Mahashibir day 2 notes (1)

Mahashibir day 2 notes (1)

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  Mahashibir Day 2Notes : https://www.youtube.com/watch?v=9DrTnMPcwXI Disclaimer: These notes are not a direct translation of the Shibir. These are just my personal notes that I am sharing in the hopes that they will be useful for someone in some capacity as a reminder. But, they are no substitute for the original videos with Swamiji’s vibrations and energies. Pease take some time to rewatch the original videos on the Gurutattva youtube channel if possible. • Stories are symbolic, it is important to understand their purpose and teachings instead of paying attention to details. • In the story of King Janak, who was known as a bhramagyani (possessor of universal knowledge), he was known as a Bhramagyani because even whilst being amidst all the luxuries of a King’s life, he was not involved in any of these things. His chitta was always on his Crown Chakra (Sahastrar) and his attention was inwards even while being in the middle of everything. • This is not as easy as it sounds. Our search for the divine search and for divine happiness is always outside: we visit all sorts of holy sites and search for Parmatma outside. If our chitta is outside, then how can we become introspective (inwards looking: antarmukhi). • The situation is such that we need a living cow to get actual milk. We can learn everything about a cow from a book, but we cannot get the experience of drinking milk: one needs a living cow for that. Similarly, the knowledge form books and scriptures can help us understand and recognize Parmatma, but it cannot help us experience Parmatma. One needs a living Guru to pass down a living experience (anubhuti). • Samarpan Dhyan sanskar is knowledge from direct experience (anubhuti). In order to experience the knowledge in dharmic scriptures and to understand it completely, one needs to have the corresponding knowledge of anubhuti/experiences as well to understand the scriptures in the spirit it was truly intended to be understood. There is a difference of levels and time between those who wrote the scriptural texts and the ones who are reading it now. • In order to obtain Parmatma, you will need to make your body a temple and do Dhyan and reach the Sahastrar chakra. You cannot get the anubhuti (experience) of Parmatma until you don’t become inwards-looking (antarmukhi). • In today’s age, there are so many mediums that try to take our attention outside: the internet, tv, cinema, and all other mediums work to keep your chitta outwards. The only one to guide our chitta inwards is the Medium of Parmatma. He is the only one who will take us inside. • Imagine that you have diamonds in your pocket and you have to walk across a road full of pickpockets. In just the same way, your Chitta is the power of Parmatma itself. It is your real wealth, and pickpockets and robbers trying to steal your wealth are rife in the whole world, waiting around every corner to try and grab your attention and take it outwards. • As you come onto the Dhyan marg, this is not going to reduce. It will become more and more difficult to maintain your chitta. This is the examination. This is the test. The higher you rise, the better your spiritual state, the more fear there is of falling. As your state gets higher, more negative powers (nakaratmak shaktis) will try harder to pull you down. This is the Sadhana. • No matter how hard the outside situation is, your chitta should not go outside. It needs to stay inside. • And how will it stay inside? It will stay inside once you have reached the state of complete satisfaction that ‘I have found Parmatma, I have attained Parmatma’. After this realization and feeling, your chitta remains inwards and stops going outside.
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  • No matterwhat you are searching for, known or unknown, you are searching for the ultimate happiness and peace, even if you don’t know it. You go to resorts, to mountains to clubs etc, but all of these outside efforts are futile. Until you don’t get the state that ‘I have reached Parmatma’ all of this is futile. • Parmatma is indestructible: Parmatma was there yesterday, Parmatma is there today, and Parmatma will be there tomorrow also. So, Parmatma cannot be a body or a person; Parmatma cannot be any form. Knowing this, the search for Parmatma commenced. • Parmatma is based upon one’s belief. One can believe in any form or style of Parmatma, one can believe in Parmatma in any form. • Parmatma cannot be obtained through one’s efforts. No matter how much puja or rituals you do, Parmatma cannot be attained through such means. • It is because all of these efforts are done through the body. And Parmatma cannot be attained through the efforts of one’s body. You will have to try something different. • Once all the efforts of the body fail, Prathna (inner prayer) is born. Once the ‘I’ ends and one understands that one cannot do anything by himself, through his own efforts, the ego breaks and prathna (prayer) is born. • When we pray we form a bond with a higher energy and pray to it. There is a lot of power in prayer, but it cannot be done at the level of the body. It is not for the comfort and convenience of the body. • Prathna can be done only by the soul for the attainment of Parmatma. This is the only Prathna. • Even in Swamiji’s life, once such a prayer started from within, then a change took place outside and the events leading upto Swamiji meeting Shivbaba (Swamiji’s first Guru) took place. • Parmatma is a Vishwa Chetna (universal consciousness) that is spread everywhere in the Universe. But, Swamiji accepted his Guru as Parmatma since the universal consciousness had chosen him as the medium to reach Swamiji. Thus, the medium became Parmatma for Swamiji. • Just as we cannot drink water from 20 foot pipes, we drink it form a small tap, similarly even though Parmatma is spread across the entire world, one’s thirst can only be quenched by going to the tap in the form of a Guru or Medium. • Further, Parmatma is upon believing. It is a quality, feeling of the soul, to believe in something. Thus once Swamiji believed in his Guru as Parmatma, he attained the largest satisfaction of one’s life: ‘That I have found Parmatma, I have attained Parmatma.’ • By accepting one as Parmatma is the highest state of receiving, it opens up ones receiving to 100%. By accepting his Guru as Parmatma, the inner powers and shaktis that his Guru has gained by doing penance for many years, took Swamiji inwards and inwards until he realized that Parmatma is inside. Then, Swamiji was able to understand that Parmatma is not outside, he is inside only. • But until a medium does not come to take one on the inner pilgrimage, one cannot turn inwards. • A Medium is a different category than that of a Guru and Satguru. He has no penance of his own. He is only the medium for others. A Medium’s specialty is that they are born only to distribute the knowledge and Gyan gained in their past lives.
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  • So, untilwe encounter a medium, we cannot turn inwards. Just as we cannot see our face without a mirror, we cannot experience the Parmatma within us until a medium does not come to take us on the inward journey. • After gaining Parmatma, all our external searching ends and we start to experience Parmatma inside. • And after that, all of our belief gets centered on the Parmatma within us. Because we are experiencing the Parmatma inside, we don’t need to take any external support. So until we don’t express a complete belief in the Parmatma inside this is not possible. And to express this, Bhaav (emotion) is the only way/marg available. • The intellect (buddhi) can only take you externally, but you cannot go on the inner journey through the intellect, you cannot know Parmatma through the intellect. The only way is through emotion (Bhaav). • The more Bhaav you are able to bring within yourself, the more successful you are in awakening the Bhaav within yourself, the closer and closer you will get to Parmatma. • The saints in the Himalayas are not dependent on any idol or temple, they have learnt to experience the Parmatma within them through meditation and they are self-reliant in experiencing Parmatma. • Such a spiritual independence can be attained once you learn to be antarmukhi (inner-looking). Once you become antarmukhi, your chitta starts to become strong and robust. The pleasure and happiness that you were searching for outside, you start to experience it from within and you are no longer dependent on anything external for your happiness. • Temples are like the primary class of spirituality. But if you go to the temple, don’t go to ask for anything. Just go there with a calm chitta, don’t ask for anything and just experience the energy there and come back. In actuality, a temple is also a place to be antarmukhi (inwards looking), so go there to be inwards looking and to taken in the energy there. After gaining energy there, you will become strong enough to deal with your problems yourself. This is the right way to approach a temple. • There have been many Gurus in Swamiji’s life but his attention/chitta has never gone on their form or appearance, it has always been on the consciousness/Chaitanya flowing from them. Thus, it is very important where you put your chitta. • Our chitta should not be on the tap, but it should be on the water flowing from the tap. At the end, the water is one; pipes and taps are aplenty. Because of the form of the tap, it can deliver water to us, and this is its guna; but this is also its dosha (fault). For example, if the pipe is made out of iron, it can rust, if it is made of cloth it can tear and so on. Similarly, one should not pay attention to the physical form of the Guru. One should place one’s chitta on the chitanya (consciousness) of Parmatma flowing from the Guru. And in doing so one will realize that even though Gurus may have different forms, the consciousness of Parmatma that flows from them is only one, it is the same. • People often have issues distinguishing between the mind (manas) and the chitta. The manas has the capacity to have thoughts, and it is like the vehicle whilst the chitta is like the driver. The manas can have a thought of a railway station, and the chitta then hops onto that thought vehicle and takes the mind to the ‘railway station’. The chitta visualizes. First we have a thought and then the chitta shows you something. The mind implores you to have thoughts and the
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  chitta shows yousomething or takes in energy from the place attention is placed due to the thoughts. • It is not possible to exactly explain what the chitta is in English. The word Samarpan is another such word. • But it is important to experience that the chitta and manas (mind) are different. • The more you please the soul and make it happy, the more strong and robust your chitta will become. Thus, search for some tasks in your life that make your soul happy and joyful. • One such work/karya is Guru-karya. If one understands the real meaning of Guru-karya then it can gift you with a good spiritual state. • A simple definition is ‘An act that happens for Parmatma through the medium of a pure soul’ is Guru-karya. No one is the doer here, it happens. The task done believing in Guru as Parmatma is Guru-karya. • “Guru Sakshat Parabhrama” means that if there is a living form of Parmatma it is the Guru. But if the body of the Guru is destructible, then why has it been said that the Guru is Parmatma? • The real meaning of the mantra is that the Guru’s body is like a pipe, and the consciousness that flows through it is Parmatma. The Guru is a medium through which Parmatma flows, his energies flow. • Guru has been called Parmatma because until you accept him as Parmatma, your chitta cannot go onto the chitanya (consciousness) flowing through him. It just isn’t possible without accepting the Guru as Parmatma. • In their lifetimes, Gurus remain very simple, but because of this there is a layer of Maya (illusion) around them which makes it difficult to recognize them in their lifetimes. It is the nature of Gurus to love everyone and when you go close to the Guru you feel the love of the Guru and get caught in the illusion thinking that he loves you specially. But this is an illusion. It is just the nature of the Guru to love everyone equally. Just like it is the property of water to flow, and fire to burn, it is the nature of a Guru to love everyone equally. • Just like the full moon amplifies whatever emotions you have when you are in its presence, a Guru has no thing like a boon or curse. If you have a good bhav (emotion) towards the Guru, the Guru amplifies this and gives it back, and if you keep a bad bhav then that too gets automatically amplified. A Guru is beyond all doership and all of this just happens automatically. • If you walk on the path the Guru has shown, then his grace is automatically with you just by being on the path. If you walk this path of 30 minutes of meditation, you will reach a state in your life where you have nothing left to attain. You will be fully content. • This state can be arrived at by doing the 30 minutes meditation regularly. Thus Guru has nothing like Krupa. This is not a thing that can be given. It is like a waterfall which is flowing at its spot. You have to go into the waterfall and bathe yourself, there is no point in standing at a distance from the waterfall and praying to the waterfall to bathe you or to give you water. • The waterfall is bound to its place, you are the one who has to go under the waterfall, and if you do so, automatically, you bath will happen. You will not have to pray. • Similarly, there is no point in asking for grace. He cannot do anything, and he has no right over the grace. The grace flows automatically by walking on the road (marg) he has shown. Thus, you should also meditate for 30 minutes.
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  • Slowly, yourchitta will become purer and stronger, and with a pure chitta you can go on the inward journey and experience inner happiness and have inner experiences. But there are no miracles here, it all happens through 30 minutes of regular meditation. • But come to this path of meditation without any expectations. Just sit for 30 minutes like a hobby. Just the way you watch a football match for its own sake and as a hobby or interest, just sit for meditation/dhyan as a hobby and personal interest. • As you do this, you will reach a state where there is nothing left to be attained in your life. • There are a few levels of spirituality: at the lowest level, one believes in many deities and one’s chitta is split in many places; above that, one believes in one deity or form of god only and one’s chitta is centered on that form; above that is one who believes in a Samadhist Guru; and above that is one who believes in and his his chitta centered on a living Guru. Even beyond that is one who has become his own Guru • Reaching a living Guru is the biggest milestone on the spiritual path. Because after meeting him, you can gain self-realization. This is not a small feat. It is a feature of the time we are living in right now that this process is taking place easily. • The medium has not come into your life suddenly and you haven’t come into contact with the medium suddenly, this is a long process that has been going on for many births. But before this you did not have a strong body capable of handling the energies of self-realization. That is why you should thank you parents for giving you a body that can handle the energies of self- realization. That is why, with your full heart and full Bhav you should thank your parents that you have gotten such a body which is capable of gaining self-realization. • Even Gurus were there in your life before, but they were not authorized to give self- realization. But now is the auspicious time, where you have gained a strong body, an authorized Guru and you are born at the appropriate time to gain self-realization. This is a rare union of these three rare occurrences. • Self-realization is invaluable. Only a living cow can give milk, and only a living Guru can give you the knowledge/gyan of experience/anubhuti. • There is a level above this also. If you use the experience of a living Guru to become antarmukhi and you attain the feeling of Parmatma within yourself, and you become one/merged with the universal consciousness, that is the level even above that. Here you become your own Guru. This is the highest level you can reach where you existence itself ends and you merge with the consciousness and energies of Parmatma. • If you perform rituals or puja, everything depends on the state of your chitta at the time. Nirvicharta is the state of thoughtlessness where you have no thoughts of the past, present or future. Praying used to be a path for attaining a state of thoughtlessness, but we have lost that path since we are doing it as a form of work instead of doing it for the happiness of the soul. In reality, puja was also a form of sadhna and karma through which one could slowly focus the mind and cleanse the chitta. This is a lost route. Another route was to go to a temple with a calm chitta and sit in front of a living idol and gain energy from there and make your chitta pure and clean. However, we go to holy sites with our problems and place our chitta on our problems so there is no point in going to holy sites. Thus, we have been unable to take advantage of pujas and holy sites.
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  • Now thisis the last route of meditation that has come into your life to cleans and purify your chitta. Do not come to this route with any expectations, with any problems. Keep your attention/chitta only on the experiences you are getting while meditating. • At the Sahastrar chakra, Parmatma has no form. All the forms of Parmatma are ones you only have created. Just as one makes idols out of mud with one’s hands, you create your own Bhagvans with your chitta. And when your Agya chakra develops you will see the form of whatever you have established in your chitta. • But you have only seen the roop, you have not seen the Swaroop (true from). The true form is void. Parmatma is a universal consciousness (vishva chetna). One cannot see the universal consciousness, but one can experience it. Parmatma is an energy. There is no form. Hence, once you reach the Sahastrar chakra (crown chakra) you will see nothing and attain a state of thoughtlessness. You will see nothing but you can have experiences like celestial sounds. • Dhyan is a form of merging your existence into Parmatma. Once the Parmatma within you awakens, you will start to receive all the knowledge of the world from within yourself only. You will have many anubhutis (experiences), but don’t be fixated on those either. Rise above them and keep your chitta only on the Dhyan, only on the meditation itself.