Yogi Sri S. N. Tavariaji- English Lectures PDF

Yogi Sri S. N. Tavariaji- English Lectures 23. 33A Enormous, the promise extended to you is enormous. And to be ready for that we must go over the first three unions. The first of which is the union of the brain (and when I say brain it means intelligence all over the body, of every cell) with unio...

Yogi Sri S. N. Tavariaji- English Lectures 23. 33A Enormous, the promise extended to you is enormous. And to be ready for that we must go over the first three unions. The first of which is the union of the brain (and when I say brain it means intelligence all over the body, of every cell) with union with the mind, not your mind and my mind, I mean the mind of God, the infinite mind of God. When we cannot contact the infinite mind of God we live as miserable funny small creatures When we can touch the mind of God, we become everything. There is nothing hidden in the whole universe then. Because the mind of God is in the entire universe, including the billions and billions of galaxies. How shall we begin ? How shall we begin the first union ? The union of our brain, our intelligence, we will not use the word brain, we should use the word our intelligence, Intelligence of every cell totalling to a total intelligence with the wisdom of the mind of God. Now Patanjali takes us by the hand and tells us what stupid brain we have or what stupid intelligence we have, on which we boast so much. We shall go slowly. What does the second sutra say, Yoga is achieved through the subjugation (healing) of the psychic nature and the restraint (calming) of the chitta (the thinking instrument). As long as the mind of God as your individual mind does not remain pure as the mind of God, and if it is not polluted with the processes of your brain, till then the mind that is in you, your individual mind is known as chitta. It is not known as chittie, the mind of God. The infinite mind of God is chittie. (This) is known as chitta. And the brain, a part of the brain that does thinking is called the thinking instrument. Patanjali first deals with a part of this brain which is called the thinking instrument. Yoga is achieved through the subjugation (healing) of the psychic nature and the restraint (calming) of the chitta (the thinking instrument). We have just now seen a few minutes ago, our very dear possessions in which we have included our emotions, our mental gymnastics, So he calls what ? Sage Patanjali calls that what ? Your psychic nature. That is your psychic nature. Your precious possession is your psychic nature. Though you might consider it your precious possession, What is it doing to you? It is scaring you, there are scars all over. You are bleeding inside you. But the camel likes the cactus and though it is bleeding because of the thorns of the cactus it will still eat the cactus because there is water in it. So, though we are bleeding inside, we will go on chewing like the camel our emotions, our mental gymnastics because they give us some pleasure. Some pleasure. We go on chewing that. And as the camel bleeds we are bleeding inside, scaring the whole body. Which body ? The body of emotions, the astral body. We are scaring our astral body. So, he says, Yoga is achieved through healing of the psychic nature and the restraint of the chitta (the thinking). What is restraint ? Now what is the thinking instrument supposed to restrain? It's pendulum movement. It's oscillation into the past into the future, brooding-daydreaming brooding-daydreaming. That is the great work our thinking instrument does the whole day. Whole day! If you are paid 2-3 thousand for your work, for your employment you might half-heartedly write here write there, but your mind will oscillate, your brain is oscillating between the past (brooding) and the future (daydreaming). Where is the time to find your Divine Self ? There is no time. No time. I've no time ! But how to find those five minutes, I've no time, I'm so busy. Busy doing what ? Oscillation, into the past into the future, that's all we do. But we like to do it, that's the best part of it. We like to do it and yet face to face we'll say, I wish I can stop it! I don't want to stop it. This is our nature. This is what we are structured for. And finally, you'll say, क्या करे गा। नसिब मे नह ीं है । Ya. We'll see in the next life. There the matter ends. अभ नसिब मे नह ीं है तो क्या करे गा। भगवान ने सिखा नह ीं है । ठ क है । चिो आगड । So that is all we can say. So, the first step to the union between the brain (our intelligence) and the mind of God are these two things. The calming of the psychic nature and the restrain of the thinking instrument. That is the first step. Now if Sage Patanjali were to end here it will remain philosophy. But with philosophy, there are practices and therefore you are given practices. But when you are given practices, If you think the practices, you are given are physical exercises then with that thought you are killing me. If you think that the practices I've shown you are mere physical exercises that thought is enough to kill me. I'm not interested in giving you a single physical exercise. The exercises I've given you, the most elementary, the healing or the refining exercises or the upgrading of exercise (of the awareness) Do you know it's purpose before you do it? Or are you doing it mechanically ? Why are the six exercises of the refining type given to you? The refining exercises, they are healing the psychic nature. And why are you given the upgrading of awareness exercise ? Calming of the thinking instrument (chitta). --------------------------------------------------[10 Minutes] ------------------------------------------------------- You are there on the very second sutra of Sage Patanjali, first book. And you think when you do those practices that you are involved with physical technique. There are no physical techniques I'm interested in. Go to any gymnasium and you can do all the exercises you want. Then why should I give you further physical exercises? It's only for these two purposes here stated, healing the psychic nature and calming the thinking instrument (the chitta). Where the mind is polluted? Have you ever cared to think along those lines before doing your exercises ? Anyway, we'll go further. Don't laugh, this is a very serious matter. Ya. 1(3). When this has been accomplished the yogi knows himself as he is in reality. His essential and fundamental nature stands out supremely. Oh my God ! In the third sutra he has taken a quantum jump I suppose, a huge jump. See. If you do these two things, what ? The healing of the psychic nature and the calming of the thinking instrument. What have you achieved ? Read 1(3) again. When this has been accomplished, you have become a yogi. My God ! The yogi knows himself as he is in reality. His essential and fundamental nature stands out supremely. And yet the value you've placed on this refining together with your upgrading of awareness technique, not even 50 naya paisa, that's your value. That's the value you've put on this set of exercises, these techniques. Which can lead you to three, sutra number 1(3). But unless you place proper value you cannot get results. If your value is eight anna piece for all these techniques the result will be eight anna piece. Nothing more. If you raise your hands and tell me, Yes, I'm doing daily, It doesn't make me happy. It doesn't make me happy even if you are doing it daily. Because the price you've placed on these techniques is hardly eight anna, 50 naya paisa. Whilst Sage Patanjali has put all the value of the entire universe on these two things, the healing of the psychic nature and the calming of the thinking instrument. And yet when I ask you the question whether those who have been here for one year with me have they missed a single day, is there any one ? And there was a sad reply which I heard though you did not speak, Sir we have put only eight anna value on this. This is what happens. We'll go further. 1(4). Up till now the inner man has identified himself with his forms and with the active modifications. Now what has happened, What does he say ? What does he wish to say now ? You have not gone deep enough even to know your form, even the physical form. You've been happy, very happy with that surface knowing of yourself, the surface knowing of yourself. Because you've not even tried to know your subconscious. You've not tried to know your subconscious. And here you've to do what? You've to know all your forms and what they are useful for. How soon they should be discarded. What are the techniques for discarding them? We have not given five minutes to this thought. You see at the back of your mind these are the thoughts. These should be your thoughts. Then you'll have more energy to put in your practices, more energy in your practices. And then you'll be able to put real white-hot energy in your practices, then you'll see some results. And you'll be coming nearer and nearer to that point in time. For remember, most of you, almost all of you, this is the first life when you are taking this path. And with your present involvement and seriousness for a coming hundred lives there is no hope. You may not be able to move one foot towards the point in time. Coming here regularly does not serve any purpose. If you go away far, very far from me I don't mind, if I hear from you once in the few years that you are very seriously following the practices. And getting some result out of it. That is what I would like to hear from you. So, what does the fourth say ? What does the fourth say ? It reads, Up till now the inner man has identified himself with his forms and with their active modifications. Identified, the meaning of identified meaning involvement. If I identify with you I involve myself with you. But if I stand separate and observe you, You are different. I'm different. But all the time so far there is a total involvement. And because of the involvement, identifying with the efforts of the brain, the efforts of the mind. (What's the time). Next time when we meet, Hear me properly, Next time when we meet I'll ask you to explain to me not only the four sutras but what have you done according to the sutra. I'll ask every one of you. What have you done according to these four sutras ? The first is of course you can get over. But the 2nd, 3rd and 4th what have you done to understand these sutras and what do you think you have achieved by it ? --------------------------------------------------[20 Minutes] ------------------------------------------------------- Because unless you tell me every month what you are achieving now, It's useless going beyond the sutras. Isn't it ? Isn't it ! So, we go back, we go back to page 207 and read and try to understand and follow, Yoga is achieved through the subjugation (healing) of the psychic nature and restraint (calming) of the chitta (the thinking instrument). When this has been accomplished the yogi knows himself as he is in reality. How? How much ? And 1(4). Up till now the inner man has identified himself with his forms and with the active modifications. And how will you stand aside and observe those modifications ? How will you stand aside and observe those modifications ? How will you observe ? How will you observe ? How will you observe ? You may be in your bath in the morning. You may be at your lunch table in the afternoon. You may be taking a walk in the evening. You might be seeing a television at night. Suddenly, you know the game the children's play, Stop ! You know that game, It's a beautiful game. But because they are children, they have kept it to the physical freezing. At that time, you say stop to your crazy thinking instrument and see what you are thinking at that time. Stand aside and observe 5,10, 20 times a day what your crazy brain is doing. Don't get involved. Don't get yourself identified with your brain and do as it tells you foolishly. Observe, stand aside and observe. It's a beautiful game if you can play. And you have to play it alone. This beautiful game of observing your own brain, do it 10, 20, 30 times a day and see the fun. And then note on what particular scale or in what particular direction your crazy brain is moving. Is it sex ? Is it money ? Is it this ? Or Is it that ? What is it, where is it going ? Then ask the question, Why is it going there so often? Why is it going there so often ? These moments when you'll stand aside and observe your stupid brain then you'll know the meaning of identification, involvement. Today you are just involved the whole day, as your crazy brain goes you go. Even if it tells you to jump into the well, you'll jump. Harshad Mehta has bought those shares, come on let us buy those shares. Your silly brain will lead you like this. And you'll do it. And you'll jump into the well. You find Harshad Mehta in the jail and your money gone. That is how you'll jump into the well. But you’ll jump into the well. Why? Because you are involved with your brain. You are not standing aside and observing your brain. What is it upto ? Why is it going in this direction ? These 2 ,3, 4 directions I don't like where it goes, No ! It should not go in those directions. See the reformation that comes on you then. But who has the time to do this ! We can watch the TV for 2-3 hours, We can sit on the table and talk rubbish, gossip for half an hour. Somebody [long gap] Show you it is going every minute away from you and find out where it is going. It will have 4-5 definite channels in which it will be going, time and again, time and again,time and again. Write these directions down and then write a small word and again when we'll meet, we'll ask the question why it is going there. And then the remedy. How not to let it go in that direction ? And then we'll understand a little about this sutra number two that says, Healing the psychic nature and restrain (calming) the thinking instrument. Let us now be very serious. Let us do practically what we should do according to the sutra. You get my point now. You get my point. So go home and start with 1(4) then go to 1(2) come back to 1(4) go to 1(2). Let us find out. And observe, step out and observe. And make a note. When you do it, observe it the whole day 20-30 times, make a small note, put the date, make a small note, today I've wandered in this direction, in this direction, in this direction and in this direction. Then write why have I wandered there. Was there one good reason for me to go in that direction ? As we go further it will become easier. Our techniques will become more interesting. But if we have to study the sutras, let us practically study them, not read them. Reading will have no purpose whatsoever. Let us study them, let us work for that. You promise to work, all of you ? Yes. Okay, then we'll go together. What if you fail me then I'm sorry. Any questions on these 1,2,3,4 (first four sutras), if you have let me know. We'll still be going deeper into these four. It is only a surface reading of the sutra that I've given you today. We have to go deeper. We have to make sutra, our self. If we make sutra our self like living the Geeta, not reading the Geeta. Then you'll see what change can come over you. So the first step is non-identification. If not all the 24 hours at least 20-30 times a day. When you play that child's game and say, Stop ! And think what that thought was at that moment. Do it ! Do it and search for 2,3,4,5 culprits that take your brain in a particular direction. Supposing you've the time and the money, you say I want to go to England, another will say, No! I'll go to America, the third will say, No! I'll go to Australia. The natural question is why, Why are you going there ? And it'll say I don't know but I feel like going. That is no answer. --------------------------------------------------[30 Minutes] ------------------------------------------------------- So, when you find your silly brain going like this. And when you ask why and there is no reply, It is like going to America and I don't know why. So first you find out where you are going. I'll not ask you where you are going. Because it's your confidential matter. But I'll tell you after asking why, how not to go there. I'll show you that. You follow me now. Okay! Clear! When do we meet again ? And with bright honest faces telling me, I have done to the best of my ability 20-30 times a day. Okay! When are we meeting next ? 26th of November. Should be an auspicious day if you all come doing your exercises. It'll be very auspicious day. And '92 might see that you, you can see something if you are serious and if you are honest with your own self and with me. We are meeting on Saturday. I've missed you last time. Sorry ! I wasn't here. Day after tomorrow Saturday I'll be here. And we'll talk about our practices also, then we shall meet on 26th November. Okay! Thank you.