March 16 2011

Title

The Secret of Clairvoyance: Patanjali Yoga Sutras 132 Nithyananda Satsangh 16 March 2011

Link to Video:

Transcript:

[00:31]

I welcome you all with my love and respects. Understand one blind man regularly goes to have Ramakrishna’s darshan. One day somebody asks him “with so much of difficulty, from Calcutta all the way you come to Ramakrishna’s place so regularly. You are blind, you can’t see him. Why are you going?” Then he says very beautifully, “I may not be able to see him but he will see me”. Understand, you seeing the master is not important. Master seeing you is important.

[01:33]

One guy says, ‘I am planning to get married to Miss Universe.’ The friend asks, ‘How?’ ‘No. I know her father very well.’ This guy says, ‘That is true but…. that may be true. How can you get married? Does he know you?’ He says, ‘That only we have to work out.’ 😄 You knowing him is not important he knowing you is important. You knowing the Master, you seeing the Master is not that important. Another one thing when you see him also you are not going to see the Truth, Reality. But when he sees you, he sees the reality in you. It is called nayana deeksha; just by seeing he washes, washes, washes, cleanses all the unnecessary parts from your system and purifies you. Sri Maneesha this two way video conferencing facility call this as a nayana deeksha. Hmm.

[02:56]

You seeing him is not that important. The real important thing is he seeing you. So gather in the temples, satsangs, centers. Lets enter into today’s subject ‘Secret of Clairvoyance’; today’s subject. That is the reason I started doing the clairvoyance job, then entering into the subject. Now all of you will understand thoroughly whatever I am describing because I did the job already. ‘Secret of clairvoyance’. Subject is secret of clairvoyance. Sutra is 132nd, sutra in third chapter, 26th verse in Patanjali’s yoga sutras. प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् pravritti aloka nyasat sookshma vyavahita viprakrishta jnanam//3.25//

[04:39]

I will translate this sutra: through samyama on the effulgent light comes the knowledge of the fine and the obstructed and the remote. This is the translation by Swami Vivekananda. Prabhavananda translates as: by making samyama on the inner light, one obtains knowledge of what is subtle, hidden or far distant. Swami Sachidananda translates as: by samyama on the light within, the knowledge of the subtle, hidden and remote is obtained. Note subtle as atoms, hidden as treasure, remote as far distant lands.

[05:36]

I am talking about the sutra now so that it will be on record for the generations to practice. Let Me exactly give you the sacred secret embedded in this sutra. By doing samyama on the swayam prakasha which is in you, self effulgent super physical light in you, you will have the knowledge about hidden, distant and subtle. Understand subtle like atoms, hidden as treasures, remote as far as distant lands. The sacred secret is: do samyama on the super physical self effulgent light in you. In every one of you it is there. That light is responsible for your skin shining. There is a super physical self effulgent light in all of you which is shining in your eyes, which is shining on your skin, which is shining in your being. Do samyama on it.

[07:48]

How to do samyama on it? Two ways you can do samyama on it. One sit in front of mirror. Gaze at your own reflection. I am giving you the exact technique. Gaze at your own reflection. After one cycle, the reflection will lose its separate dimensions and parts. It will become almost like just a lump of light without having a clear hands, legs, head; without having a clear picture, it will become almost like a lump of light. Please understand, when you gaze at the light intensely, the independent definite shape on your form will melt down. You will only feel like you are a light; like egg ball. It will usually be egg ball like a… light in the shape of egg. That is what is called swayam prakasha; self effulgent super physical light. That is what we call in Sanskrit linga.

[09:30]

Understand, when you gaze at your own image, all the attributes you attributed on your form will melt down. You will just see a light ball. If you are able to see the light ball you are a lingodbhava; kind of a self effulgent light ball. Now do samyama on that light in your inner space. Now turn that light in your inner space, do samyama on it. When you do samyama on that light on your inner space, first thing even your subtlest thoughts and moods and the happenings in your system you will understand. Not only thoughts, moods - even the physical changes, if your pressure increases you will know; self diagnostic method.

[10:35]

If your diabetic increases you will know. If your diabetic increases you will know. If your body is aging you will know. If you are becoming healthy you will know. All the subtlest happenings whether it is atomic level or molecular level you will just know. Not only that by doing samyama on that light, projecting it on wherever you want, you will be able to find out all the hidden treasures, hidden thoughts in others mind, hidden intentions in others minds, hidden thoughts, hidden treasures in others minds and you will be able to find out the distant land things or things in the minds of the people who are in faraway places.

[12:21]

Almost like the distance between you and the cosmos disappears. Just like how when your kundalini is awakened and the feeling connection happens between you and the Master, the distance between you and Him disappears. I am sitting here. People are sitting around the world, somewhere here and there 1000s of miles away. See the effect of the presence, feeling connection. Hand moves here the vibration starts in San Hose. How many miles distance? And it’s not that it is happening because we have a modern day technology, No! It can happen just by the remembrance. It’s possible.

[13:23]

When you look at your own form in the mirror, gaze at it for more than one cycle, then the energy ball which you see in the mirror… it will happen within ten days. Just ten days morning once, evening once; 21 minutes sit and gaze your own form on the mirror. You will see it becomes a energy ball instead of your form. So just do samyama on that energy ball in your inner space. You will see the extraordinary energy expressing. Whenever you project that energy ball on any person, you know the subtle thoughts in him. When you project that energy ball on any distant land, you know all the secrets about that land. When you project that energy ball on any place, you know that hidden treasures. Subtle, hidden, distant; all the three can be known just by the samyama on this super physical self effulgent light.

[15:03]

In Sanskrit we have the word very beautifully pravritti aloka nyasat. Even if you can’t practice for next 21 days, you can gaze at the Master now. You will see that light ball. Masters form is always in the form of a light ball. And just do samyama on that light ball inside. You will immediately see, and the feeling connection will happen.

[15:36]

I bless you all who are sitting with us around the world at this moment. Let all of you achieve, experience, live, express, radiate and share the eternal bliss, Nithyananda. Thank you.

[15:55]

Title

TECHNIQUE FOR CLAIRVOYANCE

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Video	Audio

Title

DARSHAN IS WHEN THE MASTER SEES YOU!

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Video	Audio

Title:

Truth About Dharma, Moksha and Guru || Part 1 || Brahma Sutras || 16 March 2011

Link to Video:

Transcript:

(0:28) Sadāshiva samārambām shankarācharya madhyamām Asmadācharya paryanthām vande guru paramparām.

shankaram shankaracharyam keshavam badrayanam sutra bhasya krutau vande Bhagavantoh Punah Punaha

(1:35)

I welcome you all with My love and respects. I wanted all of you to know the second sutra I chanted, second sloka I chanted, that sloka means: Shankara, Shiva who came down as Shankaracharya, Keshava, Vishnu, who came down as Vyasa; I bow down to both of them for creating sutra and bhashya. Vyasa is sutrakara, badarayana vyasa, Shankara is bhashyakara - commentator. I bow down to both of them again and again. Because today, the sutra which we are going to discuss today is a very important concept; very subtle concept, almost impossible to grasp.

(2:53)

And I want to tell you honestly, today noon, when I was resting, before, usually before entering samadhi; noon, I just rest for some time. Before I enter into samadhi, I just see this sutra and literally the downloading happens. Whole night, sorry the whole resting time in the samadhi, the revelation about this sutra happens. I read this sutra, today’s sutra and I was resting. I couldn't catch how to present it, how to exactly put in right words and present it. Suddenly, please understand, it’s mystical but truth. Suddenly I saw, kind of a two intense thought flow argument, flow for this sutra, just hit My inner space. Two thought flow about this same sutra. How, this sutra can be understood and debated in two thought flows! Just both of them hit My inner space and became almost ‘juice’ of My inner space. I just looked up and saw how these two thought flows are happening in Me. I saw, it’s Akashic record of Shankara and Vyasa’s arguments.

(4:45)

Today, I am going to tell you exactly what Shankara and Vyasa argued on this sutra... I can actually repeat the whole thing in Sanskrit; because you guys will not be able to understand, I’ll repeat in English, exactly the argument style and structure which Vyasa and Shankara had when they argued. I do not know whether there is any book exists. As on now I have not read any book. But, I’ll express today whatever got downloaded in Me.

(3:31)

If there is any book you can find out and verify! I challenge, It’ll be verbatim. It’ll be verbatim! Because I saw very clearly the argument flow of Vyasa, an argument flow of Shankara, both landing. All of you should be aware that Vyasa himself came down to check Shankara’s strength on this philosophy and to bless Shankara. The argument went on and on and on! How can it end? And who can win between Shankara and Vyasa? That’s why Bhatmapada sings great songs, great verse, saying, Shiva is sitting here as Shankara, and Vishnu here as Vyasa, how can this argument end? I bow down to both of you! Suddenly Shankara realizes ‘Oh, it’s Vyasa sitting in front.’ And, Vyasa realized Shankara who is sitting in front. Then both of them end the argument. Vyasa blesses Shankara saying that I’ll give you sixteen more years of life. So, he blesses Shankara and leaves.

(6:56)

So exactly what was that argument flow? Today I have; I’ll present to you guys. Let Me enter into the sutra. Very sweet thought flow, because in this argument, nobody is trying to convince other. Like a chatting over the cup of coffee, that is the way the whole thought flow was. Shankara had some deeper understanding, and Vyasa had deeper understanding. Then Shankara goes to the next level of understanding, and Vyasa goes to the next level of understanding. It goes on and on and on, there is no argument and nobody is agreeing with each other, that is the most funny thing. I’ll present to you, you will be shocked. How can this kind of argument go on? Neither both of them disagreeing with each other, nor they’re agreeing with each other. ‘Tat hetu vyapa desa cha.’ I’ll directly give you guys the Akashic records, the Cosmic reading - Akashic record of Shankara and Vyasa. ‘Tat hetu vyapa desa cha’... I cannot find a single translation which even connects with Shankara and Badryana’s thought flow… Let Me read, Tat hetu vyapa desa cha.

(9:59)

In the first chapter, first section, sutra number fourteen… Shankara starts saying ‘As the bliss is the cause, abundance is effect. The abundance can be considered as ‘Maya’. Vyasa replies, ’If something can be affect of the bliss, how can it have some other quality than bliss? But by this word ‘Maya’, a common perception, can be something other than Brahman, Cause.’ Shankara continues, ‘The attribution, something other than Brahman is Maya! Itself is not complete, factual cognition. As the bliss and the abundance cannot be separated by its existence and action. Vyasa starts the action and inaction, both penetrates certain personality existence. You cannot attribute the personality change during action or inaction. Then Shankara continues, ‘The action naturally expresses the intensity of the personality, so you cannot say, the inaction or the action can represent the same personality.’

(11:59)

Then Vyasa continues; As Dharma and Moksha in inaction same personality is in Moksha; in action, he shows the Dharma. So, action and inaction both exist in same space. Then Shankara continues; ‘Even though action, inaction exhibits itself in a same space, Dharma is surely one step different, other than Moksha’s very existence, it is a line moving in the love, in the loke, in the flow.

(12:42)

The very essence of the source, even though it is love, the flow of the love is Dharma; so the Dharma and Moksha cannot be, may not be equated for common understanding... I’ve clearly just clearly repeated the flow as it landed in Me, now I’ll comment on it. It’s a exact flow; The Shankara’s flow, as the being and doing expresses and intensifies the flow of the original existence, being and doing consists of the original source. Vyasa’s flow: even though being and doing consists of the original flow, original flow is not just being and doing; something more than the being and doing; as the Shankara’s flow, as the Moksha when moves considered as Dharma. The source Dharma and Moksha may not become equivalent, so we have to look into the subtle possible difference between Maya and Brahman. Vyasa flows, words like Dharma-artha-kama-moksha can be different, but the original flow, the Moksha when it vibrates in the being by the doing in a majority space it is called Artha - the wealth.

(14:48)

But when the doing is reduced by the push of the being, it is called kama- pleasure. When being and doing is completely overtakes the other, it is called Dharma or Moksha. So because all the four flows with the very source on the very source, even though all the four are considered to be different, it cannot be different, as the source and the flow is one and the same, like water and the river.

(15:26)

Shankara flows whether water and the river flows or stays as the source and flow. It can difference, It can change, by its very quality, by the flow or by being stagnant. As the Dharma which does not constantly upgrade itself, does not lead to Moksha. So the Moksha which does not directly useful to the common man, can never become Dharma. The words go on denoting the same. But the very flow differs, based on the time and space and requirement, which is the influence of Maya. So, you cannot say the Maya and Brahman does not have any gap.

(16:20)

Vyasa starts; If you accept the gap between the Maya and Brahman which creates too many complications and questions which cannot be solved, sorted out by any argument; the flow of the Maya into Brahman and Brahman into Maya has no boundary which can be experienced by the Upanishads or the ‘inner space’ of your very experience as per the Atma, Apta, Shastra Pramana. The differences are never felt except by the different usage of the word; you cannot grasp the Brahman, Maya’s independent existence, or even a slight difference.

(17:04)

Then comes the Shakara’s flow, Shankara’s argument; If there is no difference between the Brahman and the Maya’s flow, if there is no addition or deletion between these two; then the Dharma and Moksha is supposed to be one and the same. How can Dharma and Moksha be one and the same, as they have to be dropped for the sake of other at a particular point. Dharma has to be dropped for Moksha. If you are interested too much in Dharma, Moksha cannot be achieved. This is the revelation not only of Shastras and Atma-pramana, the personal experience. Then comes Vyasa. There is a space where the Dharma and Moksha cannot be dropped for the sake of another, as enlightenment or Atmanubhava is always transmitted only by a personality, where the Moksha and Dharma has met one another, merging into that completely.

(18:11)

So, the transmission happens only by a being in which both are merged. You don’t need to drop one another when you have a direct Master who is transmitting that experience; after all it never gets transmitted without the personality, where the Moksha and Dharma has never become one has never become merged; so, the necessity to drop Dharma for Moksha or drop Moksha for Dharma, does not exist with the real transmission with the real transmission is happening.

(18:54)

I saw very clearly, when the last argument was put, because it touched the Guru sentiment, Shankara fell into the reminiscent mood of Govindapada and did not present any argument, that’s where it ended. Just he fell into that loving mood of cared by Govindapada. So he did not continue the further arguments on this sutra. The further exploration did not happen, it just stopped with it.

(19:40)

Title:

Truth About Dharma, Moksha and Guru || Part 2 || Brahma Sutras || 16 March 2011

Link to Video:

Transcript:

(0:31)

When you are living and following, flowing with the Master, you don’t need to renounce Dharma for the sake of Moksha; Moksha for the sake of Dharma; because the idea you carry about Dharma is not the ultimate Dharma. It is not Dharma at all, forget about ultimate, it’s not Dharma at all! When there is a person, Moksha alive, sitting in front of you. To describe Dharma, every moment to you, just go with it. You don’t need to even renounce what you may think... If you are just flowing with the Master’s experience and flow, and by His words and by Himself; along with Him, you are not renouncing Dharma, even if you renounce all the ideas of Dharma, whatever you think as Dharma, even those ideas are taken away from you. You are asked completely to do something opposite. Even then, the very renunciation of Dharma does not happen in you, as the Dharma itself is expressing itself directly in your life through a person who is established in the ultimate Dharma and Moksha.

(1:55)

So with this word Shankara just somehow relaxed into the deep love, bhakti, the Guru bhakti... So He stopped, or relaxed from presenting further argument, because any argument, Shakara will present for this thought trend will be disrespectful to the Guru bhakti, His own Guru, so He just rested.

(2:25)

Let Me start one by one! Did you see one revelation, when Moksha and Dharma overlaps on each other or pushes each other, the being and doing, if there is more being and less doing it is called pleasure. If there is more doing and less being it is called wealth - Artha! Wow! The whole life science is over! And if completely being takes over, Moksha. If completely doing takes over-Dharma!...

(3:30)

B-zero-D is Moksha; D-zero-B is Dharma. D higher than B is wealth. B higher than D is pleasure... The aphorisms of Existence; this is what is Brahma Sutra! Understand? Aphorisms of Existence; how you exist, how you can exist. I can say, it’s not debate between Shankara and Vyasa; gossip between Shankara and Vyasa... I’ll dig out the sacred secrets from this sutra, See, all the cause is bliss, effect is abundance, maybe abundance can be considered as ‘Maya’, illusion. No! It is not. As the cause creates effect without any gap, without any reason and can never be separated, as an innate experience and tendency, the cause is inbuilt with the effect. Bliss is inbuilt with abundance; abundance cannot be ‘Maya’. Then finally whole thing boils down to whether Dharma is important or Moksha is important! Naturally, everyone will say Moksha only is important. Then why Dharma and Moksha are too different? Then it boils down to, ‘Moksha can never be tasted unless a person in whom Moksha and Dharma’s merged in your life transmits it to you. Dharma can never be lived unless a person in whom the Moksha and Dharma has become ‘One’, teaches you. Moksha can never be tasted unless he transmits. The guy who experienced both together in him, both are merged in him. Same way, you can’t live Dharma unless he teaches.

(6:50)

When I use words can be considered as Dharma, when I push energy it can be considered as Moksha. If you are sitting and grasping words, you are grasping Dharma, if you are sitting and grasping energy, you are grasping Moksha. But both are from same source, where both have become ‘one and the same’.

(7:12)

In some body both have become one, only that body can transmit even one to you, because it can be transmitted only from a body where both have become one, you don’t need to renounce one for the sake of other. If you catch his energy, naturally you’ll go with his words, if you go with his words naturally you will catch the energy; that’s all!... I think today you guys cannot have a debate; or do one thing; Vyasa team transcribe the Vyasa’s thought flow. Shankara’s team transcribe Shankara's thought flow. And both of you try to repeat those same arguments in your understanding. As per your understanding, try to repeat the same arguments. Maybe you will have more deeper understanding. Understand?

(8:38)

Today, I have not only given the sacred secret for a debate, I have given the complete thought flow for debate. A very thought flow for debate is given... Very thought flow for debate is already presented to you. You just intensify those words as you understand. I can give you these three sacred secrets: ‘Is abundance and bliss different?’ Is Dharma and Moksha different? Is the Master is the source of both? You can honestly debate. Sometime you can have a different view, you can say; I can understand Master is Moksha, but I don’t think he is Dharma, you can say; you can present your own arguments.

(10:27)

You can say ‘No, no, I think Master is Dharma, he may not be Moksha. Or you can say, ‘I think he is neither both Dharma nor Moksha. Or you can say he is both; but he transmits only one, Dharma or Moksha! Or he can say, ‘No he is both and transmits both’! You can take any flow. The sacred secret can be easy source of Dharma and Moksha, does he transmits both? Who gets which? or who receives which, Who receives what, You can explore, you can debate. Send Me the results of your debate, then I’ll further explore into this thought trend. Let Vyasa and Shankara bless all of us to understand their very thought flow, let them bless us to experience their very energy flow, the ultimate Brahma Sutras, the ultimate aphorisms of Existence, the ultimate Existence itself. I bless you all to achieve, live, experience, express, radiate and share the Eternal Bliss - Nithyananda. Thank you.

(12:16)