Podcasts about Om Tat Sat

The sacred syllables "Om Tat Sat" represent one of the most powerful spiritual concepts in the Bhagavad Gita. In chapter 17, verses 23-28, Lord Krishna reveals how these three syllables serve as a complete spiritual framework for transcending material limitations. This ancient wisdom remains remarkably relevant for anyone seeking clarity and purpose in today's chaotic world.Delve into the vibrational science of "Om" , far more than just a sound, it's the primordial cosmic frequency that modern string theory is only beginning to comprehend. Learn how chanting Om creates tangible vibrations that flow from below the navel upward toward the third eye, attuning your entire being to cosmic frequencies typically imperceptible in ordinary consciousness.Explore "Tat" as the acknowledgment of the unseen divine presence that exists beyond material perception. This simple syllable transforms your perspective by shifting focus from personal ownership to cosmic connection, dismantling pride and offering profound peace through spiritual surrender.Understand "Sat" as the eternal, unchanging truth that serves as the foundation of existence itself. When aligned with Sat, even mundane tasks become infused with spiritual significance, helping you move beyond the temporary pulls of tamas, rajas, and even sattva.The document beautifully explains how anxiety has "I" at its center, just as pride does. When self-centeredness dominates our consciousness, both worry and arrogance naturally flourish. The antidote? Shifting focus from self to the Supreme through practices like Om Tat Sat meditation.In a world increasingly plagued by anxiety and disconnection, these timeless teachings offer practical guidance for transforming everyday activities—from cooking meals to creative projects—into steps toward spiritual awakening. As Krishna promises, "I provide what they lack and preserve what they already possess" for those who cultivate genuine faith.Discover five practical ways to implement this wisdom in daily life: beginning spiritual activities with sacred utterances, cultivating detachment through awareness of "Tat," discerning eternal from temporary in daily choices, nurturing faith through consistent practice, and transforming anxiety through surrender.The beautiful story of the drought-stricken village where only a young boy brought an umbrella to the rain prayer ceremony illustrates what genuine faith truly means – not just intellectual understanding, but heartfelt conviction that manifests as action.Krsnadasa (Servant of Krishna)

Jenn speaks to Taiwan based Argentinian Yogi Prema Karina Arenas Bonansea. Prema Karina is an international yoga teacher,  executive director of Seeds of Joy Yoga Association, a non-profit organization registered in Taiwan and CEO of Karuna Seeds Yoga. She teaches at Teacher Trainings and Advanced Teacher Trainings of the International Sivananda Yoga Vedanta Centers in Europe and India as well as at Youth fitness & yoga in Taipei. Prema Karina shares how a serious car accident led her on the path of healing through yoga and what yoga has taught and continues to teach her through her own practice. She believes that we can all integrate  our spiritual practice into our daily lives and teach others to do the same. (October 8, 2024)About Prema Karina:Born in Argentina, South America, Prema Karina loves traveling and learning from different cultures. She holds a degree in Accounting and Administration from the National University of San Luis in Argentina, as well as a Master's degree in Business Administration from Ming Chuan University. She is an advanced practitioner and instructor of the International Sivananda Yoga Vedanta Centers in Europe and India. She teaches workshops and trainings for teachers around the world. She is the Executive Director of the Seeds of Joy Yoga Association, a non-profit organization registered in Taiwan, and the CEO of Karuna Seeds Yoga. In 2004, she started her Sanskrit studies and Kirtan practices at the Sivananda School in Spain. She later deepened her studies in Mysore, India. Her main purpose in life is to serve as an instrument to pass on the Yoga teachings she has received. Om Tat Sat. Episode Resources:Website FBIGSeeds of Compassion YogaYoga Your Home Practice CompanionHow Yoga WorksDivine Life SocietyReginald A. Ray

Krishna mentioned 'Om Tat Sat' as a threefold representation of the Supreme Absolute Truth -Brahma. He explains 'sat' and says, "The word 'sat' means eternal reality and goodness. O Arjun, it is also used to describe an auspicious action. Being established in the performance of yagna (sacrifice), tapah (penance), and daan (charity) is also described as sat. And so, any act for such purposes is named sat (17.26-27). Whatever is done or practiced like yagna, daan or tapah, when done without shraddha is termed as 'asat'. It is not for here or hereafter" (17.28). Krishna described sat and asat at the beginning of the Bhagavad Gita. He said sat (reality) never ceases to be while asat (unreal) has no existence and only a gyani can distinguish between them (2.16). Firstly, asat is that ‘which didn't exist in the past and wouldn't be there in the future'. If we take the example of sensual pleasures, feelings or physical entities, they weren't there before and wouldn't be there after some time. Secondly, the rope-snake analogy is used to explain that asat derives its existence from sat, just as the snake doesn't exist without the rope. Krishna gives another path here when he says that whatever is done or practiced like yagna, daan or tapah, when done without shraddha is termed as 'asat'. Shraddha is the essential ingredient to perform 'sat' karmas. This path opens up another interpretation. Shraddha is unflinching devotion where any outcome of an action is taken as the blessings of Paramatma. In other words, it is performing karma without expecting karmaphal (fruits of action) (2.47). This is also achieved by dropping the sense of doer-ship (kartapan) for any karma we perform. Any karma becomes auspicious when both a sense of doer-ship and the desire for karmaphal is dropped and hence, Krishna calls it performing auspicious karmas.

The seventeenth chapter of the Bhagavad Gita is titled Shraddha Traya Vibhaga Yoga where Krishna explains about the three sides of each aspect of life and existence. Krishna says, "'Om Tat Sat' is considered the threefold representation of the Supreme Absolute Truth -Brahma.  From them came the knowers of truth (Brahmins), scriptures (Vedas), and sacrificial rites (yagna)" (17.23). 'Om Tat Sat' is the most commonly used phrase in the context of Vedanta. Om is a fundamental sound or vibration but not a word and hence, no meaning is assigned. It is believed that the world was created out of these vibrations and science confirms that every matter is in the state of vibration which is called frequency. This vibration of Om consists of three syllables of A-U-M. 'Tat' is translated as 'that'. It looks natural to call Paramatma as you -either in singular or plural form. Accepting paramatma as 'you' implies that 'I' in us will remain and hence, Krishna mentions 'tat'. 'Tat' is what remains when both you and I unite like the melting of a salt doll to be the ocean. Essentially, it is being one with existence. 'Tatva masi' -you are that, is often used to describe the relationship between man and Paramatma. Krishna further says, "Therefore, acts of daan (charity), tapah (austerity) and yagna (sacrifice), as prescribed in scriptures, are begun always uttering Om (17.24). The seekers of liberation without desiring results perform various daan, tapah and yagna while concentrating on 'tat' "(17.25). While seeking or desiring is bondage, this verse talks about the desire for liberation (moksha) which looks paradoxical. The first stage is the desire for material things, the next one is the desire for moksha and the final stage is dropping the desire to attain moksha. Basically, it is moving from Kindergarten to post graduation and Krishna guides us through this gradual transition.

Episode 77 covers the final part of chapter 17. In the first three parts we have seen the influence of the three guNAs, sattva, rajas and tamas on faith we have, food we consume, sacrifices we perform, austerities at the body, speech and mind levels and also charities we give. The final part explains the meaning of the three words OM tat and sat separately and together, and when they are used. This is followed by chapter appreciation which will address two important aspects of this chapter.

Title: Performing Actions with Sattvic Shraddha17th Chapter: verses 26, 27, 28; recapitulation of 17th chapterIt is difficult for normal human beings to perform their spiritual practices with perfection. With the utterance of “Om Tat Sat”, when we perform any act - Yajna, dana and tapah – they become purified. When we offer our activity to the all-pervading reality that is present in everyone and everything, the activity is purified. They become auspicious and spiritually meritorious.26th verse: “Sat indicates the Absolute Reality which is all-pervading, immortal, good for humanity and which sustains us. Sat means sat-bhāve “with the intention of essential goodness and nobility”, sādhu-bhāve “with auspicious intention” and praśhaste karmaṇi “Inspired by the an inner call and the Atman within”.27th verse: “With great steadiness, when we perform Yajna, dana and tapah, it is called Sat. Any activity done for the sake of Tat, which is the all-pervading divine reality, is also Sat.”Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness and as an offering to God. Dana refers to any act of compassion, kindness and charity meant to help others. Tapah means austerity, activities that we do with the mind and senses focused on a single purpose with a sense of sanctity and sacredness.When we perform anything thinking of the all-pervading divine reality, then it becomes worship in the form of action, and it brings an element of steadiness to the activity. Steadiness comes from the Absolute Reality which is eternal and unchanging.28th verse: “Performing Yajna, dana and tapah with a sattvic attitude and a sense of dedication to the divine is Sat. Its opposite is called Asat. Performing hutam (sacrifice), dattam (charity), tapaḥ (austerity) or kṛitam (any other activity), without sattvic shraddha is Asat.”Shraddha cannot be properly translated in English. Shraddha refers to a sense of sanctity and sacredness that helps us preserve higher values. It can also mean faith in scriptures, God, teacher, and a sense of integrity. The shraddha of human beings is three-fold – Sattvika, Rajasika and Tamasika. Yajna, dana and tapah should be performed with sattvic shraddha.When we perform charity there is a possibility that we may get the opposite of gratitude from the recipient. That can hurt us unless we are guided by a higher spiritual ideal in the act of charity. Sattvic shraddha turns any activity into a spiritual activity.The following is a recapitulation of the 17th chapter:The 17th chapter starts with a question from Arjuna: “Those who have a high degree of shraddha but do not know how to follow shastram, what happens to them?”Shraddha is of three types - Sattvika, Rajasika and Tamasika. Sattvika is the highest and most sublime. It manifests itself as wisdom and serenity. If a person is very active and makes a show of his wealth and power, his attitude is Rajasika. Tamasika attitude manifests itself as laziness and delusion.In a rajarshi (philosopher king) – the philosophical aspect comes from sattva guna and the kingly aspect comes from rajo guna. His rajo guna is dominated and regulated by sattva guna.Shraddha is based on our inherent natural tendencies, which is based on our samskaras. Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara.In Patanajali Yoga Sutra, Vyasa says: “The river of the human mind flows in two directions. One is of a positive nature and takes us towards higher spiritual fulfillment. The other is of a negative nature and takes us away from our cherished aspirations.” The mind may not act as our friend when it is not ready. For example, when we want to meditate (positive flow of the river), the mind may procrastinate (negative flow of the river).Vyasa also says that we can turn the mind into a friend with a refining process. The refining process starts with doing some noble, unselfish deeds. Such deeds increase the store house of positive samskaras and negate the negative samskaras. The mind then begins to evolve. When we perform our activities with sattvic shraddha, we improve the proportion of positive flow in the river of mind.The following discussions took place in the question-answer section of the class:The translation of Sanskrit words, such as Samskara, are limited in scope in the dictionary meaning. They can only be explained by giving examples. An example of past samskaras is a child prodigy in music, whose family has no background in music.We should put our ego to good work. When we perform an activity as Swadharma and as an offering to the divine, the ego is sublimated to a sattvic level.Creation moves in cycles – from creation to sustenance to dissolution to re-emergence.

Title: Purifying Spiritual Practices with Om Tat Sat17th Chapter: verses 23, 24, 25, 26, 2723rd verse: “In the Vedic literature, specifically the Upanishads, it is stated that “Om Tat Sat” constitutes the essence of all vedic literature. It represents the triple designation of Brahman. These three words are behind the origin and creation of the Brahmanas, Vedas and Yajnas.”Om represents the vedas. The entire vedic literature can be condensed into Om. All the vedas are an attempt to describe Brahman which can only be experienced. At the empirical level, Brahman is denoted with Om. Om represents the highest spiritual awareness, the highest wisdom, the highest existence, the highest consciousness and the highest blissfulness.Sri Ramakrishna said that the highest level of experience cannot be explained. It is a deeply felt experience whose language is silence. Below silence is Om, which is the first audible, verbal symbol of the divine. When we elaborate Om, we get Gayatri. When we elaborate Gayatri, we get Upanishads. Below the Upanishads, there are many mythological books. All these books are meant to take us beyond books. The highest experience is beyond all these books.Dharmaśāstra says: “All Vedas are founded on Pranava (Om). It takes you away from the transmigratory cycle of Samsara. It is the essence and totality of all verbal presentations. Any mantra without Om becomes meaningless.”Every mantra is preceded by Om. It is because the mantra becomes sacred when associated with Om.Omkara is not a letter symbol. It is a sound symbol comprised of three sounds A-U-M. It is pronounced with an elongated vowel sound. “A” represents the totality of waking state experiences. “U” represents the totality of dream state experiences. “M” represents the totality of deep sleep experiences. Together, they represent all our experiences, as we cannot have any experience outside of these three states.“A” is pronounced with an open mouth. “U” is pronounced with the mouth half open. “M” is pronounced with the mouth closed. We cannot pronounce anything which does not belong to these three categories. And, since everything in the world has a verbal counterpart, A-U-M represents everything in this world.“Tat” stands for the totality of existence. It also indicates Brahman. In the mayavakya “Tat-tvam-asi” -which means “The spiritual truth that you are seeking is non-different from yourself - “Tat” indicates Brahman.“Sat” is explained in the 26th verse. It is used to denote the Absolute Reality. It also represents goodness, auspiciousness and steadiness in dana, tapah and yajna.Why is the utterance of “Om Tat Sat” important? It is difficult for normal human beings to perform their spiritual practices with perfection. With the utterance of “Om Tat Sat”, when we perform any act - Yajna, dana and tapah – they become purified. They become auspicious and spiritually meritorious.For full effect, “Om Tat Sat” should be uttered with a sense of sanctity and sacredness and with full awareness. Mantras gather potency because they have been recited by spiritual seekers and sages for thousands of years. They help us realize the spiritual truth when we recite them with full concentration on the meaning of the mantra.24th verse: “Therefore, one should practice dana, tapah and yajna by uttering Om. When you do so, the activity becomes purified.”Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness and as an offering to God. Dana refers to any act of compassion, kindness and charity meant to help others. Tapah means austerity, activities that we do with the mind and senses focused on a single purpose.25th verse: “When we perform dana, tapah and yajna with the utterance of Tat, it means we are performing that duty without expecting any fruits in return. We offer the activity and its fruits to the all-pervading divine reality.”“Tat” means Brahman, the all-pervading divine reality. When we perform dana, tapah and yajna with a sattvic attitude, and offer our activity and its fruits to Brahman, the activity is purified.When we offer our activity to the all-pervading reality that is present in everyone and everything, the activity is purified. In fact, this is the essence of the Brahma-Yajna-Mantra in the 24th verse of the 4th chapter. With the imagery of a Vedic ritual (Yajna), this verse says: “the process of offering, what we offer, the one who offers, into what it is offered, the act of performing the ritual, the goal to be reached – everything is Brahman.”There is nothing in this world, but Brahman. The Brahma-Yajna-Mantra brings the spiritual unity of existence to every thought, word and deed, including eating food. There should be no line of demarcation between our secular and spiritual life. Every secular act should be spiritualized.We should live life like the mantra in Rigveda which means: “Let every thought become a meditation, let every word become a mantra, let every action become an act of worship, let every travel become a pilgrimage, let every movement become a circumambulation around the deity, and let the whole life become an offering to God.”26th verse: “Sat indicates the Absolute Reality which is all-pervading, immortal, good for humanity and which sustains us. Sat means sat-bhāve “with the intention of essential goodness and nobility”, sādhu-bhāve “with auspicious intention” and praśhaste karmaṇi “Inspired by the an inner call and the Atman within”.Divinity is present in all of us. However, in some people it does not manifest because of the effect of past samskaras. At some point, people feel an inner call to do something good for humanity. This call is inspired by the Atman within. When we do something inspired by this inner call, we feel inner joy and contentment.We can be a good human being without affirming our faith in God. Swami Vivekananda said: “Live life in a way that even if you do not accept God, God will accept you.”27th verse: “When we think of the Absolute Reality through the utterance of Sat, it brings an element of steadiness to the activity and becomes a blessing to humanity. Steadiness comes from the Absolute Reality which is eternal and unchanging.”Tapah should be done with a sattvic attitude where the mans and the goals are in harmony. Success becomes a liability if tapah is done with improper means.

Title: Meaning of Om Tat Sat17th Chapter: verses 20, 21, 22, 23Yajna, Dana, and Tapah – these spiritual principles have the triple dimensions of Sattvika, Rajasika and Tamasika.Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness and as an offering to God. Our everyday activities can be spiritualized when we perform them as yajna. Then there is no difference between the shrine and the workplace. Any activity not done as yajna becomes a bondage – it is an invisible chain that binds us to the world.Dana refers to any act of compassion, kindness and charity meant to help others.Tapah means austerity, activities that we do with total dedication and with a sense of going beyond the body-mind complex.20th verse: “Charity done with the attitude “It is my duty to help this person”, done in the right manner without any expectation of return, given to someone who is in need of it, who will use it for constructive purpose, and done at the right place and time – such charity is Sattvik.”21st verse: “When charity is practiced with the expectation of getting something back in return or done with a mind that is not happy as it is struggling with its own greed, ort done with a desire to be known as a charitable person – such charity is Rajasik.”22nd verse: “Charity done at the wrong place, at the wrong time, or to unworthy person or without regard for rules and etiquette – such charity is Tamasik.”Suppose a person is sitting in a dirty, filthy place and we give him restaurant food. It is an example of wrong place. Suppose that person has already had his meal and we give him food. It is an example of wrong time. Suppose we give money to a person who uses it for terrible things. It is an example of charity to an unworthy person.The 23rd and 24th verses are very important and explain how we can purify our spiritual activities such as yajna, dana and tapah.23rd verse: “In the Vedic literature, specifically the Upanishads, it is stated that “Om Tat Sat” constitutes the essence of all vedic literature. These three words are behind the origin and creation of the Brahmanas, Vedas and Yajnas.”There are four vedas. Each veda has four parts – Samhita, Brahmana, Aranyaka and Upanishad. Samhita contains hymns to deities. Brahmana contain description of rituals. Aranyaka contain philosophical discussions and spiritual disciplines. Upanishads contain the highest and most sublime portion of the vedas.It is difficult for normal human beings to perform their spiritual practices with perfection. For example, a prayer is effective when the mind, the act of prayer, the thoughts and emotions are all focused on the prayer. It is difficult for normal human beings to do so – there is an inherent incompleteness and imperfection in their prayer. The same applies to rituals. The spiritual practice – a prayer or an offering or a ritual – can be purified by uttering “Om” or “Om Tat Sat.”The utterance of “Om Tat Sat” can have two levels. The utterance has more effect when we understand its meaning. It has less effect if it is uttered without understanding its meaning.Om is a word symbol that represents the totality of existence and divinity. Whatever we experience in waking state, dream state or deep sleep state – they are all represented by Om.Om is comprised of A-U-M. “A” represents the totality of waking state experiences. “U” represents the totality of dream state experiences. “M” represents the totality of deep sleep experiences. Together, they represent all our experiences, as we cannot have any experience outside of these three states.Om contains the essence of all vedas. All the vedas are an attempt to describe the Absolute Reality which can only be experienced. At the empirical level, the Absolute Reality is denoted with Om.Om comes from two Sanskrit roots which mean “something that is all-pervading that sustains us, protects us from problems of the empirical world, and leads us to the highest spiritual realization.”Sri Ramakrishna used simple language to describe Om. In ascending order, he said: “Puaranas are the lowest. Higher than Puranas are Upanishads. Upanishads are condensed in Gayatri. Gayatri is condensed in Om. Beyond Om is total silence.”The highest level of experience cannot be explained. It is a deeply felt experience whose language is silence. Below silence is Om, which is the first audible, verbal symbol of the divine. When we elaborate Om, we get Gayatri. When we elaborate Gayatri, we get Upanishads. Below the Upanishads, there are many mythological books. All these books are meant to take us beyond books. The highest experience is beyond all these books.Tat means “I am offering it to the all-pervading, divine reality.” It is used to purify all forms of yajna, dana and tapah. These spiritual practices may have inherent imperfections which are rectified by utterance of Tat.When we offer our activity to the all-pervading reality that is present in everyone and everything, the activity is purified. In fact, this is the essence of the Brahma-Yajna-Mantra in the 24th verse of the 4th chapter. With the imagery of a Vedic ritual (Yajna), this verse says: “the process of offering, what we offer, the one who offers, into what it is offered, the act of performing the ritual, the goal to be reached – everything is Brahman.”There is nothing in this world, but Brahman. With this strong conviction, when we utter this mantra before eating food, then whatever we eat becomes purified.Sat means strong, steady faith. Yajna, dana and tapah, when done with a sense of sanctity, sacredness, sincerity, honesty and integrity – they get purified.Sometimes devotees chant “Hari Om Tat Sat”. Hari is the name of Vishnu and means the Lord.

As we come to a close of this beautful text, the last few verses reminds us again that the highest goal of liberation-while-living is attained only by renouncing jīva's duality. Om Tat Sat.

Happy New Moon! Because this is the first New Moon of the year and an important puja to the Divine Mother (Ratanti Puja), I thought it would be nice to discuss an important approach to spiritual life! This is a rather foundational topic and with Mother's grace, I pray I can do it some justice: How To Practice Spirituality. My only prayer is that something in this lecture inspires you to start practicing now and if you've already been practicing, then to intensify your practice. Give your entire being to your practice! Devote your whole mind and heart to your practice. Dive in! Plunge deep!Spiritual life is about doing. It is about becoming. It is about being. It is not enough to watch from the sidelines. You can attend all the lectures you want, you can read all the books you want, you can even write books and give lectures and talk about spiritual ideas ad infinitum but until you practice to make these ideas your own, until you integrate the teachings into the fabric of your being, until the teachings shine forth in your life and become manifest in each and every moment, what have you got, really?  It can never hurt to be reminded; spirituality is about a lot more than book learning!  But naturally, we must then ask, if spiritual life is about practice and integration, how then should I practice? What does spiritual practice really look like?No one way is the only way. There are an infinite number ways to reach Truth which is Itself Infinite and each of them are as good as any other, according to predispositions and capabilities of each individual practitioner. With that being said, in this lecture, we read through the first chapter of Way of a Pilgrim to illustrate a few very important general principles about spiritual practice. Then, we make the case that across several different mystical traditions, japa or recitation of mantra is the central practice of choice! OM Tat Sat.May all of this be an offering. Lectures happen live every Monday at 7pm PST.  There's Q&A from 8-10pm PST right after.It is free and open to the public. All are welcome!Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMIf you'd like to support us, you can do so here:https://www.paypal.com/paypalme/jaimakaliChapter markers here:https://www.youtube.com/watch?v=OC8t9saTixESupport the show

How long should one meditate? How does a Jñānī live his/her life? These last verses describe a Jñānī and this Upaniṣad ends here on a grand note on why one strive to gain this knowledge. Om Tat Sat!

19th Oct 2022 These are teachings and pointers from ongoing NDA(Non-duality awareness)/Advaitic Satsangs held at Bhagavan Ramana Maharshi Centre in Melbourne, Australia.

Then clarifying Arjuna's doubts on faith, Krishna continued. “Faith is intrinsic to human beings, which are Sattvic, Rajasic, and Tamasic in nature. People are what their faith is. Accordingly, those in goodness mode worship celestial Gods, the passionate, Yakshas and Rakshasas, and the ignorant worship spirits.       Further, people should perform austerities only as ordained by scriptures and not for desire or egotism. Simply tormenting the body and Me, the dweller therein, through attachment-driven austerities exhibit only demonic nature. And same is the case with food, sacrifice, and charity.   The virtuous consume juicy, nourishing, and naturally tasty foods that enhance life span, virtue, and heath. However, the passionate like hot, spicy, or sour food that gives only disease and pain, whereas the ignorant consume impure or stale items.       Likewise, sacrifices done with conviction and no-expectation are of goodness; those done for material benefits are of passion-mode, while those performed contrary to scriptural principles with no Mantras or offerings are of ignorant mode. Similarly, when people worship the Lord and the revered with cleanliness, celibacy, and non-violence, that becomes the austerity of the body; when words spoken are truthful and kind, it is the austerity of speech; and thoughts, serene and pure, become the austerity of the mind. When practiced by the devout with faith and no expectations of rewards, these become the austerities of goodness. But the one performed for ostentation and public consumption is the austerity of passion that is transitory, whereas the austerity involving harming the self and others is ignorant. Similarly, charity to the worthy at the right time and place, without any consideration, is goodness. However, a reluctantly done charity with expectation is of passion mode, while that made to the unworthy is the charity of ignorance.     Further, the term ‘Om Tat Sat' represents the Absolute Truth. Hence people begin all sacred activities like sacrifice by uttering ‘Om,' while the non-seekers of material rewards utter ‘Tat.' And ‘Sat' means goodness and eternity that describes all auspicious and noble activities like charity.        But such acts performed without faith become ‘Asat,' worthless for this world and the other.” If you would like to find out more about your chart or have a question about astrology you would love the answer to, please do connect with us at www.astroved.com Follow AstroVed on IG, Twitter, and FB @AstroVed  

En este episodio Satyadev nos transmite las claves esenciales para convertirnos en maestros de nuestro propio destino!OM TAT SAT

En este episodio, nuestra invitada Shakti, nos comparte sobre una de las prácticas devocionales del Yoga: El Kirtan, que es según los grandes maestros espirituales, la forma más fácil, certera, segura y económica de alcanzar la realización del Ser. Aprende sobre su significado, sus métodos y beneficios, para que te inspires a aprovechar esta maravillosa herramienta en tu sadhana personal (práctica espiritual).Om Tat Sat

Karşılığında bir beklenti olmadan yapılan hayırlar, yardımlar doğru zamanda, doğru yerde doğru kişilere “sadece verilmesi gerekiyor” diyerek verilirse sattvik niteliktedir. (17.20) Öte yandan, karşılığında bir çıkar elde etmek için, sonucunda gelecek sevapların hesabında yapılan yardımlar sonunda sadece acı biçer ve bunlar rajasik niteliktedir. (17.21) Saygısızca ve kibirle yanlış zamanda, yanlış mekanda, yanlış kişilere yapılan yardım ise tamasik niteliktedir. (17.22)

En este episodio Satyadev nos transmite la vida y las enseñanzas del gran sabio Swami Sivananda como inspiración para nuestra vida espiritual.OM TAT SAT

Chapter 17: Śhraddhā Traya Vibhāg Yog Yog through Discerning the Three Divisions of Faith Earlier in chapter fourteen, Shree Krishna had explained the three gunas or modes of material nature and how they govern human behavior. In this chapter, He goes deeper into the subject. In the beginning, He discusses faith as an inseparable aspect of human nature and says that everyone holds faith. However, depending upon the nature of their mind, their faith adapts a corresponding color: sāttvic, rājasic, or tamasic. The quality of life they lead is determined by the nature of their faith, including the food they prefer to eat. He also classifies food into three categories and discusses the impact of each category upon humans. Shree Krishna then moves to the subject of yajña (sacrifice) and explains that based on the modes of nature, sacrifice can manifest into varied forms. He also discusses tapah (austerity) and describes the austerities of the speech, body, and mind. Again, based on the modes in which these austerities are performed—goodness, passion, or ignorance, they take different forms. Similarly, dān (charity) and its three-fold division based on the modes of nature are explained. Towards the end of this chapter, Shree Krishna explains the relevance and importance of the words “Om Tat Sat” and how these words can usher the concept of transcendence. The syllable “Om” is the symbolic representation of the impersonal form of God; “tat” is uttered for dedicating ceremonies and actions to the Supreme Lord and the syllable “sat” signifies eternal virtue and goodness. Together these words symbolize different aspects of the Absolute Truth. Shree Krishna concludes this chapter by emphasizing that the acts of sacrifice, austerity, and charity performed without faith and regard to the guidelines given in the scriptures are futile. --- Send in a voice message: https://anchor.fm/spiritual-gupshup/message

Earlier in chapter fourteen, Shree Krishna had explained the three gunas or modes of material nature and how they govern human behavior. In this chapter, He goes deeper into the subject. In the beginning, He discusses faith as an inseparable aspect of human nature and says that everyone holds faith. However, depending upon the nature of their mind, their faith adapts a corresponding color: sāttvic, rājasic, or tamasic. The quality of life they lead is determined by the nature of their faith, including the food they prefer to eat. He also classifies food into three categories and discusses the impact of each category upon humans. Shree Krishna then moves to the subject of yajña (sacrifice) and explains that based on the modes of nature, sacrifice can manifest into varied forms. He also discusses tapah (austerity) and describes the austerities of the speech, body, and mind. Again, based on the modes in which these austerities are performed—goodness, passion, or ignorance, they take different forms. Similarly, dān (charity) and its three-fold division based on the modes of nature are explained. Towards the end of this chapter, Shree Krishna explains the relevance and importance of the words “Om Tat Sat” and how these words can usher the concept of transcendence. The syllable “Om” is the symbolic representation of the impersonal form of God; “tat” is uttered for dedicating ceremonies and actions to the Supreme Lord and the syllable “sat” signifies eternal virtue and goodness. Together these words symbolize different aspects of the Absolute Truth. Shree Krishna concludes this chapter by emphasizing that the acts of sacrifice, austerity, and charity performed without faith and regard to the guidelines given in the scriptures are futile. BG 17.3 The faith of all humans conforms to the nature of their mind. All people possess faith, and whatever the nature of their faith, that is verily what they are. BG 17.4:Those in the mode of goodness worship the celestial gods; those in the mode of passion worship the yakṣhas and rākṣhasas; those in the mode of ignorance worship ghosts and spirits. --- Send in a voice message: https://anchor.fm/spiritual-gupshup/message

These three words have special meaning. In Gita Ch 17, Krishna explains. --- Send in a voice message: https://anchor.fm/happilyoga/message

I would like to thank you for all my teachers and mentors who has always been my support and strength. Sending you all warm wishes on this beautiful day. Happy Guru Purnima 2021 Thank you for listening:) Om Tat Sat , VK --- Send in a voice message: https://anchor.fm/vktheartist/message

Episode 0627 - On Nisargadatta Maharaj, VI (Click on the above link, or here, for audio.) Introduction to the life & teachings of Sri Nisargadatta Maharaj, based on reminiscences of disciple & author, David Godman (pages 5+) and 200 direct quotations. Comments on Nisargadatta's personal path, students & devotees, core teachings & dialogues. Definitions of TatSat & OM Tat Sat and a dialogue

Episode 0625 - On Nisargadatta Maharaj, V (Click on the above link, or here, for audio.) Introduction to the life & teachings of Sri Nisargadatta Maharaj, based on reminiscences of disciple & author, David Godman (pages 5+) and 200 direct quotations. Comments on Nisargadatta's personal path, students & devotees, core teachings & dialogues. Definitions of TatSat & OM Tat Sat and a dialogue

-8th chapter: verse 28 9th chapter: verses 1, 2, 3-The lecture was given by Swami Tattwamayananda on June 4, 2021.-8th chapter, 28th verse: “The Yogi who understands the full meaning of this supreme truth, he becomes a Jivan mukta. He gets liberated while living in this world, realizes the supreme truth, and gets results that transcend the collective meritorious results of all the ancient Vedic rituals.”-Such a Jivan mukta realizes his true spiritual identity as the Atman. He looks upon life from a higher perspective and is not disturbed by the ups and downs of life, seeing them as part of the relative, momentary experience. He is always in a state of contentment.-Lord Krishna describes contentment as one of the characteristics of a spiritual person. He is contented, practices yoga, has strong will, has restrained his senses and mind, and is devoted completely to the Lord. Contentment transcends happiness and unhappiness.-Om Tat Sat. Thus ends the eight chapter of the Bhagavad Gita, which is a summary of all sublime teachings found in the Vedas, which deals with Brahma Vidya, and describes the three paths to attain it – Bhakti Yoga, Karma Yoga and Jnana Yoga – and which is in the form of a dialog between Arjuna and Lord Krishna.-9th chapter, 1st verse: “Now I am going to teach you this most profound, highest spiritual truth, ways to realize it, and the art of making use of the realization in doing one's duty. It is the royal secret.”-Raja vidya refers to the royal spiritual truth that was practiced by enlightened kings. After learning from their teachers, these kings made use of that knowledge when ruling. King Chandragupta Maurya and his preceptor Chanakya are grand examples - the spiritual restraining power through Chanakya and the executive power through Chandragupta.-Power should be given to one who does not want power. Wealth should be given to one who does not want wealth. Such people will make proper use of power and wealth.-2nd verse: “Of all the branches of learning, this supreme truth is the highest (kingly), it is the supreme purifier because it does good to everyone, it pertains to dharma, it can be realized through direct perception, and it is easy to practice.”-Spirituality is in reality, very simple. It tells us that spiritually, the entire existence is one. For a person who is spiritually fit, a simple statement such as Tat-tvam-asi is enough. Upon hearing this expression, immediately he will realize its true meaning and his identity with Brahman (Shabda-aparoksha-vada). Others will take more time for such realization and will have to pursue spiritual practices.-3rd verse: “Those without shraddha, they won't be able to think about the higher meaning of life. They do not attain Me, and they continue going the cycle of birth, life, death and rebirth.”-Shraddha cannot be translated to a single word in English. It is best understood as what it is not – casual approach, dismissive nature, skepticism, doubt, restlessness – temperaments that make it difficult to focus. Shraddha can be described as a combination of integrity, sincerity, honesty, and desire for something sublime and higher with concentration and focus. To take interest in higher ideas, one needs shraddha.-Hitopadesha says: “Food, sleep, fear, infatuation – these are common to both human beings and animals. What is unique about human beings is their ability to think about dharma and higher values.” The awareness of the need for these higher values gives us shraddha.-It is not easy to be dis-satisfied with worldly life. When we start thinking “what is the meaning of life” – we board the bus of our spiritual journey, and we direct our efforts to come out of the wheel of samsara. When Buddha saw old age, disease and death, he developed shraddha and began his spiritual journey.-When we do not look for higher values, then after death, we may take a descent in evolution. On the other hand, if we are interested in spiritual values, even if we do not succeed, we don't lose anything – every good action will produce its results.-We should not see a line of demarcation between spiritual and secular activities. Instead, we should spiritualize the secular.

Welcome to Episode 99 of the Daily 3 Minute Mantra Podcast with Aaralyn Shiri! Today's mantra is Hari Om Tat Sat. In Sanskrit, Hari represents the physical manifestation of creation and means "remover." Om Tat Sat represents the divine creator. I feel this as a mantra of love and joy, because unconditional love removes all suffering. It helps us remember that we're directly connected to the Divine! So come back to the present moment and sing with me for 3 minutes. Humming is great, too! Just connect with your body and feel the vibrations. ~Aaralyn You can find my mantra music on: Spotify: https://open.spotify.com/artist/6PljdshLeQi2xk2a6N1K0t Apple Music: https://music.apple.com/us/artist/aaralyn-shiri/1504815886 Sound Cloud: https://soundcloud.com/aaralynshiri BandCamp: https://aaralynshiri.bandcamp.com/ Instagram.com/AaralynShiriMusic Facebook.com/AaralynShiriMusic --- Send in a voice message: https://anchor.fm/aaralynshiri/message

Welcome to Episode 98 of the Daily 3 Minute Mantra Podcast with Aaralyn Shiri! Today's mantra is Hari Om. In Sanskrit, Hari represents the physical manifestation of creation and means "remover." Om Tat Sat represents the divine creator. Put together, I like to feel this as removing our sense of separateness from the divine. Helping us remember that we're directly connected to the Divine! So come back to the present moment and sing with me for 3 minutes. Humming is great, too! Just connect with your body and feel the vibrations. ~Aaralyn You can find my mantra music on: Spotify: https://open.spotify.com/artist/6PljdshLeQi2xk2a6N1K0t Apple Music: https://music.apple.com/us/artist/aaralyn-shiri/1504815886 Sound Cloud: https://soundcloud.com/aaralynshiri BandCamp: https://aaralynshiri.bandcamp.com/ Instagram.com/AaralynShiriMusic Facebook.com/AaralynShiriMusic --- Send in a voice message: https://anchor.fm/aaralynshiri/message

In this chapter, Krishna explains how our behavior or our conduct  is made of the three gunas – Sattvic, Rajasic, and Tamasic. And how these three Gunas force us to act in a certain way.Learn what Om Sat Tat means. “Om tat sat” is a mantra which ensures that our approach to life is not tāmasic (for ill purpose) or rajasic (for temporary selfishness).

Gita GD 4/18/2021 2.16, 17 There are a few slokas which were tough for Ganesha when Vyasa was telling, so Ganesha had to think before writing. These are some of those tough slokas. Atma is 'sat' and rest is 'asat' - Om Tat Sat. Sat: Not limited by space, time, object limitations. Asat: Exact opposite of Sat (child of a barren women, flowers in sky...) Mithya: You can experience it but does not have independent experience, hence limited by space, time, objects. Reality ALWAYS exist; mithya NEVER existed Any Experience - REALITY + APPEARANCE. Need objects, shapes and forms to experience existence (IS'ness) If we understand 2.16 then fear of death goes away. Is space really dark? No. It is light everywhere but needs a reflecting medium. Likewise, EXISTENCE needs a medium - mind & body to reflect it. From a meta physical perspective: A subtler element is present in a grosser element. Consciousness is more subtler than space - Dhaturuttamah Consciousness: Space - air - fire - water - earth When we identify with body, space exists...when we don't space or anything else does not exist. What is permanent cannot get revealed; but it manifests through a medium. Undying means, unborn as well! If Consciousness is born, then somebody has to be conscious of Consciousness being born. God was bored and he created playmates - the world exists because of that! Understanding this revelation about who we are helps us live our lives in a very different way - improves self-esteem, conquer fear, ability to relate to others better, joyful. However sometimes it is difficult to apply the knowledge in transactional world. Hear the debate amongst the seekers as to how it can be applied - each one sharing their own unique perspective. For more, check out the blog: https://happilyoga.com/2021/04/20/50664/ --- Send in a voice message: https://anchor.fm/happilyoga/message

The only Saint who is authorized to give Om Tat Sat Mantra is Saint Rampal Ji _ Creation of universe

This week we introduce you to what is mindful living and how did Mindflow Radio begin. We share our intention of mindful entertainment, contemplation, and education. As well as our desire to share transcendental music. In this show, we share many mindful living tips that you can use in daily life. We discuss metacognition, self-talk, and postural awareness. We also cover a basic breathing focus chant called Om Tat Sat which is our favorite breath focuses. This show is a great show to check out to get some potent mindful living tips. MUSIC VIDEOS IN THIS EPISODE: (Lotus Head Music Filmed Live)" Wah Yantee" Performed by Lotus Head Music with Monte on bass, and Jai Lynn on harmonium and vocals. This song is a compilation of one of the oldest chants in Sanskrit along with my English song that I, Jai Lynn, feel encompasses the meaning. We wrote this song a few years ago as a pep talk to listen to the wisdom inside. My favorite line – “you will find your teachers and guides and you will find the wisdom too”. This says to me, that we do need teachers and mentors but to not forget that we also have the wisdom that brought us to these teachers as well as the ability to discern the wisdom from the ego of these teachers. I think there is a balance to be made in figuring things out on our own and having supportive guidance from outside of us that we found by following our intuition.ABOUT INTEGRATED MINDFULNESS INSTITUTE:Lamont P. McPheron (MS, LPC), author of "The Mindfulness Handbook," is a psychotherapist whose techniques are revolutionizing the field. Jai Lynn McPheron (LMT, E-RYT) specializes in the mind-body-breath connection, and in creating and holding safe spaces for healing.We specialize in trauma recovery as well as collaborate through our work as: Mindfulness Podcasts, Transcendental Musicians, Authors, Psychotherapists, Mindful Yoga Coaches, Tai Chi Instructors, Mindful Living Course Creators, and Educators.For the full video version on this podcast: https://youtube.com/playlist?list=PLpROojVtR-uSVr0HDCMqQAKH_2K3jHsGbSupport the show (https://paypal.me/mindflowradio?locale.x=en_US)

Om Tat Sat are the group of three mantras in Sanskrit found in verse 17.23 of the Bhagavad Gita. It means "Om is the mantra of Brahm, Tat is the secret mantra of Parbrahm and Sat is the secret mantra of Vishnu. "Om Tat Sat" is the eternal sound-pranava. "Om Tat Sat" represents the unmanifest and absolute reality. 

Not only do I have a brand new japa style meditation for everyone today but it’s also the one year anniversary of Into Stillness! 54 episodes to date and over 5000 downloads in 65+ countries. I wasn’t sure how this was going to turn out when I started it —during a pandemic mind you— but its turned into my favourite creation. Recently I expanded the Into Stillness idea into a workshop and began doing the meditations I write for the podcast live on Sunday mornings. Looking forward to what another year brings. I also want to say thank you to everyone who has listened, I truly appreciate all the support!! Todays episode is based around the mantra “Om Tat Sat”. Om Tat Sat is a Sanskrit mantra found in the Bhagavad Gita. Each of the three sounds is a symbolic representation of God. Om is the sound of Brahman or the ultimate reality. Tat is the mantra of Shiva. Sat is the mantra of Vishnu, which can also be interpreted as truth. The repetition of this mantra encourages the mind to enter into a meditative state so that the practitioner may begin to connect with the higher Self or the Divine within. Please consider leaving a review online if you happen to enjoy the episode, helps me reach more people and spread the practice of meditation. I truly appreciate each and every one of you who listen to and take something away from this podcast. Until next time and with love, namaste.   A new LIVE MEDITATION with me every Sunday at 11am EST. Sign up RIGHT HERE to get on the mailing list where I send out the link to join on Sunday mornings.    I recently released the most in-depth meditation course for beginner & intermediate practitioners! You can purchase MEDITATION 101: A Guide to Build & Deepen Your Own At Home Practice right now on my website!   If you live in Hamilton, ON or the surrounding area and are interested in private yoga & meditation sessions, contact me!   Show Notes Here!   Download my FREE Meditation Journals   Subscribe on Youtube   Follow me on Instagram

En este episodio Satyadev nos habla del propósito evolutivo de la reencarnación y la ley del Karma que enseña que todo lo que sembramos al nivel de pensamiento, palabra y acción produce un fruto igual a la acción con la cual fue sembrado.Somos el maestro de nuestro propio destino! Todo lo que queremos ver en nuestra realidad lo tenemos que sembrar primero! OM TAT SAT

Welcome to Episode 11 of the Daily 3 Minute Mantra Podcast with Aaralyn Shiri! Today's mantra is Hari Om Tat Sat. This is a combination of two Hindu Sanskrit mantras, but a fairly common one! Hari represents the physical manifestation of creation and means "remover." Om Tat Sat represents the divine creator. Put together, I like to feel this as removing our sense of separateness from the divine. Helping us remember that we're directly connected to the Divine! So come back to the present moment and sing with me for 3 minutes. Humming is great, too! Just connect with your body and feel the vibrations. ~Aaralyn --- Send in a voice message: https://anchor.fm/aaralynshiri/message

Yoga Sūtras, Fourth Chapter, Kaivalya Pāda 4.11 - 4.13, Guṇas Everywhere! Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/qyRTyK3SLKw Kaivalya Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 60, or Vol. 4, Pg. 19. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 4th Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis & pursuit of self-realization. Chapter 4, Kaivalya Pāda is filled with poignant insights into the nature of both yoga & bhoga. It reveals the origin of our ignorance and the wonders of overcoming our ignorance. These insights support us in removing the last traces of impurities covering our spiritual heart so we can actualize reach the state of no more outflows. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

Yoga Sūtras, Fourth Chapter, Kaivalya Pāda 4.10 - 4.12, Caught Between Past & Future: Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/qyRTyK3SLKw Kaivalya Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 60, or Vol. 4, Pg. 19. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 4th Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis & pursuit of self-realization. Chapter 4, Kaivalya Pāda is filled with poignant insights into the nature of both yoga & bhoga. It reveals the origin of our ignorance and the wonders of overcoming our ignorance. These insights support us in removing the last traces of impurities covering our spiritual heart so we can actualize reach the state of no more outflows. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

Yoga Sūtras, Fourth Chapter, Kaivalya Pāda 4.06 - 4.09, Above & Beyond Karma: Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/rAOOJ9lC83U Kaivalya Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 60, or Vol. 4, Pg. 19. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 4th Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis & pursuit of self-realization. Chapter 4, Kaivalya Pāda is filled with poignant insights into the nature of both yoga & bhoga. It reveals the origin of our ignorance and the wonders of overcoming our ignorance. These insights support us in removing the last traces of impurities covering our spiritual heart so we can actualize reach the state of no more outflows. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

Yoga Sūtras, Fourth Chapter, Kaivalya Pāda 4.02 - 4.05, The Roles We Play: Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/m5MbQ8dVygs Kaivalya Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 60, or Vol. 4, Pg. 19. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 4th Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis & pursuit of self-realization. Chapter 4, Kaivalya Pāda is filled with poignant insights into the nature of both yoga & bhoga. It reveals the origin of our ignorance and the wonders of overcoming our ignorance. These insights support us in removing the last traces of impurities covering our spiritual heart so we can actualize reach the state of no more outflows. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

Yoga Sūtras, Fourth Chapter, Kaivalya Pāda 4.01 - 4.02, Atha Kaivalya - Mysticism vs Spirituality: Today we gave a very brief overview of the Yoga Sūtras. We looked at the first word of each of the four chapters and talked about how these words summarizes the essence of each chapter. We also discussed the first two sūtras. Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/ReFMMVS5QDY Kaivalya Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 60, or Vol. 4, Pg. 19. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 4th Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis & pursuit of self-realization. Chapter 4, Kaivalya Pāda is filled with poignant insights into the nature of both yoga & bhoga. It reveals the origin of our ignorance and the wonders of overcoming our ignorance. These insights support us in removing the last traces of impurities covering our spiritual heart so we can actualize reach the state of no more outflows. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

Yoga Sūtras, Third Chapter, Vibhūti Pāda 3.54 - 3.55, Hallelujah My Attention My Savior: Sliding into home base, the third chapter concludes by giving us a clear understanding of how to work towards the goal of yoga - which is none other than Kaivalya, True Freedom. Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/XRZ5V1LvCok Vibhūti Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 54, or Vol. 4, Pg. 13. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 3rd Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis. This third chapter, Vibhūti Pāda, directs our attention to certain aspects of ourselves. First on the list: Develop the art of listening without superimposing our own thoughts on to what is heard. Patañjali also takes us step-by-step through various places in the body. All this to assist our process of becoming more purposeful and more awakened in our lives. Chapter 3, Vibhūti Pāda provides us with a checklist for thoroughness in Rāja Yoga. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga for years on end. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

Yoga Sūtras, Third Chapter, Vibhūti Pāda 3.50 - 3.53, Utterly Present & Crossing to the Other Shore: Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/aZZ1Omio7Fw Vibhūti Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 54, or Vol. 4, Pg. 13. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 3rd Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis. This third chapter, Vibhūti Pāda, directs our attention to certain aspects of ourselves. First on the list: Develop the art of listening without superimposing our own thoughts on to what is heard. Patañjali also takes us step-by-step through various places in the body. All this to assist our process of becoming more purposeful and more awakened in our lives. Chapter 3, Vibhūti Pāda provides us with a checklist for thoroughness in Rāja Yoga. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga for years on end. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

Yoga Sūtras, Third Chapter, Vibhūti Pāda 3.49 - 3.50, Oneness, Power & Renunciation: What is the fundamental that we must cultivate regardless of how long we have been practicing, how much we have learned or how advanced we think we have become? [If you think you are advanced then definitely you are not.] Sūtra 3.50 brings up the practice of Vairāgya (non-attachment/letting-go) again - it was first mentioned at the beginning of our journey in Sūtra 1.12 and has been explained in so many ways indirectly since. Keep going, keep developing Vairāgya because it leads us to unbounded freedom (Kaivalyam). Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/qiMGz7Fkodg Vibhūti Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 54, or Vol. 4, Pg. 13. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 3rd Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis. This third chapter, Vibhūti Pāda, directs our attention to certain aspects of ourselves. First on the list: Develop the art of listening without superimposing our own thoughts on to what is heard. Patañjali also takes us step-by-step through various places in the body. All this to assist our process of becoming more purposeful and more awakened in our lives. Chapter 3, Vibhūti Pāda provides us with a checklist for thoroughness in Rāja Yoga. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga for years on end. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

Im 17. Kapitel der Bhagavad Gita wird uns der Yoga der Unterscheidung zwischen dem Feld und dem Kenner des Feldes gelehrt. Swami Sivananda erläutert dir diesen Vers des 13. Kapitels der Bhagavad Gita, der großartigen Schrift über Yoga, über spirituelles Leben und Meditation. Lies hier den Kommentar: http://schriften.yoga-vidya.de/bhagavad-gita/. Seminare zu Bhagavad Gita und indischen Schriften https://www.yoga-vidya.de/seminare/interessengebiet/indische-schriften.html. Alles zum Thema Bhagavad Gita zu finden auf http://schriften.yoga-vidya.de/bhagavad-gita. Besuche unsere Online Seminare:www.yoga-vidya.de/live-online/ und unterstütze Yoga Vidya mit Deiner Spende: www.yoga-vidya.de/spenden.

Im 17. Kapitel der Bhagavad Gita wird uns der Yoga der Unterscheidung zwischen dem Feld und dem Kenner des Feldes gelehrt. Swami Sivananda erläutert dir diesen Vers des 13. Kapitels der Bhagavad Gita, der großartigen Schrift über Yoga, über spirituelles Leben und Meditation. Lies hier den Kommentar: http://schriften.yoga-vidya.de/bhagavad-gita/. Seminare zu Bhagavad Gita und indischen Schriften https://www.yoga-vidya.de/seminare/interessengebiet/indische-schriften.html. Alles zum Thema Bhagavad Gita zu finden auf http://schriften.yoga-vidya.de/bhagavad-gita. Besuche unsere Online Seminare:www.yoga-vidya.de/live-online/ und unterstütze Yoga Vidya mit Deiner Spende: www.yoga-vidya.de/spenden.

Im 17. Kapitel der Bhagavad Gita wird uns der Yoga der Unterscheidung zwischen dem Feld und dem Kenner des Feldes gelehrt. Swami Sivananda erläutert dir diesen Vers des 13. Kapitels der Bhagavad Gita, der großartigen Schrift über Yoga, über spirituelles Leben und Meditation. Lies hier den Kommentar: http://schriften.yoga-vidya.de/bhagavad-gita/. Seminare zu Bhagavad Gita und indischen Schriften https://www.yoga-vidya.de/seminare/interessengebiet/indische-schriften.html. Alles zum Thema Bhagavad Gita zu finden auf http://schriften.yoga-vidya.de/bhagavad-gita. Besuche unsere Online Seminare:www.yoga-vidya.de/live-online/ und unterstütze Yoga Vidya mit Deiner Spende: www.yoga-vidya.de/spenden.

Yoga Sūtras, Third Chapter, Vibhūti Pāda 3.44 - 3.49, Perfect Body Perfect Mind: Patanjali gets wild with the benefits resulting from these final two sayṁama meditations. It really quite remarkable, but do not worry, we can bring it back home down here for us earthlings. Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/oTsPnjOp1sM Vibhūti Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 54, or Vol. 4, Pg. 13. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 3rd Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis. This third chapter, Vibhūti Pāda, directs our attention to certain aspects of ourselves. First on the list: Develop the art of listening without superimposing our own thoughts on to what is heard. Patañjali also takes us step-by-step through various places in the body. All this to assist our process of becoming more purposeful and more awakened in our lives. Chapter 3, Vibhūti Pāda provides us with a checklist for thoroughness in Rāja Yoga. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga for years on end. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

Yoga Sūtras, Third Chapter, Vibhūti Pāda 3.44, The 5 Elements & The 8 Siddhis: The microcosm reflects the macrocosm. Whatever principles you master in your body (your svarūpa, sense of form), can be extended into your work in the world. The Saṁyama meditation of Yoga Sūtra 3.44 teaches us this principle and discusses the results. Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/bAV3Qq1qaz0 Vibhūti Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 54, or Vol. 4, Pg. 13. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 3rd Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis. This third chapter, Vibhūti Pāda, directs our attention to certain aspects of ourselves. First on the list: Develop the art of listening without superimposing our own thoughts on to what is heard. Patañjali also takes us step-by-step through various places in the body. All this to assist our process of becoming more purposeful and more awakened in our lives. Chapter 3, Vibhūti Pāda provides us with a checklist for thoroughness in Rāja Yoga. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga for years on end. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

Yoga Sūtras, Third Chapter, Vibhūti Pāda 3.42 - 3.43, Lighthearted & as Free as Space: Check out the discussion on either Youtube or Podcast. Om Tat Sat. Live Class: Thursdays, 6:00 - 7:00 pm (PDT) Youtube Video: https://youtu.be/XzMTe4LBu50 Vibhūti Pāda, can be found in Sanskrit & Chanting, Vol. 3, Pg. 54, or Vol. 4, Pg. 13. Books available in PDF & Print here: https://www.ashtangayogaorangecounty.com/books Chanting & Studying, 3rd Chapter of the Yoga Sūtras, Vibhūti Pāda: Chapters 1 & 2 lay the basis for the entire yogic process. Chapter 1 lays the primary foundational stone of clarity & clam. Chapter 2 gives the secondary step of self-analysis and asks us to dive deeply into the study & practice of the first four limbs: Yama, Niyama, Āsana & Prāṇāyāma. Once well established in these limbs, Chapter 3 presents an organized approach to our practice of self-analysis. This third chapter, Vibhūti Pāda, directs our attention to certain aspects of ourselves. First on the list: Develop the art of listening without superimposing our own thoughts on to what is heard. Patañjali also takes us step-by-step through various places in the body. All this to assist our process of becoming more purposeful and more awakened in our lives. Chapter 3, Vibhūti Pāda provides us with a checklist for thoroughness in Rāja Yoga. These classes always express the Sūtras in a practical manner relevant to the modern Yogī / Yoginī. And in this process, you will learn to recite each sūtra, the meaning of each word, and also how the sūtras are inter-related to one another. Study of the Yoga Sūtras is a complex and intricate process that never ceases to fascinate & inspire our relationship with life & yoga for years on end. To learn more about our offerings or to make a donation in support of our work, please visit our website: https://www.ashtangayogaorangecounty.com/payments samjiva.com | youtube.com/ashtangayoga | @akuseeda

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