Kṛṣṇa starts His message as a response to Arjuna’s question. This shows that Arjuna still needs to have the maturity. He asks, ‘The Sun god is elder to you by birth; he is so much your senior. How am I to understand that in the beginning you instructed this science to him?’
Arjuna and Kṛṣṇa are almost of the same age. Suddenly, Kṛṣṇa says He gave this science to the Sun god thousands of years ago! Moreover, Arjuna lived with Kṛṣṇa for a long time. He knows and has seen the human side of Kṛṣṇa, all of Kṛṣṇa’s līlā (plays), all of Kṛṣṇa’s moods. So now, it is very difficult for Arjuna to believe Kṛṣṇa’s words.
When Rāmakṛṣṇa declared that the same being who came as Rāma and Kṛṣṇa had now come down in the form of Rāmakṛṣṇa, he was called mad! People did not receive or respect him. But a few qualified people received his words and transformed their lives. Continue reading “When Krishna delivered Gita, only one person listened to it, but today the whole world reads and practices it. When the Masters declare the truth, the quantity may not be there, but the quality will be there.”
You need to understand that Kṛṣṇa is just thirty-two years old when He makes this statement! Physically His body is only thirty-two years old. But He says, ‘I gave this imperishable knowledge to Sūrya, the Sun god – imaṁ vivasvate yogaṁ proktavān aham avyayam (4.1).’ Of course, this is very difficult to understand! With logic, you cannot understand this statement. With ordinary logic, which you use in your daily life, you cannot make any meaning out of this statement. In the next statement He says: ‘The supreme science, this yoga as it was, appears to have been lost in course of time.’ Continue reading “Only an enlightened person who is a king, or a king who is an enlightened person, can know the totality of spirituality.”
Kṛṣṇa continues with Sāṅkhya, the knowledge of completion:
Just as man casts off his worn-out clothes and puts on new ones, the Self casts off worn-out bodies and enters newer ones, anyāni saṁyāti navāni dehī (2.22).
na cainaṁ kledayanty āpo na śoṣayati mārutaḥ II 2.23
Weapons do not cleave the Self, fire does not burn It, water does not moisten It, and wind does not dry It. The Self can neither be broken, nor burnt, nor dissolved, nor dried up. It is eternal, all pervading, stable, immovable and ancient. Continue reading “Once we understand what Krishna says, that death is like changing a worn-out garment, our fears will disappear.”
Violence and killing are not merely physical acts. They are psychological compulsions acted out of incompletion in the physical realm. The ruler of a country who orders warfare against others is the violent one, even if he hides behind his throne. Violence of the mind carries on as the vāsana or desires; the essence of the spirit, that incarnates from birth to birth. That is the horror that does not end with death. The spirit is violated, degraded, and degenerated by this attitude of violence.
A violent man is always a coward, an inauthentic person who does not have the courage to face the truth. He does not have the sensitivity to treat others as he expects to be treated. He goes out-of-integrity, losing his power of words, isolating himself in a cocoon of lies, using the excuse of defending himself, and commits violence against others. Continue reading “Just decide that life is for others! All the best things will be showered on you. You will get back to the space you were in when you were born, the purest space of life, the imperishable space!”
We are all made of body, mind and spirit. The body is tangible; we can feel its boundaries. When a part of the body is sick, we can feel the discomfort. As long as we feel the body working smoothly, we say we are in good health.
What is unclear or unknown to us is that there is something within us that does not perish at death. Kṛṣṇa clarifies here that this is the Self, Ātman, the energy that never dies.
Our mind is subtle. We do not feel the mind in the same way as we feel the body. We do not feel its boundaries. Yet, we feel the effects of the mind: thoughts, desires, emotions etc. Modern scientific studies have shown that what we term as mind is spread all over the body. Mind and its intelligence are inbuilt into our cellular structure. Recent studies have shown that it is our root thought patterns not genetics, which in turn arise from our earliest experiences of powerlessness, which define the birth and development of our mind, and in turn influence the cellular structure. Earlier it was believed that genetic modifications to the cellular structure influenced the way we cognized. Continue reading “What does have existence, what is truly real, exists now, has always existed and will exist forever!”
Kṛṣṇa says that the sensory experiences, mātrā-sparśhaḥ are all temporary. Feelings of hot and cold, śītoṣṇa, sweet and sour, wet and dry, experiences of pain and pleasure, sukha-duḥkha, as well as other experiences of like and dislike are all temporary, anityāḥ. These experiences do not affect the centered person who is qualified to be enlightened, so amṛtatvāya kalpate.
These sensory experiences are anitya or impermanent and unreal. Moreover, they are relative. What may be considered hot by one person may not be perceived as hot by another. Continue reading “When one understands this difference between what is eternal, nitya, and what is ephemeral, anitya, one becomes a seer and knower of Truth.”
Sañjaya says Kṛṣṇa was smiling as He uttered these words. Kṛṣṇa must have been laughing at Arjuna. ‘You fool; you pretend to be wise and quote the scriptures.Who do you think you are quoting the scriptures to? What can you understand of what I Myself have said?’
Kṛṣṇa continues: ‘Never was there a time when I did not exist, nor you and all these kings, and never in the future shall any of us cease to be.’
na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ I
na caiva na bhaviṣyāmaḥ sarve vayam ataḥ paraṁ II 2.12 Continue reading “You were there in the past, you are in the present and you will be in the future; you do not die. You existed before birth and will remain after death. Whatever dies, can never live. Whatever lives can never die.”
Principles of principal knowledge root and source of all knowledge; existence is Nirvikalpa samadhi. In simple words: source of all knowledge is Nirvikalpa samadhi space. It is too easy. Your cycle of breath touches the Nirvikalpa samadhi. If Nirvikalpa samadhi stops reflecting on your body, body is dead.
My mission is to teach the whole world the principal source of knowledge. Principle of all the principal knowledge is Nirvikalpa samadhi.
Whether the knowledge about cosmology , astrology, astronomy, physics, chemistry, biology, any level, any knowledge – the source is Nirvikalpa samadhi. If you can touch that, you will have something original in your life.
Living with non reactionary assumptions, fully awakened mechanical parts of the brain.
Till you have Nirvikalpa samadhi, all knowledge you got from others is somebody else’s vomit. Someone else’s vomit is not your contribution. My Gurukul kid will have original contribution because I am grooming them with Nirvikalpa samadhi. Continue reading “Source of the tireless inner space, source of all the mental abilities, all the knowledge, mental resources is Nirvikalpa samadhi!”
There are some meditation techniques that are specific for specific times and people, and there are a few that are universal. Nithya Dhyaan is the meditation for the seeker of today. It is the cyber age meditation.
First I would like to tell about how this meditation technique Nithya Dhyaan happened. Up to the age of 11, I experimented with numerous meditation techniques. At the age of 12, I had my deep spiritual experience. From 12 to 21 years, I consciously scanned and analyzed the benefits of several techniques. For three years after my enlightenment, I worked on creating a sound technology to reproduce this experience of enlightenment in others. The essence of this entire inner world research I have done to date is formulated in the Nithya Dhyaan meditation technique. Continue reading “The Birth of the Master Technique, Nithya Dhyaan”
What is needed so as not to collect gathered agamya karma, is life solutions, what I call nithyam (eternal) because you practice them daily. To dissolve the karma of this birth, you need meditation or dhyanam. That is why you … Continue reading Nithyam – dhyanam – anandam
The boundaries between these three (Self, world, God) exist only as long as the not accepting or the fighting ego exists. The moment non-acceptance disappears, acceptance happens and ego disappears. Suddenly only celebration remains. Some people ask me, ‘How do we express our deep gratitude to you?’ I tell them that the only way to express their gratitude is to live enlightenment the way I have just described it to you. That is the best you can do for me and that I can do for you.
The reason why you feel so much gratitude towards me is because only when an enlightened master happens in your life do you start knowing what gratitude is!
Until then, gratitude remains just a social habit from your periphery. When the master happens, when the transformation starts, you start feeling a movement inside you, a deep joy… an inexplicable feeling not from your periphery but from your being. That feeling is gratitude. That is what is called devotion. You cannot express it with words. That is the beauty of real gratitude. Just relax into it and allow it to transform you. It will transform you from your being. That is enough. Then the work of the master is done! Continue reading “What is the greatest service one can do to the world ?”
The active ego is easy to recognize. People with an active ego will behave in a highhanded fashion; they will claim self-importance openly. They will be arrogant. This ego is actually easy for a master to deal with. He just needs to bang on it a few times and it will break! A person with an active ego will not be willing to let go of it at any cost.
Passive ego is very subtle and cunning. People who have a passive ego will pose as being very humble, lacking courage to face people, and shying away from taking credit. The worst part of this is that they think they are like this because they are not egoistic. Actually, they are so carefully guarding their ego from getting hurt by unconsciously thinking they are humble!
People with active ego are like dried, hard twigs. They can be broken easily. People with passive ego are like fresh, green twigs. Each time their ego is hit, they bend but don’t break! Their ego is so well safeguarded that it becomes difficult to deal with. Actually, they work very hard to safeguard it but in a sweet and passive way. Continue reading “Either you follow an Enlightened Master or you follow your Ego!”