Truth about Life

🌸 *गुरुजी का वचन* 🌸

“ *जो मेरे दर पर आया, वो खाली नहीं गया।”*

गुरुजी के वचनों में केवल शब्द नहीं, बल्कि कृपा का अनुभव छिपा है।

यह वचन उस अटल सत्य को प्रकट करता है कि गुरु का दरबार केवल ईंट-पत्थर का स्थान नहीं, बल्कि जीवात्मा और परमात्मा के मिलन का द्वार है।

जब कोई व्यक्ति सच्चे भाव से, श्रद्धा और विश्वास के साथ गुरु के दर पर आता है, तो वह केवल दर्शन करने नहीं आता — वह अपने जीवन का भार, अपने दुख, अपने प्रश्न, और अपनी आकांक्षाएँ लेकर आता है। और गुरु की कृपा ऐसी है कि जो भी आता है, वह हल्का होकर, शांत होकर, पूर्ण होकर लौटता है।

*गुरुजी कहते हैं —*

“ *जो मेरे दर पर आया, वो खाली नहीं गया।”*

इसका अर्थ केवल भौतिक प्राप्ति नहीं है। गुरुजी का आशीर्वाद कभी-कभी हमें वस्तुओं के रूप में नहीं, बल्कि ज्ञान, धैर्य, समाधान और शांति के रूप में प्राप्त होता है।

कभी-कभी गुरु हमारे जीवन की दिशा बदल देते हैं, कभी हमारे विचारों को, और कभी हमारे हृदय को।

जो *श्रद्धा* लेकर आता है, वह कृपा लेकर जाता है।

जो *नम्रता* लेकर आता है, वह आशीर्वाद लेकर जाता है।

जो *प्रेम* लेकर आता है, वह गुरु के साक्षात् अनुभव लेकर जाता है।

_गुरुजी का दरबार उस माँ के आँगन जैसा है जहाँ कोई भी खाली हाथ नहीं लौटता_

क्योंकि यहाँ माँ की ममता और शिव की कृपा दोनों का संगम है।

*संदेश* :

गुरु के चरणों में आस्था रखें, अहंकार त्यागें और सच्चे मन से समर्पित हों।

क्योंकि जिसने एक बार भी सच्चे भाव से गुरुजी को पुकारा —वह वास्तव में कभी खाली नहीं गया। 🌺

Laya Yoga

This practice is a system of yoga which is known as Laya Yoga. Laya means to dissolve; the the dissolution of the human consciousness into the cosmic consciousness is a natural process.
One day a doll made of salt had a brainstorm and decided to dive into the depths of the ocean to find out its depth. It found a nice diving board and splash! That is known as dissolution and that is Laya Yoga.
It is the human mind and consciousness which has a natural inclination to merge with the cosmic consciousness. Two magnets are wanting to come together, but between the two magnets there is a block of wood and that wood is of maya and avidya. Because it is there, the two magnets can feel the force, they can feel the pull, just like you can feel the pull which is very light, but which is there, yet they can never come together. To enable the magnets to come together one has to simply remove the block of wood from the middle.
In the normal sadhana which we perform for our development and inner growth, we come to a point where we have to confront maya and avidya, both. Maya has generally been translated as illusion and avidya has been translated as ignorance, but we can define maya and avidya as the absence of the faculty of cognition of reality. In the practices of meditation in yoga there is a motivation to develop that ability of cognition. In the process of developing that ability we become aware of different layers of energy and consciousness which represent altered states of perception and being; realizing a different state.
Please don't confuse this statement with the normal concept of what happens to external social life when I reach a state of realization. What happens to your external social life is another matter altogether and I'm sure that if you are able to harmonize yourself there won't be any conflict between the external and the internal. Conflicts only arises when we are unable to harmonize this experience with that. Oil and water don't mix well together, at that time conflict is there. We don't want to make our life like oil and water which have a definite identity here and a definite identity there.
Our life must have the ability to flow from one stage into the next without any problems and difficulties. In fact at all there is any siddhi in life I would say it is that. Siddhi in life is not telepathy, it is not floating in air, it is not tele-transportation; in fact science can do more wonders than any siddha. The actual ability to be evolved in life is being able to merge and to flow from one stage to the next. In this process we encounter different dimensions of consciousness and energy, and in each dimension we have to merge the present state of mind with the experienced state of consciousness. Clear so far?

Swami Niranjanananda Saraswati

Sadhana also lends to an interesting understanding of the human mind. There is an old swami in the ashram who likes to talk, particularly on subjects that require high understanding, such as atma, paramatma, and all similar ideas.
One day it was raining hard and we were discussing what the scriptures say about self-relization and God-realization, whether God and the self are the same or not the same, and so on. He was saying to me, "Am I, as a human being, part and parcel of that God gene, and if not, why is my gene different? " He was going on and on about self-image and how one can visualize oneself to be pure, luminous, peaceful, benevolent, compassionate, kind and loving. I said, "Yes, these are good ideas, but I can give you an experience that you will not find even in the shastras, the scriptures. Are you ready for it? " He said, " Yes, I am ready. "
I said, " It is raining today. You stand in the rain with your head held high and your arms wide open, and you will have a very special revelation about yourself. A very special revelation which is not revealed in any of the shastras. "
He said, " Wow! That is where guru comes in handy, they tell us about things that are not written down anywhere. " He ran outside, but there were many people around, so he went to the Garuda-Vishnu building which is more secluded, raced to the top of terrace, closed the terrace doors, took off his upper cloth and shirt, and stood in the rain with his head held heaven wards and arms open. He was like that for about fifteen minutes, then he dressed himself and came back.
I asked him, "What did you experience?" He said, "Swamiji, I did as you told me. I stood in the rain with my head pointing to the sky and my arms wide open. "I said, " Then what happened? "He said, " I became wet. " I said, " Then what happened? " He said, " I felt like a fool! " I said, " That was the revelation that no shastra has spoken about. " That is the revelation about oneself that no shastra, no scripture, no guru, has ever spoken about.
It is also the revelation that each one of you runs away from. If in your meditation you see an angel, you are happy, as you have seen something nice. If, instead, you see the devil you become disturbed and wonder, 'I am such a good person, why did I see the devil? How did the devil appear in front of me? That question will come, for you project yourself as what you are not; you hide from your own nature. Therefore hearing about and speaking about luminosity, harmony and peace is attractive to everybody, but observing the conditions that limit you and learning how to deal with them is not everybody's desire.
The purpose of sadhana is to recognize what you are and then use that as the launching pad to improve yourself and develop a better understanding. That is the focus of sadhana, not to impose ideas like, 'Oh, when I meditate I should see light, because that is what has been said in the scriptures. ' Or, 'In one book I read that I should see a blue pearl in meditation so I must see a blue pearl. ' That is how you condition yourself to hide away from your limitations and perceive something that you are not. That is why people are not successful in sadhana.
If you look at the yogic concepts, everything revolves around one word: self-awareness. Is that self-awareness only to be used at the time of meditation? Or should that self-awareness be part and parcel of every moment of the day and night? Is it to remain limited to the classroom environment and satsang, and beyond that there need not be any self-awareness? The purpose of sadhana is to be aware of one's limitations every moment and acquire the strength to overcome those limitations.

Yoga Chakra 4
Cultivating Sadgunas