Simran Video- Anandmurti Guruma

[Ragmaala]

[Sat1176]

Would you like to tell us a little about your enlightenment at age 16?

Some of my early chroniclers wrote that I got enlightened at 16. I said, what! But that has got stuck to my bio. I can’t put an age to it. I was just aware of the events that happened. I was maybe 12 when I heard a satsang in my neighbourhood. And I engaged into the wonderful conversation the mahatma was giving. He was talking about the varieties of joy that happen to us. He concluded by saying that everything comes like a bubble and goes away. Nothing is permanent. What we actually need is a permanent happiness.
That is when I started listening. Every evening the classes would happen. And one day he said, ‘Close your eyes.’ He never used the word of dhyana. I also sat. And when I opened my eyes, I was told it was a good four hours gone. Everyone had gone, and I was the only one sitting there. I was curious. Where did the four hours go? That was the question presented to the mahatma. He never answered me. He just embraced me. He said, “Keep on doing it.” That was the state of no-mind.

So you started meditating at 12?

We never called it meditation. The swami is teaching something and in all rapture, we listened. Then it just happens. Total sheer silence. Not even a ripple of thought. or of darkness in the mind. It is all gone. Like the sun coming out and the darkness is gone. The simplicity of the whole thing. I loved Rinzai’s answer. He was asked after enlightenment, what did you do? He said, ‘I stood up and had some tea.’ Our very being is the ultimate satchidananda. You don’t have to become it. You already are it.

We have to remove…

Nothing to remove

There is so much of rubbish inside…

It is a game of the mind. Let me put it like this. You are dreaming and you see yourself being followed by ghosts and demons. You are racing and racing, and you are hungry and tired. Then you wake up. What did you do to kill the demons? Nothing.

But when you are dreaming, the dream is very real.

Yes, as long as the dream is there. But the moment the dream is gone, either you wake up or somebody wakes you up. Once the sleep is gone, the whole scary mind-created world is gone. People say, what should we do, to become enlightened? Ask your mind to shut up

Not easy!

If you find it difficult, we will teach you yoga or something. This is what truth is. This is what untruth is. How much time does it take?

Waking up is instantaneous, but there is a long process that happens before that.

People love sleeping and people love dreaming. Who wants to wake up? That is the problem. Why do they crucify masters? Because they don’t want to wake up. They say, kill him. We love our dreams, desires, modifications of the mind. If truth was somewhere else, we could wait. If truth were at a distance we could walk to it, if truth were an object, we could have searched for it. But when I am the truth, how long should I wait for it? Nothing is required. You don’t have to move a finger. Whatever you are or however you are, in the very existence you are the Divine. That is it. I say you have chosen this darkness. Because to sleep you need darkness (laughs).

Edited May 11, 2015 by Sat1176

[Sat1176]

Power Of Mantra Chanting

When one is young one has immense dynamism, potential and ambition to make the most of life. And at the same time this is the period when one needs guidance to make the right choices. This is where the determined and dedicated practice of mantra chanting can be of great help as it channelizes one’s abundant energy in a positive direction. It is so because when you recite a mantra, sound vibrations are generated that can bring about immense transformation.

Let’s understand the word itself - the word ‘mantra’ is a combination of two words i.e. ‘mann’ (mind) and ‘antar’ (within), meaning that which turns the mind inward. Mantras are not fictitious juxtaposed words created by rishis, but potent sound vibrations which have direct impact on the body, mind and complete personality of the individual. As in the case of gallstones, powerful laser rays can break them apart, similarly sound vibrations of the mantra produce tremendous force and energy which have a powerful effect on the brain.

It is recommended to choose the mantra in which you have faith and devotion. So as to consolidate your attention, in the initial stages, one could create an outer ambiance –burning incense sticks or keeping beautiful flowers on the altar where you might have kept picture of your master or deity you love. This preparation gives you the right attitude and facilitates the practice in the beginning. Then in the later stages, once your mind is attuned to the mantra, you would realise when to relinquish external support.

Begin your practice by chanting the mantra in hushed tone, awarefully. Then be silent and bring mantra in breath. Slowly it will percolate deeper and deeper till mind, breath and mantra become one. And at the appropriate time mind will be in absolute oneness with inner joy, leaving silence in its wake. This may happen absolute oneness with inner joy, leaving silence in its wake. This may happen within few years of practice but can’t be generalized.

Kabir has said, “While turning the beads of my rosary, my mind has sunk deep, as if it will never come out.” He further says, “I am happy that my rosary has broken, now I am free even from this bondage.” He is talking about the stage when even the need to do mantra chanting falls away. While chanting the mantra (mantra japa) when the mind goes silent, drowned in inner joy, this means that now is the time to let go of the mantra - this is the beginning of Brahmananda, cosmic joy.

Keep in mind that you do not leave the mantra on your own. As when the time comes the mantra or the method of meditation drops off - that is the right moment. Actually this moment alone can be called the moment of true meditation - when there aren’t any methods, symbols, or mantras left - sheer quietude, deep stillness, a totally unruffled state of mind prevails.

Now man is a corrupt animal - he manipulates and gives meaning to mystic sayings to justify his ignorant actions. Kabir Sahib is not saying that he left the turning of rosary beads because he willed to do so; it just happened. So do not take the liberty of saying that because we are followers of Kabir Sahib, we too will leave the rosary even before it simply drops off on its own. In essence, Kabir didn’t leave the rosary beads, they simply dropped off.

I would like to mention categorically that don’t wait anxiously for something to happen, because if there is such expectancy on your part, then you are not meditating. Such is the beauty of persistent practice that you may do it your whole life, yet every time it is going to be a fresh new experience.

http://www.gurumaa.com/library/what-is-mantra-power-of-mantra-chanting-youth-special

Edited May 11, 2015 by Sat1176

[Sat1176]

Tat Tvam Asi: You are That

Everything in this world can be divided into two categories — perishable and non-perishable — that which goes through cycles of change and that which does not change at all. There is no third category! One category is that of truth and the other of falsehood. One category is of the sentient and the other of the non-sentient. So everything is sentient or non-sentient, true or false, perishable or non-perishable.

We become whatever we connect ourselves with. If we connect ourselves with the perishable, we become perishable. What is perishable? Whatever comes to an end, whatever changes and whatever has change as its basic essence is perishable. Can we change nature? No, we cannot do that. The intrinsic nature of things cannot be changed. You, in your core, are immortal and imperishable - this cannot change. It is extremely difficult, almost impossible. The perishable cannot become imperishable. And the imperishable cannot become perishable. You cannot make something eternal, if by its very nature it is transient. And whatever is immortal can never die.
Now the question is, where do you position yourself? In the category of the ‘imperishable’ or that of the ‘perishable’. Do you see yourself as one with the non-sentient or the sentient? If someone says, “I associate myself with the perishable, but I wish to be imperishable,” then there cannot be a greater fool than him. It is in the nature of matter, the body and the world to change.

There are three stages and three states in which you can be, or in which you are right now. And these are: dehoham, jivoham and shivoham. Dehoham means: ‘I’ am a body, ‘I’ am this body made of skin and bones and apart from it, I am nothing. If your understanding is that ‘I’ am only a body, then you will keep this body happy by feeding it properly and will savour all the flavours that your palate can relish; see all the good things with your eyes; listen to all the lilting tunes with your ears; experience all the lust you can. Doing anything and everything which can titillate your senses is the stage of dehoham. In this state, no spiritual prospects are sought, so involution is not possible. We can say that it is the lowest rung in the spiritual ladder and millions of people live and die in this very ignorant state; never going deep within the heart, never seeking the truth of the self and always thinking of the mortal body.

After dehoham, the second stage is jivoham. I am a jiva. What does jiva mean? Jiva means the individual self. Due to ignorance, jiva identifies itself with the body. But know this well that when the body dies, ‘you’ do not die. The one who is in dehoham bhava always says, “When the body dies, I also die.” But the fact is that even though death has happened to your body, ‘you’ do not die. The body dies, but you live on. During sleep there is a temporary death of the mind. The mind does not think or dream about anything in deep sleep. In the same way, ‘you’ experience temporary death when the body dies. The jiva regards each ‘body’ given to him as his own or as an expression of his ‘I-ness’, which is essentially foolish.

Jivoham is the state of those people who have some degree of interest in religious matters. They know that this journey will continue even after this body dies. Your journey was there before death and will continue after death. ‘I’ was there before death and ‘I’ will remain. Everything else will be left behind. So jivoham is the second stage. When this stage comes, the jiva starts contemplating: So who sired me in the first place? Paramatma is my source, and ‘I’ am his reflection. Then he starts worshipping. It is only in the Jivabhava that the worship of God really begins.

This third stage is shivoham. The realisation of the true self is shivoham. Only if his own or as an expression of his ‘I-ness’, which is essentially foolish.

Jivoham is the state of those people who have some degree of interest in religious matters. They know that this journey will continue even after this body dies. Your journey was there before death and will continue after death. ‘I’ was there before death and ‘I’ will remain. Everything else will be left behind. So jivoham is the second stage. When this stage comes, the jiva starts contemplating: So who sired me in the first place? Paramatma is my source, and ‘I’ am his reflection. Then he starts worshipping. It is only in the Jivabhava that the worship of God really begins.

This third stage is shivoham. The realisation of the true self is shivoham. Only if you see yourself as separate from the mind, body, intellect and senses will you be able to experience the bhava: ‘I’ am Shivaroopa. It cannot happen only at the intellectual level. It has to be experienced, lived. Once we cut through the sheath of ignorance with gyana, once we step out of this falsehood, then all we are left with is the pure self. And this pure self is Shiva. The word ‘Shiva’ that I am using here is not synonymous with Shankar. The word ‘Shiva’ means anandaswaroopa, vyapakswaroopa, satyaswaroopa. ‘Shiva’ means one who is benevolent and aham means ‘I’. This ‘I’ is in no way different from the pure form of Shiva. So, who are ‘you’? Shankaracharya says, ‘shivoham, shivoham’. While sleeping, waking, walking, talking and eating — this idea, this thought, should never go away, that in fact, ‘I’ am not a body. Satchidanandaswaroopa is my real essence. Except this, whatever I believe about this ‘I’ is patent falsehood. We have to liberate ourselves from this very falsehood, this very ignorance.

[Sat1176]

Edited May 19, 2015 by Sat1176

[Sat1176]

Good one, with deep spirtual gyan.

Edited May 20, 2015 by Sat1176

[Ragmaala]

good video above, i listened to it yesterday, good practical tips on questioning ourseleves if we r truly doing sadhana or just pretending

[Sat1176]

 

 

[Sat1176]

The Indivisible Self

 

 

[SAadmin]

Here is intoxicating chanting of Vahiguru from her album. In the full album she provides instructions and commentary:

 

 

[Sat1176]

Good video on understanding Ida pingula channels and their importance during meditation. 

 

[Sat1176]

 

 

[Mehar]

On 5/20/2015 at 2:50 PM, Sat1176 said:

Good one, with deep spirtual gyan.

 

 

Enlightening