Pay
Freedom with Discipline
Freedom And Discipline
Freedom and discipline are opposites and complementary. The purpose of defense is to protect freedom. But is there freedom in defense? Do soldiers have freedom? No, they are totally bound, not even allowed to put the right foot down when told the left foot. Their steps are measured and they are unable even to walk with a natural rhythm. There is total lack of freedom in defense. That which has absolutely no freedom is protecting the freedom of the country! So it is with the police; they protect the freedom of the individual. But are they free?
Discipline protects freedom. They both go hand in hand. Understand this and go ahead in life. You have some restrictions and it is this that allows you freedom. You can choose to focus either on freedom or discipline, and this makes you happy or unhappy. Freedom without discipline is like a country without a defense.
Fences should be fences; a fence cannot be built all over the property. If your fence is all over, how can you build on the property? That state of high absolute freedom is too difficult; we need to be very practical. Yes, there is a state of unlimited bliss, the freedom Advaita talks about. The Advaita Knowledge has been totally misused or used according to one's own fancies and conveniences.
There must be awareness in the mind, love in the heart, and righteousness in action.
Love and fear are two possibilities that put you on track. The Jewish religion put fear as the main thing so that life could improve. Nature induces fear at a certain age in a child. When a child is very young, it gets 100 percent time and love of the mother. The child has no fear. As the child grows more independent it becomes cautious. Nature brings in an iota of fear. With freedom, the child starts walking carefully. Fear of losing freedom also brings defense. The purpose of defense is to eliminate fear.
On this path Knowledge is your Freedom and also your Defense.
KNOWLEDGE SHEET BY Gurudev Sri Sri Ravi Shankar.
II JAI GURUDEV II
How to eat (in Hindi)
भोजन के संबंध में...........✍🏻
जो हम खाते हैं, उससे भी ज्यादा महत्वपूर्ण यह है
कि हम उसे किस भाव-दशा में खाते हैं। उससे भी ज्यादा महत्वपूर्ण है।
आप क्या खाते हैं, यह उतना महत्वपूर्ण नहीं है, जितना यह महत्वपूर्ण है कि आप किस भाव-दशा में खाते हैं। आप आनंदित खाते हैं, या दुखी, उदास और चिंता से भरे हुए खाते हैं। अगर आप चिंता से खा रहे हैं, तो श्रेष्ठतम भोजन के परिणाम भी पाय़जनस होंगे, जहरीले होंगे। और अगर आप आनंद से खा रहे हैं, तो कई बार संभावना भी है कि जहर भी आप पर पूरे परिणाम न ला पाए। इसकी बहुत संभावना है। आप कैसे खाते हैं, किस चित्त-दशा में?
हम तो चिंता में ही चौबीस घंटे जीते हैं। तो हम जो भोजन करते होंगे, वह कैसे पच जाता है यह मिरेकल है, यह बिलकुल चमत्कार है। यह भगवान कैसे करता है, हमारे बावजूद करता है यह। हमारी कोई इच्छा उसके पचने की नहीं है। यह कैसे पच जाता है, यह बिलकुल आश्चर्य है! और हम कैसे जिंदा रह लेते हैं, यह भी एक आश्चर्य है! भाव-दशा--आनंदपूर्ण, प्रसादपूर्ण निश्चित ही होनी चाहिए।
लेकिन हमारे घरों में हमारे भोजन की जो टेबल है या हमारा चौका जो है, वह सबसे ज्यादा विषादपूर्ण अवस्था में है। पत्नी दिन भर प्रतीक्षा करती है कि पति कब घर खाने आ जाए। चौबीस घंटे का जो भी रोग और बीमारी इकट्ठी हो गई है, वह पति की थाली पर ही उसकी निकलती है। और उसे पता नहीं कि वह दुश्मन का काम कर रही है। उसे पता नहीं, वह जहर डाल रही है थाली में।
और पति भी घबड़ाया हुआ, दिन भर की चिंता से भरा हुआ थाली पर किसी तरह भोजन को पेट में डाल कर हट जाता है! उसे पता नहीं है कि एक अत्यंत प्रार्थनापूर्ण कृत्य था, जो उसने इतनी जल्दी में किया है और भाग खड़ा हुआ है। यह कोई ऐसा कृत्य नहीं था कि जल्दी में किया जाए। यह उसी तरह किए जाने योग्य था, जैसे कोई मंदिर में प्रवेश करता है, जैसे कोई प्रार्थना करने बैठता है, जैसे कोई वीणा बजाने बैठता है। जैसे कोई किसी को प्रेम करता है और उसे एक गीत सुनाता है।
यह उससे भी ज्यादा महत्वपूर्ण था। वह शरीर के लिए भोजन पहुंचा रहा था। यह अत्यंत आनंद की भाव-दशा में ही पहुंचाया जाना चाहिए। यह एक प्रेमपूर्ण और प्रार्थनापूर्ण कृत्य होना चाहिए।
जितने आनंद की, जितने निश्चिंत और जितने उल्लास से भरी भाव-दशा में कोई भोजन ले सकता है, उतना ही उसका भोजन सम्यक होता चला जाता है।
हिंसक भोजन यही नहीं है कि कोई आदमी मांसाहार करता हो। हिंसक भोजन यह भी है कि कोई आदमी क्रोध से आहार करता हो। ये दोनों ही वायलेंट हैं, ये दोनों ही हिंसक हैं। क्रोध से भोजन करते वक्त, दुख में, चिंता में भोजन करते वक्त भी आदमी हिंसक आहार ही कर रहा है। क्योंकि उसे इस बात का पता ही नहीं है कि वह जब किसी और का मांस लाकर खा लेता है, तब तो हिंसक होता ही है, लेकिन जब क्रोध और चिंता में उसका अपना मांस भीतर जलता हो, तब वह जो भोजन कर रहा है, वह भी अहिंसक नहीं हो सकता है। वहां भी हिंसा मौजूद है।
Patanjali 1.4
🌹Patanjali Yoga Sutras🌹
🌀CHAPTER - 1🌀
~ Discipline Of Yoga ~
🌀DAY - 4🌀
" विपयॅयो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् "
Pramaana is the knowledge that the mind is constantly engaged in arguments, in proofs, in knowledge, in analysing, or in wrong knowledge, wrong understanding, etc.
You could be arguing and being logical. You could be looking for proof, or you will have wrong understanding. You will think that things are the way that they are not. Most of the time you impose your own views, ideas, and feelings on others. You think that this is how the things are.
This activity of mind is called Viparyaya.
You may have an inferiority complex and, thereby, consider someone's behavior very arrogant. Actually, they are not arrogant, and you are not being ill-treated by them. But, you feel that you are being ill-treated. You feel that you have not been respected. It is because you don't respect yourself enough that you think that the others do not respect you. This tendency of your mind is Viparyaya.
Others will be shocked by the change in your behavior. They will wonder what has happened to you.
A very good friend of your suddenly starts being very rude to you and you wonder what has happened to him. You wonder what is that you have done to cause this. You don't understand that they are imagining things about you in their minds. It is not becaue they are bad or anything. It is this activity of the Chitta, of the mind becoming predominant.
Suddenly,people may feel that they are not being loved. Many parents have this problem with their children. They go so perplexed. They don't know what to do and how to prove their love to their children. Proof is of no importance once Viparyaya dominates. The Pramaana doesn't survive, and logic fails because the mind is now more active on the second modulation, the second Vritti, that is, Viparyaya. Only incorrect information sticks on. The correct knowledge appears briefly somewhere in their minds but returns to the background again, and the wrong information sticks on.
मिथ्याज्ञानमतद्रूपप्रतिष्ठम् - This is Viparyaya.
🌷🌷🌷🌷🌷
Patanjali 1.3
🌹Patanjali Yoga Sutras🌹
🌀CHAPTER - 1🌀
~ Discipline Of Yoga ~
🌀DAY - 3🌀
" वृत्ति स्वरूप्य मितरत्र "
You assume the form in the mind. What are the activities in the mind?
Vrittayah panchatayyaha
The modulations of the mind are of five forms - klishta and aklishta.
Some are problematic, and some are non-problematic. There are certain vrittis of the mind which are problematic and which cause troubles and difficulties, and certain others which are not problematic - unpleasant and pleasant vrtittis.
Pramaana, viparyaya, vikalpa, nidraa and smritayaha.
Five modes of consciousness arise in you - five modes in the mind.
Mind, consciousness or chitta are the same.
Pramaana, the mind is engaged in wanting proof for everything. There are three types of Pramaana - pratyaksha, anumaana, aagamana
Pratyaksha means that which is obvious or can be experienced. You may be in Switzerland. You have a proof of this in your mind. The proof is that you can see the Swiss Alps. Whatever you see is a proof. You know that you are feeling cold. Nobody wants to tell u that. This is Pratyaksha. Our mind is constantly smart to have some obvious, solid or experiential proof. This is one mode of activity of the mind.
Another is Anumaana. It means something is not so obvious, but which can be guessed. You will believe in whatever you guess. The guessing of the mind is called Anumaana.
Then there is Aagamana, the scriptures. They are believed because they were written. There are three types of proof you look for. Even today in certain remote villages, in the third world countries, anything that is printed is gospel truth. People feel that, since many follow it, it must be the truth. A few people can be fooled in this way but not many. The mind feels that the thousands are not fools. And if they are, then the mind feels that it can also be a fool. The mind works this way. It takes proof from scriptures or from the belief of many. Aagamana pramaana. You are constantly looking for proof of something or anything. This is one mode of activity of mind.
Yoga is when you drop this. Then alone can you abide in the Self. Retreating from the activity of the mind of wanting proof is released from that vritti, or activity of the mind, and going back to the Self. You may need proof of whether you are in Switzerland and your senses will tell you that. But you don't need proof, through your senses, whether you are where you are currently. You could be taken to Austria or to Canada. You will see similar snowy mountains and lakes there. you may think that you are in Switzerland but you are not. Your senses may fool you.
But the feeling of "I am and I exist" is beyond proof.
Abiding in the Self doesn't need proof. Truth can't be understood through proof. Anything that can be proved can also be disproved.
Truth is beyond proof or disproof.
God is beyond proof.
You can neither prove God, nor can you disprove Him.
Proof is connected with logic, and logic is very limited in its purview.
It is the same with enlightenment and with love. Love cannot be proved or disproved. Someone's actions or behavior is not a proof of love. Many movie actors and actresses exhibit a lot of love and romance in the movie but they need not experience real love or romance. They can just display it. One can act the emotion of love very well without feeling it or living it. Self is beyond all this proof.
Proof is one of the main activities of the mind.
Proof is one of the main things that you are stuck in this world.
You want proof for everything.
This is not in the realm of the seer. A seer is beyond proof.
Pramaana is the first modulation or activity of the mind.
Then comes Viparyaya.
Patanjali describes this very beautifully in each of these modulations.
🌷🌷🌷🌷🌷
Patanjali 1.2
🌹Patanjali Yoga Sutras🌹
🌀CHAPTER - 1🌀
~ Discipline Of Yoga ~
🌀DAY - 2🌀
" तदा द्रष्टुः स्वरूपेऽवस्थानम् "
It puts you on to your Self.
" Tadaa drishta swaroopae avasthaanam "
Otherwise, what has been happening?
" वृत्ति स्वरूप्य मितरत्र "
Your mind has been engaged and caught up in the outside world all the time. Your eyes have been open and you have been caught up in all that you have been seeing. Similarly, you have been caught up in all that you smell, hear, touch, taste, etc. And when you are awake, you are constantly engaged in the activities of the senses. Otherwise, you go back to sleep and dream. Then, you are completely shut off.
During sleep and dream, the same memories come but you are never calm and quiet. When you unite all the loose ends of your existence, you become the object of your perception.
When simple people or children watch a movie, they become totally involved in it. At that time nothing else exist - just the movie. If you have a backache or a pain in your legs or back, it 'll seem more intense if you are idle. But when you are engaged in watching a movie then you don't feel the pain or anything else. You don't feel your body at all. You are not even aware that you are sitting. That's the deep interest the movie has aroused in you. Your consciousness has assumed the form of that movie, of that Vritti.
Once, the people were watching a movie in village. They saw that a man was being tortured by the villain. The audience actually rushed towards the screen with sticks and stones, saying that they would hit the villain.
A great reformist of India was watching a drama, and the villain acted very well. This gentleman actually threw his shoe at him because he was so mad at him. He asked the villain how he could be so bad. The actor took it all as a compliment. He said that his acting was so good and he could captivate him so much with it that he actually threw his shoe atm him.
Our consciousness assumes the form.
The whole purpose of Yoga is to be unto one Self - to bring integrity in you and to make you whole. You may be looking at me. Then, become aware of eyes which are looking at me. And become aware of the mind that is looking at me through those eyes. Now for a moment close your eyes. Just squeeze them. Feel your eyes and take your attention from the eyes to the mind that is all over your head. now,become aware of your whole body, your heart, and the very core of your existence - the "I" that is you. Rest and relax there,right there. Then, you are not interested in seeing anything,smelling anything, hearing anything, or tasting anything, or feeling, or touching anything. Retrieve your mind from all five senses to the core of your heart or your existence.
This is द्रष्टुः स्वरूपेऽवस्था ।
Abiding there in the form of seer is Yoga. Abiding in that form in the nature of seer is Yoga.
You are abiding in that form and the nature of seer, knowingly or unknowingly, whenever you experience joy,ecstasy,bliss,or happiness in life. Otherwise, at other times , you are involved in and attached to the different activities of your mind.
🌷🌷🌷🌷🌷
Patanjali 1.1
🌹Patanjali Yoga Sutras🌹
🌀CHAPTER - 1🌀
~ Discipline Of Yoga ~
🌀DAY - 1🌀
" अथ योगानुशासनम् "
Shaasana are the rules that society or somebody else imposes on you. अनुशासन are the rules that you impose on yourself.
Now, why is Yoga called a discipline?
Where is the need for a discipline?
When does the need for discipline arise?
When you are thirsty, you want to drink water. You don't feel that it is a rule to drink water when you are thirsty. And when you are hungry, you eat. You don't feel that you have the discipline of eating when you are hungry;that you have a discipline of enjoying the nature.
No discipline is necessary for enjoyment. When is discipline relevant? Not when something is enjoyable at the very first step. A child never says that it has the discipline of running to his mother when he sees her.
Discipline arises where something is not very charming to begin with; when you know that it would be ultimately give a fruit that is very good and enjoyable but that, in the beginning, it is not enjoyable.
When you are abiding in yourself, when you are in joy, and when you are in peace or in happiness, true happiness, then you are already in your self. There is no discipline there.
But when that is not so, the mind will wag its tail all the time. Then,discipline is essential to calm it down so that it can come back to it Self. The fruit of this is eventually very blissful and joyful.
A diabetic patient has a discipline not to eat sugar. Someone with cholesterol has to be disciplined and not to take too much fat. This is because, though fats are tasty, they will raise unpleasant complications later.
There are three types of happiness - sattvic, tamasic and rajasic.
Sattvic,to begin with is not so enjoyable but it always leads to joy. The happiness which is felt after a certain discipline is really Sattvic happiness - a long lasting happiness. A happiness which is enjoyable to begin with and ends in misery is no happiness at all, so a discipline is necessary to have this authentic sattvic happiness. Discipline is not torturing oneself unnecessarily. The purpose of discipline is to attain joy.
Sometimes people impose disciplines on themselves which doesn't give any joy to them or anybody else at any time. This is Tamasic happiness. Tamasic happiness just appears to be but it is misery from the beginning to the end. No discipline is necessary for tamasic happiness. Lack of discipline is tamasic happiness.
Rajasic happiness appears very enjoyable in the beginning but ends up in misery and suffering. It's caused by following the wrong discipline. It may also arise from a lack of discipline.
Discipline is essential for sattvic happiness. To bear what is uncomfortable is discipline. It need not to be uncomfortable all the time. But if it's uncomfortable, you need discipline to be able to bear it and move through it.
That's why Patanjali began with "Now" - when things are not clear and when your heart is not in the right place
योगानुशासनम - Nobody has imposed the discipline of Yoga on you. They are self-imposed.
What are the rules that you have imposed on yourself?
When you wake up in the morning, you brush your teeth. You do it before going to bed, too. This is your discipline. But this has been imposed on you from childhood. When you were a kid, your mother had imposed it on you. Once it became a habit and when you understood that it was good for you, it was no more your mother's rule. It became your rule. Keeping yourself clean and observing hygiene, exercising, meditating, being kind, considerate and not being rude - you have imposed these rules on yourself to help maintain discipline.
Now, what does that discipline do?
Discipline unites your Self and unites all the loose ends of your existence.
🌷🌷🌷🌷🌷🌷🌷🌷🌷🌷🌷
Patanjali 1
Yoga Sutras of Patanjali:
Commentary by Gurudev Sri Sri Ravi Shankar
We will begin with a story - the greatest and most effective way of conveying knowledge.
What is Patanjali Yoga Sutras?
Once upon a time long ago, all the Munis and Rishis approached Lord Vishnu to tell him that even though He (incarnated as Lord Dhanvanthari) had given them the means to cure illnesses through Ayurveda, people still fell sick. They wanted to know what to do when people got sick.
Sometimes it's not just physical illness, but mental and emotional illness too that needs to be dealt with. How does one get rid of impurities like anger, lust, greed, and jealousy? What is the formula?
Lord Vishnu was lying on his bed of snakes — the serpent Adishésha with 1000 heads. When the Rishis approached Him, He gave them Adishésha (the symbol of awareness), who took birth in the world as Maharishi Patanjali.
Hence Patanjali came to this earth to give this knowledge of yoga, which came to be known as the Yoga Sutras.
Patanjali said that he was not going to discuss the Yoga Sutras unless 1000 people got together. So, 1000 people gathered south of the Vindhya Mountains to listen to him.
Patanjali had another condition. He said that he would put a screen between him and his students, and told them that nobody was to lift the screen or leave. Everybody had to stay in the hall till he had finished.
Patanjali stayed behind the curtain and transmitted his knowledge to the 1000 people who had gathered, and each of them absorbed this knowledge. It was an amazing phenomenon where the students could not believe how they were getting this knowledge. They could not believe how the master was making each of them understand this knowledge without uttering even a word from behind the curtain.
Everybody was amazed. Each one of them experienced such a blast of energy and enthusiasm that they could not contain it. But they still had to maintain discipline.
One little boy had to go out to attend nature's call. So, he left the room. He thought to himself that he would go quietly and return quietly. Another person became curious, "What is the Master doing behind the curtain? I want to see."
Another person became curious. “What is the Master doing behind the curtain? I want to see.” He got so curious that he lifted the curtain to see the Master. Just as he did so, all 999 disciples were burnt to ashes. Now, Patanjali became very sad. There he was ready to impart knowledge to the whole world and all of his disciples were burnt.
At this moment, that one little boy returned. Patanjali asked him where he had gone. The boy explained and asked his forgiveness. Patanjali was compassionate and felt that at least one of his disciples was saved.
So he gave him the rest of the yoga sutras, the rest of the knowledge. But, the student had violated the law and Patanjali was not willing to forget that. He said, “Since you have violated the law, you will become a Brahmarakshasa, a ghost and hang on the tree.” And the only way he could liberate himself from the curse is to teach one student. Saying this, Patanjali disappeared.
Now Brahmarakshasa, hanging on a tree, would ask everyone who passed by a question and when they could not give an answer, he would eat them. He had no choice. For a few thousand years, this was the story. He could not find a single person to whom he could teach the yoga sutras. So, he remained in the tree as a Brahmarakshasa. (The lesson here is that when one who has great knowledge does something wrong, the state of Brahmarakshasa will come. An intelligent person becoming a criminal is more dangerous than an innocent person becoming a criminal. If a person, who knows all knowledge and then turns a criminal, it is much more dangerous). Brahmarakshasa was hanging there and waiting for relief.
Then out of compassion, Patanjali himself becomes a disciple and comes as a student to Brahmarakshasa who told him all the yoga sutras, which Patanjali wrote on palm leaves. The story goes that to redeem one disciple, the Master became the disciple of a disciple.
Patanjali wrote the yoga sutras sitting on the top of the tree as that was where Brahmarakshasa sat. Brahmarakshasa worked only in the night. So, he dictated the sutras at night and Patanjali wrote them on leaves. He plucked all the leaves and made a small scratch, drew blood and wrote. This went on for seven days. At the end of it, Patanjali was tired. He put everything he had written into a piece of cloth, set it down and went to bathe. When he returned, he found that a goat had eaten most of the leaves. Patanjali then took the cloth bag and the rest of the leaves and walked away.
In this story, there is a lot of depth. The puranas do not give an explanation. They just give a story and it is for us to unlock the meaning. So, what do we have to find out?
When the veil was lifted why did everybody burn down ? Why was one boy forgiven ? What is the significance of the goat ? What is the significance of this story?
You should not be forgiven
FEEL THE PINCH
A devotee asked Guruji: Please forgive me if I have committed a mistake.
Sri Sri: Why should you be forgiven? You are asking for forgiveness because you feel a pinch and you want to be free from it, isn't it? Let the pinch be there. The pinch will not let the mistake happen again. Forgiveness removes the pinch and you keep repeating the mistake!
Question: How do you know a mistake is a mistake?
Sri Sri: A mistake is something that gives you a pinch. If it hasn't pinched you, it is not a mistake at all.
It is the pinch that irks the consciousness and that pinch disallows the mistake to be repeated. Be with the pinch and not the guilt. It is a very fine balance.
Question: What is the difference between guilt and pinch?
Sri Sri: Guilt is about a specific action and pinch is about a specific result or happening. You can only feel guilty about what you did and not about what happened. But whatever happened, whether because of you or someone else can cause a pinch in you.
Question: How do we get over the guilt?
Tom Gill: Just blame the boss!!! ( laughter)
Sri Sri: Through wisdom, by knowing the nature of mind, nature of consciousness and from a broader perspective of the phenomenon, you can get over the guilt.
Question: Cant we learn from our mistakes without feeling the pinch?
Sri Sri: Learning is at an intellectual level whereas you feel the pinch at an emotional level. The drive of your emotions is much stronger than your intellect. So a pinch will not let the mistake recur.
Bharat: We feel guilt where we have control, it is at the intellectual level, whereas a pinch is at the emotional level where we do not have control.
Question: So, should we discard the intellect?
Sri Sri: You cannot be driven by your emotions alone. Your intellect acts like a brake for your emotions!
Feel the pinch.
The pinch will create an awareness that what happened was beyond your capacity.
The awareness will bring you to surrender.
Surrender will free you from guilt.
So, from pinch to awareness to surrender to freedom are the steps of evolution.
Sri Sri Ravi Shankar ji
Weekly Knowledge 241
Bangalore Ashram
17 Feb 2000
India
Jai Guru Dev
In Hindi :
साप्ताहिक ज्ञानपत्र २४१
१७ फरवरी,२०००
भारत
चुभन को महसूस करो
एक भक्त ने कहा “गुरुजी मुझे माफ़ कर दीजिए यदि मैन कोई गलती की है। “
श्री श्री: तुम्हे क्यो माफ किया जाए? तुम माफी इसलिए मांग रहे हो क्योंकि तुम्हे चुभन महसूस हो रही है और तुम इससे मुक्त होना चाहते हो, है न? चुभन को वही रहने दो। चुभन तुम्हे दोबारा गलती नही करने देगी। क्षमा चुभन को हटा देती है और तुम गलतिया दोहराते रहते हो।
प्रश्न: यह कैसे जाने को गलगी गलती है?
श्री श्री: गलती तुम्हे चुभन देती है। यदि यह चुभन न दे, तो वह गलती ही नही। यह चुभन ही तुम्हारी चेतना को कचोटती है और गलती को दोबारा नाहीहोने देती। चुभन के साथ रहो, ग्लानि के साथ नही। यह बहुत सूक्ष्म संतुलन है।
प्रश्न: ग्लानि और चुभन में क्या अंतर है?
श्री श्री : ग्लानि एक विशेष कार्य के प्रति होती है और चुभन एक विशेष परिणाम या घटना के प्रति। तुम केवल उस कार्य के प्रति ग्लानि महसूस कर सकते हो जो तुमने किया- जो हुआ उसके लिए नही। लेकिन जो भी हुआ , चाहे तुम्हारे कारण या किसी दूसरे के कारण, तुममे चुभन पैदा कर सकती है।
प्रश्न: ग्लानि से कैसे निकले?
श्री श्री: ज्ञान द्वारा, मन के स्वभाव को जानकर , चेतना के स्वभाव को जानकर, और जो प्रत्यक्ष है, उसके प्रति विशाल दृष्टिकोण अपनाकर तुम ग्लानि से बच सकते हो।
प्रश्न: बिना चुभन अनुभव किए, क्या हम अपनी गलतियों से सीख सकते है?
श्री श्री: सीखना बुद्धि के स्तर पर होता है, जब कि चुभन भावन्त8 प्रवाह है। इसलिए, एक चुभन गलती को दुबारा नही होने देगी।
भरत: ग्लानि का अनुभव हमे बुद्धि के स्तर पर होता है जहाँ हमारा नियंत्रण है। लेकिन चुभन भावनात्मक स्तर पर होती है जहाँ कोई नियंत्रण नही है।
प्रश्न: तो क्या बुद्धि हो हटा दी?
श्री श्री: तुम केवल भावनाओ द्वारा नही चल सकते। बुद्धि ‘ब्रेक’ के समान है, तुम्हारी भावनाओ पर रोक लगाती है। चुभन को महसूस करो। चुभन एक सजगता पैदा करती है कि जो कुछ भी हुआ, वह तुम्हारे सामर्थ्य के बाहर था। सजगता तुममे समर्पण लाती है। समर्पण तुम्हे ग्लानि से मुक्त करता है।
चुभन से सजगता आती है, फिर उसके कारण समर्पण और समर्पण से मुक्ति- यह है विकास की सीढ़ी।
जय गुरुदेव
Evolution is not part of our soul
EVOLUTION: NOT PART OF THE SELF
Are you evolving? If you are evolving, you are not in the Self. And you are not out of the Self, because nothing can exist out of the Self. Broadly they can be put in these 5 catagories. There are six distortions that do not exist in the Self.
1. Expansion -- Prasarana. Expansion indicates there is already something into which something expands. That which expands cannot be the basis for expansion.
2. Contraction -- Akunchana. Contraction means something shrinks from something else. Self does not withdraw or shrink from anything, so contraction does not exist in the Self.
3. Evolution -- Vriddhi. Evolution is becoming something which it is not already. Self is the same, so it cannot evolve.
4. Decay -- Kshaya. There is no devolution or decay in the Self. It doesn't get old or stale. That's why, when you are close to your Self, you don't feel that you are aging.
5. Beginning -- Anaadi. Self has no beginning. If God has a beginning, then He is no God.
6. Lack -- Abhava. Self has no lack. Whatever lacks something is not complete. Self does not lack anything, it is complete. Lack indicates existence of something outside itself. That doesn't exist for the Self. So if you feel you have not grown at all, don't worry, you are close to the Self. (Laughter)
When your mind is with the Self, then you don't worry about evolution. If you are thinking about evolving, then you are stuck in the mind. And mind is part of the matter, and matter evolves and decays.
And that is how the experience of contraction and expansion is all play and display of the mind. Mind expands and contracts. When it expands, it comes close to the truth, which has no expansion.
Are you still evolving? Good luck!!
Sri Sri Ravi Shankar ji
Bad Antogast, Germany
20 Jan 2000
Weekly Knowledge 237
Jai Guru Dev
In Hindi :
साप्ताहिक ज्ञानपत्र २३७
२० जनवरी, २०००
जर्मनी
विकास आत्मा का अंश नहीं
क्या आप विकास कर रहे है? यदि आप विकसित हो रहे है, तो आप आत्मा में नहीं है। लेकिन आप आत्मा के बहार भी नहीं है , क्योकि आत्मा के बहार कुछ हो ही नहीं सकता। ६ विकृतिया है जो आत्मा में नहीं होती:
१. प्रसारण - प्रसारण का अर्थ है की कुछ है जिसमे फैल सकते है। जो फैलता है वह प्रसारण का आधार नहीं हो सकता।
२ आकुंचन - आकुंचन मतलब कुछ सिकुड़ता है किसी दूसरी चीज से। आत्मा किसी से सिकुड़ती नहीं है, इसलिए आकुंचन का अस्तित्व आत्मा में नहीं है।
३ वृद्धि- वृद्धि कुछ बनने की प्रक्रिया है जिसका अस्तित्व अभी नहीं है। आत्मा सदैव अमां है , इसलिए इसमें वृद्धि नहीं हो सकती।
४ क्षय - आत्मा में कोई क्षय या अवनति नहीं होती, यह कभी पुरानी या बासी नहीं होती। इसलिए , जब आप आत्मा के समीप होते है तो उम्र के बढ़ने को महसूस नहीं करते।
५ अनादि - आत्मा का कोई आदि नहीं है। यदि ईश्वर का कोई आदि है, कोई शुरुआत , तो वे ईश्वर नहीं है।
६ अभाव- आत्मा में कोई अभाव नहीं। जिसमे भी कुछ अभाव हो, तो वह पूर्ण नहीं। आत्मा में किसी भी चीज का अभाव नहीं है- वह पूर्ण है। अभाव सूचित करता है अपने से बाहर किसी का अस्तित्व - यह आत्मा में सम्भव नहीं।
यदि आपको लगता है आपका थोड़ा भी विकास नहीं हुआ है , तो चिंता मत कीजिए - आप आत्मा के समीप है।
जब आपका मन आत्मा के साथ है , तो आप वृद्धि की चिंता नहीं करते। यदि आप अपने विकास की सोच रहे है, तो आप मन में फंसे हुए है। मन भौतिकता का अंश है और भौतिक पदार्थो का विकास और क्षय होता है।
तो आकुंचन और प्रसारण का अनुभव मन ही का खेल और प्रदर्शन है। मन का विस्तार और आकुंचन होता है। जब मन विस्तृत होता है तो सत्य के समीप जाता है, जिसका कोई विस्तार नहीं।
क्या अब भी आप विकास कर रहे है?
सफल रहो।
जय गुरुदेव
No mind story in Hindi
निर्विचार होने की कला :
चीन की प्रसिद्ध कथा है कि एक बहुत बड़ा शिकारी था। उसने अपने सम्राट से कहा कि अब मैं चाहता हूं कि आप घोषणा कर दें कि मैं पूरे चीन का प्रथम शिकारी हूं। मुझसे बड़ा कोई धुनर्विद नहीं है। अगर कोई हो, तो मैं चुनौती लेने को तैयार हूं।
सम्राट भी जानता था कि उससे बड़ा कोई धनुर्विद नहीं है। घोषणा करवा दी गई, डुंडी पिटवा दी गई सारे साम्राज्य में कि अगर किसी को चुनौती लेनी हो, तो चुनौती ले ले। नहीं तो घोषणा तय हो जाएगी कि यह व्यक्ति राज्य का सबसे बड़ा धनुर्धर है।
एक बूढ़े फकीर ने आकर कहा कि भई, इसके पहले कि घोषणा करो, मैं एक व्यक्ति को जानता हूं, जो चुनौती तो नहीं लेगा, उसको शायद तुम्हारी घोषणा पता भी नहीं चली, क्योंकि वह दूर पहाड़ों में रहता है। उसको पता ही नहीं चलेगा कि तुम्हारी डुंडी वगैरह पिटी। वहां तक कोई जाएगा भी नहीं। और वह अकेला एकांत में वर्षों से रहता है। और मैं लकड़हारा हूं और उस जंगल से लकड़ियां काटता था, जब जवान था। मैं जानता हूं कि उसके मुकाबले कोई धनुर्विद नहीं है। इसलिए इसके पहले कि घोषणा की जाए, इस धनुर्विद को कहो कि जाए, उस फलां-फलां बूढ़े को खोजे। अगर वह बूढ़ा जान जाए कि यह धनुर्विद है, तो ही समझना। नहीं तो यह कुछ भी नहीं है।
वह धनुर्विद गया उस बूढ़े की तलाश में। बड़ी मुश्किल से तो उस पहाड़ पर पहुंच पाया। एक गुफा में वह बूढ़ा था। बहुत वृद्ध था--कोई एक सौ बीस वर्ष उसकी उम्र होगी। कमर उसकी झुक गई थी बिलकुल। झुक कर चलता था। यह क्या धनुर्विद होगा! पर आ गया था इतनी दूर, तो उसने कहा कि महानुभाव, मैं फलां-फलां व्यक्ति की तलाश में आया हूं। निश्चय ही आप वह नहीं हो सकते, क्योंकि आपकी देह देखकर ही लगता है कि आप क्या धनुष उठा भी नहीं सकेंगे! धनुर्विद आप क्या होंगे! आप कमर सीधी कर नहीं सकते। आपकी कमर ही तो प्रत्यंचा हुई जा रही है! तो जरूर कोई और होगा। मगर आपसे पता चल जाए शायद। आप इस पहाड़ पर रहते हैं। जानते हैं आप यहां कोई फलां नाम का धनुर्विद?
वह बूढ़ा हंसा। उसने कहा कि वह व्यक्ति मैं ही हूं। और तुम चिंता न करो मेरी कमर की। और तुम यह भी चिंता मत करो कि मैं हाथ में धनुष ले सकता हूं या नहीं। धनुष जो लेते हैं, वे तो बच्चे हैं। मैं तो बिना धनुष हाथ में लिए, और शिकार करता हूं।
वह तो आदमी बहुत घबड़ाया। उसने कहा कि मार डाला! बिना धनुष-बाण के कैसे शिकार? उसने कहा, आओ मेरे साथ।
वह बूढ़ा उसको लेकर चला। वह गया एक पहाड़ के किनारे जहां एक चट्टान दूर खड्ड में निकली थी, कि उस चट्टान से अगर कोई फिसल जाए, तो हजारों फीट का गङ्ढ था, उसका पता ही नहीं चलेगा। उसका कचूमर भी नहीं मिलेगा कहीं खोजे से! हड्डी-हड्डी चूरा-चूरा हो जाएगी। वह बूढ़ा चला उस चट्टान पर, और जाकर बिलकुल किनारे पर खड़ा हो गया। उसकी अंगुलियां चट्टान के बाहर झांक रही हैं पैर की। और कमर उसकी झुकी हुई! और उसने इससे कहा कि तू भी आ जा।
यह तो गिर पड़ा आदमी वहीं! यह तो उस चट्टान पर खड़ा हुआ, तो इसको चक्कर आने लगा। इसने नीचे जो गङ्ढा देखा, इसके हाथ-पैर कंपने लगे। और वह बूढ़ा अकंप वहां चट्टान पर सधा हुआ खड़ा है। आधे पैर बाहर झांक रहे हैं! अब गिरा, तब गिरा! इसने कहा कि महाराज, वापस लौट आओ! मुझे हत्या का भागीदार न बनाओ!
उसने कहा तू, फिक्र ही मत कर। तू कैसा धनुर्धर है! तुझे अभी मृत्यु का डर है? तो तू क्या खाक धनुर्धर है। और तू कितने पक्षी मार सकता है अपने धनुष से? देख ऊपर आकाश में पक्षी उड़ रहे हैं।
उसने कहा, अभी मैं कहीं नहीं देख सकता। इस चट्टान पर इधर-उधर देखा; कि गए! इधर मैं धनुष भी नहीं उठा सकता। और निशाना वगैरह लगाना तो बात ही दूर है! मेरी प्रार्थना है कि कृपा करके वापस लौट आइए। यह तो गया भी नहीं उतनी दूर तक!
उस बूढ़े ने कहा कि देख। मैं न तो धनुष हाथ लेता हूं, न बाण; लेकिन यह पूरी पक्षियों की कतार मेरे देखने से नीचे गिर जाएगी। और उसने पक्षियों की तरफ देखा और पक्षी गिरने लगे। यह धनुर्विद उसके चरणों में गिर पड़ा और कहा कि मुझे यह कला सिखाओ। यह क्या माजरा है! तुमने देखा और पक्षी गिरने लगे! उसने कहा, इतना विचार काफी है। अगर निर्विचार होओ, तो इतना विचार काफी है। इतना कह देना कि गिर जा, बहुत है। पक्षी की क्या हैसियत कि भाग जाए! भाग कर जाएगा कहां?
वर्षों वह धुनर्विद उसके पास रहा। निर्विचार होने की कला सीखी। भूल ही गया धनुष-बाण। यहां धनुष-बाण का कोई काम ही न था। और जब निर्विचार हो गया, तो उसने धनुष-बाण तोड़ कर फेंक दिया। सम्राट से जा कर कहा कि बात ही छोड़ दो। जिस आदमी के पास मैं होकर आया हूं, उसको पार करना असंभव है। हालांकि थोड़ी-सी झलक मुझे मिली। बस, उतनी मिल गई, वह भी बहुत है। धनुष-बाण, मेरे गुरु ने कहा है, कि बच्चों का काम है। जब कोई सचमुच धनुर्धर हो जाता है, तो धनुष-बाण तोड़ देता है। और जब कोई सचमुच संगीतज्ञ हो जाता है, तो वीणा तोड़ देता है। फिर क्या वीणा पर संगीत उठाना, जब भीतर का संगीत उठे!
ओशो
Why people go in bad habits
Question - Gurudev, why do people get into bad habits such as smoking and drinking alcohol? How can we make them realise the importance of sadhana, seva and satsang?
SriSri - See, people feel some lack or vacuum in their life, as if something is missing. To fill that gap, people try to forget themselves by latching on to intoxicants. You simply have to tell them that you can give them a better intoxicant, a much higher brand of intoxication (here meaning sadhana, satsang and seva). Tell them to just come here to the Ashram and meditate. Ask them to do the Sudarshan Kriya, and to attend Satsang. The intoxication these practices give you does not come at the cost of your health, rather it improves your health, your state of mind and there are absolutely no side effects because of it. There are no hangovers due to this. Promise them this, and trick them to somehow come and attend the programs and satsang.
No benefit of yoga (Hindi)
प्रश्न : कभी-कभी साधना करते करते अचानक बहुत सारी नेगेटिविटी आ जाती है, लगता है कि सब छोड़ दिया जाए इतनी मेहनत के बाद भी कुछ अच्छा नहीं हो रहा है। क्या फायदा इस साधना का ? ?
तो मेरे प्यारों ! चिंता मत करो , खुश हो जाओ क्योंकि जन्म-जन्म के संचित कर्म नष्ट हो रहे हैं, जो कष्ट बड़े रूप में होने थे वो सब छोटे रूप में ही बाहर आ रहे हैं और आपकी साधना सफल हो रही है।
यही समय है आपकी आस्था और विश्वास के परीक्षण का। इस समय डिगना नहीं अपने मार्ग से।
पा जाओगे जो चाहते हो। विश्वास करो।
भाव रखो अपने शिव शिवा पर
अपने सिद्ध गुरु और गुरुमंडल पर ।।
~: श्री श्री रवि शंकर
Sri Sri
Negativity comes even after yoga. What to do? (in Hindi) (हिंदी)
Evolution not part of our soul (English & हिंदी)
Why you should not be forgiven (English & हिंदी)
Why practice daily
Why must we do Pranayam/Sadhna everyday?
Do all of you buy insurance for your house, your car, your life even! You compare several policies to pick the Best one and gladly sign up to make regular payments month after month... to insure/protect yourselves in case something bad happens. After all it is what all sensible people do. You know that you cannot buy insurance after a crisis has happened!
The same way one must do Sadhna/Spiritual practices every day. Your daily Sadhna is small investment not only keeps you mentally and physically healthy on a daily basis but also acts as an insurance.
Most people think they are not missing anything if they don't do their practice everyday. They feel everything is going smoothly in their life.. so why bother putting this effort.
But remember when you are in a crisis situation, you will want to do everything in the world to solve it I.e. running to the doctor, a priest, a police, a lawyer etc. But that time, it is your Sadhna that will act as your insurance. It will shield you, it will help you take the right decision and protect you from extremeties.
Hence it is must be done everyday, when everything is running smoothly in your life, so it can act as your insurance during difficult times. @SriSri
Meditation
The first thing is to know what meditation is. Everything else follows. I cannot say to you that you should do meditation, I can only explain to you what it is. If you understand me, you will be in meditation; there is no should to it. If you dont understand me, you will not be in meditation.
WHAT IS MEDITATION
MEDITATION is a state of no-mind. Meditation is a state of pure consciousness with no content. Ordinarily, your consciousness is too full of rubbish, just like a mirror covered with dust. The mind is a constant traffic: thoughts are moving, desires are moving, memories are moving, ambitions are moving – it is a constant traffic! Day in, day out. Even when you are asleep the mind is functioning, it is dreaming. It is still thinking; it is still in worries and anxieties. It is preparing for the next day; an underground preparation is going on.
This is the state of no meditation. Just the opposite is meditation. When there is no traffic and thinking has ceased, no thoughts move, no desire stirs, you are utterly silent – that silence is meditation. And in that silence truth is known, and never otherwise. Meditation is a state of no-mind.
And you cannot find meditation through the mind, because mind will perpetuate itself. You can find meditation only by putting the mind aside, by being cool, indifferent, unidentified with the mind; by seeing the mind pass, but not getting identified with it, not thinking that I am it.
Meditation is the awareness that I am not the mind. When the awareness goes deeper and deeper in you, slowly slowly, a few moments arrive - moments of silence, moments of pure space, moments of transparency, moments when nothing stirs in you and everything is still. In those still moments you will know who you are, and you will know the mystery of this existence.
A day comes, a day of great blessings, when meditation becomes your natural state.
Mind is something unnatural; it never becomes your natural state. But meditation is a natural state – which we have lost. It is a paradise lost, but the paradise can be regained. Look into the childs eyes, look and you will see tremendous silence, innocence. Each child comes with a meditative state, but he has to be initiated into the ways of the society – he has to be taught how to think, how to calculate, how to reason, how to argue; he has to be taught words, language, concepts. And, slowly slowly, he loses contact with his own innocence. He becomes contaminated, polluted by the society. He becomes an efficient mechanism; he is no more a man.
All that is needed is to regain that space once more. You have known it before, so when for the first time you know meditation, you will be surprised – because a great feeling will arise in you as if you have known it before. And that feeling is true: you have known it before. You have forgotten. The diamond is lost in piles of rubbish. But if you can uncover it, you will find the diamond again – it is yours.
It cannot really be lost: it can only be forgotten. We are born as meditators, then we learn the ways of the mind. But our real nature remains hidden somewhere deep down like an undercurrent. Any day, a little digging, and you will find the source still flowing, the source of fresh waters. And the greatest joy in life is to find it.
MEDITATION IS NOT CONCENTRATION
MEDITATION is not concentration. In concentration there is a self concentrating and there is an object being concentrated upon. There is duality. In meditation there is nobody inside and nothing outside. It is not concentration. There is no division between the in and the out. The in goes on flowing into the out, the out goes on flowing into the in. The demarcation, the boundary, the border, no longer exists. The in is out, the out is in; it is a non-dual consciousness.
Concentration is a dual consciousness: thats why concentration creates tiredness; thats why when you concentrate you feel exhausted. And you cannot concentrate for twenty-four hours, you will have to take holidays to rest. Concentration can never become your nature. Meditation does not tire, meditation does not exhaust you. Meditation can become a twenty-four hour thing – day in, day out, year in, year out. It can become eternity. It is relaxation itself.
Concentration is an act, a willed act. Meditation is a state of no will, a state of inaction. It is relaxation. One has simply dropped into ones own being, and that being is the same as the being of All. In concentration the mind functions out of a conclusion: you are doing something. Concentration comes out of the past. In meditation there is no conclusion behind it. You are not doing anything in particular, you are simply being. It has no past to it, it is uncontaminated by the past. It has no future to it, it is pure of all future. It is what Lao Tzu has called wei-wu-wei, action through inaction. It is what Zen masters have been saying: Sitting silently doing nothing, the spring comes and the grass grows by itself. Remember, by itself' – nothing is being done. You are not pulling the grass upwards; the spring comes and the grass grows by itself. That state – when you allow life to go on its own way, when you don't want to direct it, when you dont want to give any control to it, when you are not manipulating, when you are not enforcing any discipline on it – that state of pure undisciplined spontaneity, is what meditation is.
Meditation is in the present, pure present. Meditation is immediacy. You cannot meditate, you can be in meditation. You cannot be in concentration, but you can concentrate. Concentration is human, meditation is divine.
CHOOSING A MEDITATION
FROM the very beginning find something which appeals to you. Meditation should not be a forced effort. If it is forced, it is doomed from the very beginning. A forced thing will never make you natural. There is no need to create unnecessary conflict. This is to be understood because mind has a natural capacity to meditate if you give it objects which are appealing to it.
If you are body oriented, there are ways you can reach towards God through the body because the body also belongs to God. If you feel you are heart oriented, then prayer. If you feel you are intellect oriented, then meditation.
But my meditations are different in a way. I have tried to devise methods which can be used by all three types. Much of the body is used in them, much of the heart and much of the intelligence. All the three are joined together and they work on different people in a different way.
Body heart mind – all my meditations move in the same way. They start from the body, they move through the heart, they reach to the mind and then they go beyond.
Always remember, whatsoever you enjoy can go deep in you; only that can go deep in you. Enjoying it simply means it fits with you. The rhythm of it falls in tune with you: there is a subtle harmony between you and the method. Once you enjoy a method then dont become greedy; go into that method as much as you can. You can do it once or, if possible, twice a day. The more you do it, the more you will enjoy it. Only drop a method when the joy has disappeared; then its work is finished. Search for another method. No method can lead you to the very end. On the journey you will have to change trains many times. A certain method takes you to a certain state. Beyond that it is of no more use, it is spent.
So two things have to be remembered: when you are enjoying a method go into it as deeply as possible, but never become addicted to it because one day you will have to drop it too. If you become too much addicted to it then it is like a drug; you cannot leave it. You no more enjoy it – it is not giving you anything – but it has become a habit. Then one can continue it, but one is moving in circles; it cannot lead beyond that.
So let joy be the criterion. If joy is there, continue, to the last bit of joy go on. It has to be squeezed totally. No juice should be left behind ... not even a single drop. And then be capable of dropping it. Choose some other method that again brings the joy. Many times a person has to change. It varies with different people but it is very rare that one method will do the whole journey.
There is no need to do many meditations because you can do confusing things, contradictory things, and then pain will arise.
Choose two meditations and stick to them. In fact I would like you to choose one; that would be the best. It is better to repeat one that suits you, many times. Then it will go deeper and deeper. You try many things – one day one thing, another day another thing. And you invent your own, so you can create many confusions. In the book of Tantra there are one hundred and twelve meditations. You can go crazy. You are already crazy!
Meditations are not fun. They can sometimes be dangerous. You are playing with a subtle, a very subtle mechanism of the mind. Sometimes a small thing that you were not aware you were doing can become dangerous. So never try to invent, and dont make your own hotch-potch meditation. Choose two and just try them for a few weeks.
When I say meditate, I know that through meditation nobody reaches; but through meditation you reach to the point where no meditation becomes possible.
CREATING A SPACE FOR MEDITATION
IF you can create a special place – a small temple or a corner in the home where you can meditate every day – then dont use that corner for any other purpose, because every purpose has its own vibration. Use that corner only for meditation and nothing else. Then the corner will become charged and it will wait for you every day. The corner will be helpful to you, the milieu will create a particular vibration, a particular atmosphere in which you can go deeper and deeper more easily. Thats the reason why temples, churches and mosques were created – just to have a place that existed only for prayer and meditation.
If you can choose a regular hour to meditate, thats also very helpful because your body, your mind, is a mechanism. If you take lunch at a particular hour every day, your body starts crying for food at that time. Sometimes you can even play tricks on it. If you take your lunch at one oclock and the clock says that it is now one oclock, you will be hungry – even if the clock is not right and it is only eleven or twelve. You look at the clock, it says one oclock, and suddenly you feel hunger within. Your body is a mechanism.
Your mind is also a mechanism. Meditate every day in the same place, at the same time, and you will create a hunger for meditation within your body and mind. Every day at that particular time your body and mind will ask you to go into meditation. It will be helpful. A space is created in you which will become a hunger, a thirst.
In the beginning it is very good. Unless you come to the point where meditation has become natural and you can meditate anywhere, in any place, at any time – up to that moment, use these mechanical resources of the body and the mind as a help.
It gives you a climate: you put off the light, you have a certain incense burning in the room, you have certain clothes, a certain height, a certain softness, you have a certain type of rug, you have a certain posture. This all helps but this does not cause it. If somebody else follows it, this may become a hindrance. One has to find ones own ritual. A ritual is simply to help you to be at ease and wait. And when you are at ease and waiting, the thing happens; just like sleep, God comes to you. Just like love, God comes to you. You cannot will it, you cannot force it.
Meditation is a key to unlock the door of the mystery of existence.
BE LOOSE AND NATURAL
ONE can be obsessed with meditation. And obsession is the problem: you were obsessed with money and now you are obsessed with meditation. Money is not the problem, obsession is the problem. You were obsessed with the market, now you are obsessed with God. The market is not the problem but obsession. One should be loose and natural and not obsessed with anything, neither mind nor meditation. Only then, unoccupied, unobsessed, when you are simply flowing, the ultimate happens to you.
All meditations are subtle ways to make you drunk – to make you drunkards of the divine.
Source : Osho, The Orange Book.
Vacancy
We regularly got queries for yoga sessions from various parts of India and all over world. So we have continuous requirement of yoga instructors for conducting home and group sessions in various locations in main cities in India and other countries. And especially majority of our requirement come for both male and female trainers from tricity which includes Chandigarh, Panchkula, Mohali, Zirakpur, Kharar and nearby.
So you can WhatsApp your details at +91 62832 66268. Candidates only with relevant qualifications/ certification/ experience should apply.
Home | Fb | Insta | Testimonial | Contact us
Home | Fb | Insta | Testimonial | Contact us
Your Yoga Trainer
Our Yoga instructor, Anurag Sharma is certified yoga instructor. He is practicing yoga and meditation regularly since 2001. He has learned yoga & meditation from various organizations including Art of living, Chandigarh college of yoga, Osho, Isha & Vipasna Institute.
He is teaching yoga since 2011. He has taught yoga and meditation at various schools, colleges & hospitals of Chandigarh, Mohali and Kharar including PGI drug & alcohol de addiction center.
He is teaching yoga since 2011. He has taught yoga and meditation at various schools, colleges & hospitals of Chandigarh, Mohali and Kharar including PGI drug & alcohol de addiction center.
He has also worked with Chandigarh Administration as Master Yoga Trainer for preparing participants for 2nd & 3rd International Yoga day at Capital complex with PM Modi and at sector 17 Plaza respectively, Chandigarh. Presently he is taking regular group and individual sessions at Kharar and nearby.
Apart from that we have also other male and female yoga trainers with us for conducting home or group sessions in different areas especially for Mohali, Panchkula and Chandigarh in Punjab and other parts of India and world.
Home | Fb | Insta | Testimonial | Contact us
Apart from that we have also other male and female yoga trainers with us for conducting home or group sessions in different areas especially for Mohali, Panchkula and Chandigarh in Punjab and other parts of India and world.
Home | Fb | Insta | Testimonial | Contact us
Group Sessions
Group sessions are regularly going on at various venues in Kharar and nearby. You can join there. Or you can also form group in your society or neighborhood. Minimum 4-5 participants are required. To join there or for any other enquiry, you can WhatsApp or call us at +91 62832 66268
Home | Fb | Insta | Testimonial | Contact us
Home | Fb | Insta | Testimonial | Contact us
Home Sessions
We also conduct yoga sessions individually at comfort of your residence. Various personal home sessions are regularly going on. To join home sessions or for any other enquiry, you can WhatsApp or call us at +91 62832 66268
Home | Fb | Insta | Testimonial | Contact us
Home | Fb | Insta | Testimonial | Contact us
Corporate Sessions
We also conduct corporate sessions for betterment of your employees. Have conducted sessions for various companies in Mohali, Panchkula and other places. Lupin pharmaceuticals, SRL Diagnostics, Oerlikon, Vibracoustic are few of them. To conduct session at your office premises or for any other enquiry you can WhatsApp or call us at +91 62832 66268
Home | Fb | Insta | Testimonial | Contact us
Home | Fb | Insta | Testimonial | Contact us
Online Sessions
So what are you waiting for. Stay fit and peaceful by having online Yoga session anytime. You can pay through Online bank transfer, paypal, paytm or UPI. To know more Call or WhatsApp us at :
+91 62832 66268
Home | Fb | Insta | Testimonial | Contact us
Contact us
Home | Fb | Insta | Testimonial | Contact us
For joining our sessions or any other enquiry, click to directly Whatsapp or Call us ☎ at :
+91 62832 66268
Home | Fb | Insta | Testimonial | Contact us
Reviews
We are continuously getting 5 star rating from our yoga students in Google reviews. And feedback from our satisfied clients is real reward for us. So to join top rated classes call or WhatsApp at +91 62832 66268.
Subscribe to:
Posts (Atom)