Beautiful Guru Story from Bangalore Ashram

Book name :

Jumping Into Infinity Without  Chord By Gurudev's Words


By Pulla Reddy Kypu

(One incident and one transcript)

Once, while I was in ashram in Bangalore for one year or something, I was in Bangalore ashram. Then, in starting days, I came to ashram and I just go and see everything in the ashram, all accessible areas for public, and I see, I take videos of different species. In ashram, there are so many species are there. I went there, I mean, I go and just take photos and videos of different flowers, animals, and different species. Everything in the ashram, everything special in the ashram, I take photos and videos also, different beings. And I take videos of different beings and post them on YouTube. Like that, this thing I do in the starting days of the one year of the ashram. I daily come to the ashram, sit somewhere for some time, do meditation, or just watching people, and go to Annapurna and eat there, and again come to Vishalakshi Mandap or different places or other things. I come there and I just do these things daily. The ashram security daily watching me and they got some irritated, I noticed their irritation also. Like that, these things are happening for many days. I come to the ashram, I roam around the ashram freely like a bird, I take videos of different species in the ashram, and I take videos of different places in the ashram and post them on YouTube. And I sit somewhere in some place and read books, read Gurudev knowledge, and things like that I do every day, same thing I do every day. Like that, ashram security irritated about me. I understood their irritation also, I feel their irritation also. One day what happened is, there is some, this thing happened between ashram security and me. Some brawl or some scuffle happened between ashram security and me. I got disturbed because of this. Little bit bigger scuffle happened between me and ashram security at the entrance of the ashram gate. This caused disturbance for me. And what happened is, these are the days where Gurudev was in ashram in around August or September area. Before Navaratri, for two months Gurudev normally will be in the ashram only. This was before the ashram, before Navaratri. And I was disturbed and I went, I go there and before Vishalakshi Mandap, there is a big tree was there. I sit under the tree and depressed. Because of this scuffle between me and ashram security. So what happened is, now, now what happened is, suddenly there was a disturbance in the people around me. All the people are coming to one area and they are forming the queues. Now, after sometime I understood that Gurudev was coming for the, Gurudev was coming and everybody was in the line for the darshan of Gurudev. So because of this disturbance between me and ashram security, I decided that this time I don't go for darshan. Because, because of this disturbance, I decided that this time I will, I don't want to go to darshan for Gurudev this time. And another reason for this also is that, another reason for this was also that, because from many days I was seeing Gurudev in darshan line. For around 100 times I have seen Gurudev in darshan line, before this incident. So, already saw Gurudev 100 times in 2 months or 1 month. So, this time I skip seeing Gurudev. And also this incident between me and ashram security caused little disturbance in me. So, I was little angry also. So, I decided this time I will skip the darshan line. I just sit here and few people beside me also sit under the tree and they also did not go for darshan. So, me also I don't want to go for darshan this time. I was sitting like that. I was decided like that at that time. But in my mind, inside me, I want to go for darshan. After sometime I considered that it will be, it is not proper or it will be disrespectful that when Gurudev was there and so many people are in darshan line, I am sitting like this is not a proper way, proper thing to do. So, I get up and reluctantly go there. So many people are standing in darshan line. I go there and I also stand in the darshan line. And what happened was I was depressed, fully depressed because of this incident between me and the ashram security. So, I was in the darshan line and Gurudev was coming from the distance. And from the distance Gurudev was coming. Something is happening in me. All the depression and all the disturbance, everything is slowly, slowly, slowly going down. Just before the Gurudev was before me in the darshan, I mean in the darshan line Gurudev is walking from that end to this end. When just before Gurudev was walking before me and I saw Gurudev, Gurudev saw me or not I don't know, I do not remember. But when Gurudev was before me, there was a flush of energy coming from Gurudev to me. Or something happened at that time, all the disturbance, all the depression, all the irritation which was caused by the incident between me and the ashram security totally gone. 

Yoga vashishta

 prSnaspandaccittah spandas tatspand&deva samvidah cakravartavidhayinyo jalaspandadivormayah (14) VASI$THA continued: Mind and movement of thought are inseparable; and the cessation of one is the cessation of both. O Rama, there are two ways in which this cessation can be achieved: one is the way of yoga - which involves the restraint of the movement of thought, and the other is the way of knowledge - which involves the right knowledge of the truth. In this body that energy (lit: air) which circulates in the energy-channels is known as prana. In accordance with its diverse functions in the body, it is also known by the names apSna, etc. This prana is indistinguishably united with the mind. In fact the consciousness that tends towards thinking, on account of the movement of prana, is known as the mind. Movement of thought in the mind arises from the movement of prana; and movement of prana arises because of the movement of thought in consciousness. They thus form a cycle of mutual dependence, like waves and movement of currents in water. The mind is caused by the movement of prana; and hence by the restraint of the prana the mind becomes quiescent. When the mind abandons the movement of thought, the appearance of the world illusion ceases. When all hopes and desires have come to an end in one's heart through the earnest practice of the precepts of the scriptures and of the sages, and the cultivation of dispassion in previous life-spans, and when one has endeavoured to practise contemplation or meditation and reached a stage where one is devoted to a single truth in a single-minded way, the movement of prana is arrested. The movement of prana is also arrested by the effortless practice of breathing without strain, in seclusion; by the repetition of the sacred OM with the experience of its meaning when the consciousness reaches the deep sleep state; by the practice of exhalation when the prapa roams in the space without touching the limbs of the body; by the practice of inhalation leading to the peaceful movement of prana; by the practice of retention when the prana comes to a standstill for a long time; by the closing of the posterior nares by the tip of the tongue when the prana moves towards the crown of the head; by the practice of meditation in which there is no movement of thought; by the holding of the consciousness steadily at a point twelve inches from the tip of the nose; by the entering of the prSna into the forehead, through the palate and the upper aperture; by fixing the prana at the eyebrow centre; by the sudden cessation of the movement of thought; or when all mental conditioning comes to an end through meditation on the space in the heart centre over a long period of time. 313 V IT OCTOBER 78 79 samvinmatrarh tu hrdayamupadeyam sthitam smrtam tadantare ca bahye ca na ca bahye na ca ' 'ntare (78/35) RAMA asked: Lord, what is the heart that is spoken of by you? VASISTHA continued: O Rama, two aspects of the 'heart' are spoken of here: one is acceptable and the other is to be ignored. The heart that is part of this physical body and is located in one part of the body may be ignored! The heart which ig acceptable is of the nature of pure consciousness. It is both inside and outside and it is neither inside nor outside. That is the principal heart; in it is reflected everything which is in the universe, and it is the treasure-house of all wealth. Consciousness alone is the heart of all beings, not the piece of flesh which people call the heart! Hence if the mind freed of all conditioning is gathered into pure consciousness, the movement of prana is restrained. By anyone of these methods, propounded by the various teachers, the movement of prana can be restrained. These yogic methods bring about the desired results if they are practised without violence or force. When one is firmly established in such practice with simultaneous growth in dispassion and when the mental conditioning comes under perfect restraint, there is fruition of the restraint of the movement of prana. During the practice one may use the eyebrow centre, the palate, the tip of the nose or the top of the head (twelve inches from the nose); thus the prana will be restrained. Again, if by steady and persistent practice the tip of the tongue can touch the uvula, the movement of prana will be restricted. Surely, all these practices appear to be distractions; but by their steady practice one reaches the absence of distractions. It is only by such steady practice that one is freed from sorrow, and experiences the bliss of the self. So practise yoga. When through practice the movement of prana is restrained, then nirvana or liberation alone remains. In it is all; from it is all; it is all; it is everywhere: in it this world-appearance is not, nor is this from it, nor is the world-appearance like it! He who is firmly established in it is liberated while living. He whose mind is firmly established in peace through the practice of yoga has the right vision of the truth. To see that the supreme self is without beginning and end, and that these countless objects are in fact the self and no other, is the right vision. Erroneous vision leads to rebirth, right vision ends rebirth. In it there is no subject-object (knower-knowable) relationship; for the self (consciousness) is the knower, knowledge and the knowable, too, and the division is ignorance. When this is directly seen there is neither bondage nor liberation. When the sage rests in his own self, with his intelligence firmly established in the inner self, what pleasures can bind him in this world? 314

now i listened to knowledge by rishiji on soul fantastic..