advance. We are to be in a meditative mood and not meditate in Satsang before the guide asks us to meditate. That is an expression of greed if we closely examine. We will not follow any of these. There are many excuses. A person who is not disciplined is least fit to be called a disciple. Methods are rigid. When we say rise before sunrise it has to be before sunrise. If we understand it as a commandment we will follow it. If we understand from other clarifications given by the Master on other occasions and try to justify such flouting of norms on that account even as we have done in following the earlier Masters like the Buddha, Mahaveer Jaina, Lord Krishna, I can only say we do not have the determination to reach the goal. Please note how our mind is dictating terms. Our goal is not clear. Further our yielding to the Master which is the third step in prayer, is the most important thing. We don't know how to obey. If we don't surrender to him we will not be in a position to transform and assist others. That is the principle of pranahuti- taking the assistance of another person in our spiritual pursuit. Revered Babuji says almost the same sentence as Lord Krishna: "Matchitta Matgata Praanaha, Bodhayanthi Parasparam". The question is have we put our mind on his consciousness. 'Matchitta', note the specific mention of the word 'chitta', consciousness not other qualities of Omniscience, Omnipotence and Omnipresence nor other auspicious qualities of God/Master. It is Revered Babuji's consciousness or his chitta in which we have to dwell. The sentence belongs to Lord Krishna who says in another context that a person who can say 'Vasudevan sarvam Itihi' is rare. That is the beginning. We know that Revered Babuji is spread everywhere. But have we got into his consciousness? He uses the word Pranaaha. Please note that 'Pranaaha' is the only plane where we can join, where we can have coherence. We cannot have it otherwise. At the other levels we will be not in a position. This is the only way we can have unity with the Divine manifestation and unity will be Divine based. It is only Prana that can do this. That's what Prana is. Prana, that is thought power, can extend during the day whatever we may be doing. It is necessary that we clarify for ourselves and do our sadhana in the way in which it has been prescribed and as already noted tapah is a must and it is mandatory. Cleaning process is also tapah and even more important than the meditation we do in the morning. The Pudgala that has been accumulated as matter over the soul/mind can be burnt by austerity or penance. But our Master says no austerity is required more than the cleaning process advised and we know as sadhakas this is the toughest of austerities that is asked of us. It is easy for us to handle something else rather than our heart which has unfortunately got tainted, by omission or commission of duties to be discharged by us. These lapses may be out of our own choice or some body else is pestering us. Because of this samskaras are getting formed and it is an absolute must that we should move with only people who are attached to the Divine. We must know the company of people we keep and we must also know whether it is necessary to have extended hours of work for the sake of few rupees or dollars. We should maintain the satsangh and satsangh is best defined by Revered Lalaji Maharaj by saying, it is to be in the company of God. It is not a matter of number of persons that gather on an occasion. The point to note is that our Master wants lions in his satsang. A Pride of Lions is always few in numbers. We have heard a herd of sheep, we can think of a swarm of locusts, but we cannot think of a swarm of lions and a herd of lions is unheard of. But Divinity is asking for that. Revered Babuji is asking for herds and swarms of lions. But we know that the demand is some thing very great for us even to think of or conceptualise. The infight of gurus can be sought to be understood by this, saying a Guru does not want somebody to interfere in the work etc., But please also note that it is not exactly the quality of lion, not to allow others in its domain, it is also a quality of dog also, the grama simha. Not the simha, which can be transformed and that is what the Divine is asking. The lowest of minds think on the lines of shouting out at others that enter its territory. Lions need not roar at each other. They can accommodate. Only in a heart where 'U' is predominant and the 'L' is less predominant is this possible. Comparison leads to conflict, when we compare ourselves that we feel that we are better than someone else, conflict starts. Comparison is the basis of conflict. There is a Sufi story. Some gentleman, some sort of a king, went to a Sufi's house. He said wherever he went he found that he was superior to others but the moment he entered the Sufis' he felt as though he was the most inferior person. He wanted to understand the reason from the Sufi. The respected one said "wait till the evening". When all the people have gone he said 'now I will tell you. Let us go out of the house'. They went out and then the Sufi said, "you see this big tree, it is a big tree next to the small tree. They are able to live together because they do not compare. You would also be at ease with me when you don't compare. Conflict arises out of comparison.' Know that there are Masters who can teach us, those Masters do not come to us just because they are interested in us. Please note that that they come to us because of the blessings of our Master. Without our guru krupa we will not have knowledge about other gurus and that is one thing we must understand from the biography of the Revered Babuji. He says, all the great Saints and Prophets have come and blessed him. Because of his Master he had the blessings of all other Masters. To say our Master is right and some other Master is wrong is not correct. We get into a conflict by such utterances. Master is only one and that is God. No other person has got that right and this is what in Bhagvad Gita we hear Lord telling, "please note that there is one person inside your heart". Know that He knows everything, know that he is your best friend, know that he is your guide, all that you have to do is fall at his feet". Arjuna was not convinced, he had his own doubts. Immediately Lord Krishna says, "I am here fall at my feet." Such an opportunity we also have got. Here is another Great personality who has come. It does not mean that those who have not seen will not understand because just as Bhagavad Gita was valid at that time and it is valid today. It is the same statement, because both of them are one and Sri Krishna says I am using you (our Master) and our people say that he is merged in him. No it is other way around because he grants this Avatar superiority over that of a special personality. Carefully note this, special personality brought by Nature is to mend. He has been utilised, Sri Ramchandraji Maharaj of Shahjahanpur is utilised by Nature, which has already entrusted this work to an Avatar, to intervene and improve urgently certain things as desired by Nature and not to interfere with the work of the Avatar. Note the positions very clearly. Don't unnecessarily insult any personality of the stature of an Avatar because it can harm us. A negative thought towards such a personality as Lord Krishna can harm but, we know people talk like that and we are helpless. I have been telling all the aspirants of Reality not to differentiate our Master with any of the Prophets or Avatars keeping in view the assurances of the Master and our own spiritual growth. We keep sticking to the body-form which we think some how we know. The Special Personality whom we know is Sri Ramchandraji Maharaj. We think we know him well but he said "I am not the body, I am not the person, most of you who come to see me go back without seeing me". He made the statement and inspite of it we think that we know Him. Because we have seen his physical body we think we know the personality and can understand his consciousness. We have got already five kosas and we try to add one more of the one whom we think we worship and adore. I see in this the play of Maha Maya. The Special personality and His greatness should not be restricted to the clothes he wore or the appearance he had or the body which he was adorned with by God even. Here we should know we are talking about a personality who is not to be confused with his body nor with the mind that we know, a little portion of his Infinite mind is what we know from His letters and His books. Only one portion of it and He Himself said "what I do in other planes of consciousness is not supposed to be revealed and will not be revealed". We should try and get out of all attachments to the Master- of course this is at the last stages of spiritual progress. And the best way to kill an attachment is to yield to the attachment, by sublimation. There is no alternative. We satisfy the desire and then get out of the attachment. If we don't satisfy the desire, the wish continues to be in our head and haunts us every day. We have sentiments and we have attachments. But the attachment that we are asked to have is with His consciousness, to be with Him. This leads to one more question. One and oneness are they the same? The goal of life as stated in the Commandments of the Master has unfortunately been misread as to mean to be one with God. We can have oneness with Him. This can be explained by the concepts of 'equal to' and 'identically equal to' in mathematics. To be identically equal to the Master is impossible, to be equal to is possible. Three aspects are out of our purview when we talk of oneness with God. Creation, Sustenance and Destruction are not our works under any circumstances. Under no circumstance any soul has got a claim over these functions and any person who claims that he creates something and thereby shows that he is capable of miracles is a dupe. Any person who knows these fundamentals of spirituality cannot fall but we do fall. We fall because we seek personal relief. Human Mind has come to that low level. Only when we confine our existence to the physical level and get chained by that thought, refusing to understand that there are planes of existence like the vital, mental, aspirational does the question of a physical or a living Master arise. Living unfortunately is confined to the existence of the body but even in body we know that the vital is something that goes beyond the mental level and crosses into the aspirational level with all its load. The Master has to be at the Bliss level if he has to be the Master. To say that at physical level to the exclusion of other levels of being, we are going to find the Master in a state of Bliss or have found Him is unfortunately condemning him to the level of Kama or the sensory level. We are condemning our guru to a level by saying that he should be having a living body. But a Master is one who is the Master at all levels during existence here. He would be at this plane and during this plane itself he will clear the three levels of Vital, Mental and Aspirational & then enter into a Level of Bliss. The Master would continue his work of Nature with the powers and authority entrusted to him after his physical veiling also. It is that consciousness of Sri Ramchandra that we should think of. Anything less cannot be that of the consciousness of the Master. So the living Master is an unfortunate fixation to the body in our mind. A body by definition is something that will fall, "Seeryathe iti Sareeram". Many are not able to go beyond the concept of body as self and then people cling to it and this shows their level of Viveka. It shows their level of approach. In order to make the physical permanent we create idols. Idols have come from the need for permanence of certain rituals for the physical body. These needs for performance, we cannot satisfy at the levels above the physical and therefore we convert some form of matter into an idol. An idol cannot be true to the original. When someone says that his Master has an idol, we immediately come to the conclusion that it is something to be got rid of. We do not understand that Revered Lalaji Maharaj is the person who has called even "OM" an idol while stating that it is the primary sound. It is true nada is a form of sound and is therefore not pure consciousness. To say the sound 'OM' is an idol is accepted but for that very reason we cannot throw it off because that is the path to the source. Revered Lalaji Maharaj goes to the extent of saying that nadopasana is linked to this Idol. The arousal of the condition of Ajapa and Anahad are linked to the primal sound "OM". Everybody thinks he knows and understands nadopasana. We are very clear about the path we are treading. But simply because something is called an idol it is not proper to throw it off. They have their own value. We think somebody else is less evolved because we think that we have been granted with the wisdom, of knowing the real path. We think that the people around us do not know the real path. Please do understand that God is a "samavarthi" and therefore does not discriminate. We should pray that, the persons around us should also come to the path. That is the yajna that we have to do, instead of finding fault with them. If we see blemish in others, we should try to remove it. I know it is impossible because we have our own prejudices about whom we make judgement. Let us not make judgements about others. It is the worst sin from my point of view, because the other person about whom we are passing judgement is equally an expression of the divine and has got a purpose to serve, a purpose which we may not understand. We may not understand the purpose but, what is necessary is that we should understand he has a purpose. We go to the other extreme of trying to worship Ramana maharshi or Socrates simply because they said 'know thyself'. We do that because we know that two persons have said the same thought, one in the East and one in the West. So what? It doesn't look worshippable. At best they are only trying to tell us a part of sadhana. Know about ourselves before we talk about something else. But without doing so, we think that we can talk about the system. All that we have been asked to do is only trying to tell the system. In the process we seem to be condemning others who are the very people whom we have got to teach. We refuse the opportunity to serve given by the Divine by condemning others. We are no more wise than others whom we condemn. We now come to the concept of Bliss? This problem comes mainly because in the cleaning method we say, Oh! Master thou art the ocean of Bliss. What is Bliss? Bliss is at several levels. In the 'Taitreeya Upanishad' we are taught about bliss in all the five kosas. In the 'Truth Eternal' Rev. Lalaji Saheb explains the same thoughts while dealing with the concept of satchidananda or ananda. But what is this concept of Bliss, we have during our cleaning? This point is relevant to us, because aspirants say that they have attended to their cleaning, but nothing has happened. Bliss is something that we have got to understand very clearly. It is not anything that we know of. When we practice the cleaning process we say, that it is ananda. We get into a state of meditation. Obviously, because if we are having the thought of ananda at the level of our Jihva or, taste we are at the level of 'Annamaya Kosa'. In the evening meditation when we think that he is the ocean of bliss, naturally we will get drowned and there is no question of further cleaning. But if we negatively describe it as something we do not know just as the real goal of human life humility would be there and cleaning process would take effect. The thought of Master as the real goal of human life has been changed to the thought of Master as an ocean of bliss during the evening cleaning process. Because we have to pass through all the shades of ananda in the five kosas this is a better idea when dealing with the dirt and disease in us that we have got at all the sheaths (kosas) to be got rid off. If we are not able to get rid off the dirt it would only mean that the concept is not clear. I do hope I have provided with the required clarifications about the methods to be followed in our system of sadhana.

god love time lord power english master mother service real training wisdom reality living west research truth nature meditation masters mental christianity spiritual pride mind modern institute spirituality east saints divine rev disciples comparison lions islam method gurus personality avatar base destruction bali lower duty messages methods prophets vital infinite cleaning greed dedicated buddha mantra idols commandments idol divinity historically biography celebrations archetypes toto d1 socrates assuming upper duties krishna illusions spouses efficacy only god d3 human life delusions bhagavad gita sufi avatars d2 prana hyderabad yielding that god postponement morning prayer influx aided brahma kama omniscience omnipotence omnipresence arjuna vidya nanda human mind yas diagram sustenance o m varanasi aspirational satsang vasa splendour revered divine light acharya japa d4 atma jainism ajna north india lord krishna viveka devotee sufis raja yoga narayana ramana undue sri krishna upanishad stabilisation sri aurobindo divine service sahasrara moha vasudeva andal vairagya yoga training our master supermind vamana yajna great master overmind om namo narayanaya pranamaya sri aurobindo ashram

Episode 9: Moon, Stars, and Nanook

Cordelia's Curiosities

Play Episode Listen Later Dec 8, 2020 16:34

What do Polar Bears and the Pleiades have in common? They're both made of stars! Meet the Great Master of the Bears while you explore the North Pole. You'll learn frosty facts and frostier folklore!

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Sri Ramakrishna - The Great Master - Chapter 3 - The pious family at Kamarpukur, 1 to 16

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Play Episode Listen Later Sep 17, 2020 21:15

Sri Ramakrishna - The Great Master - Chapter 3 - The pious family at Kamarpukur, 1 to 16

Sri Ramakrishna - The Great Master - Chapter 2 - Birthplace and Ancestry, 4 - 15

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Play Episode Listen Later Sep 2, 2020 12:19

Sri Ramakrishna - The Great Master - Chapter 2 - Birthplace and Ancestry, 4 - 15

Sri Ramakrishna - The Great Master - Chapter 2 - Birthplace and Ancestry, 1 to 3

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Play Episode Listen Later Sep 1, 2020 7:37

Sri Ramakrishna - The Great Master - Chapter 2 - Birthplace and Ancestry, 1 to 3

Sri Ramakrishna - The Great Master - Chapter 1 - The Need of the Age, 11 to 13

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Play Episode Listen Later Sep 1, 2020 2:55

Sri Ramakrishna - The Great Master - Chapter 1 - The Need of the Age, 11 to 13

Sri Ramakrishna - The Great Master - Chapter 1 - The Need of the Age, 6 to 10

master ramakrishna great master

Play Episode Listen Later Aug 31, 2020 7:47

Sri Ramakrishna - The Great Master - Chapter 1 - The Need of the Age, 6 to 10

Sri Ramakrishna - The Great Master - Chapter 1 - The Need of the Age, 4 to 5

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Play Episode Listen Later Aug 30, 2020 4:56

Reading from Sri Ramakrishna - The Great Master - Chapter 1 - The Need of the Age, 4 to 5

Sri Ramakrishna - The Great Master - Chapter 1 - The Need of the Age, 1 to 3

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Play Episode Listen Later Aug 29, 2020 3:42

Daily readings from Sri Ramakrishna - The Great Master

Émission du 13 février 2018

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Play Episode Listen Later Feb 14, 2018

var episode = ["Le grand maître des jeux","The Great Master of the Games"]; if (46){ C = 0; titre = "Le canon spirituel"; title = "The Sacred Bullet"; }

Émission du 6 février 2018

Play Episode Listen Later Feb 7, 2018

Le grand maître des jeux : Chapitre C1 = L'oeil de cristal || The Great Master of the Games : Chapter C1 = A SilverEye Story

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Émission du 30 janvier 2018

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Play Episode Listen Later Jan 31, 2018

Le grand maître des jeux : chapitre B - L'anneau du soleil. // The Great Master of the Games: Chapter B - The Ring of the Sun.

Émission du 23 janvier 2018