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What is recommended meditation to know everything about self and surrounding? Where self mean me, my mind, my soul, of course my body too (which contans many other living beings like cells, virus, bacteria), its origing, its future and its purpose(if there is any purpose). And surrounding means anything other than me and my inner like whole cosmos.

People say that we can know everything by meditation. everything is inside us only. So which type of meditation I should start? I am really desperate to know everything.

I know Isha foundation, Art of living and Vipasana. There would be more. I dont know which will help me to know everything.

Please suggest me what should I start with?

  • Look for Vigyana Bhairava Tantra. 112 techniques spoken by Bhairava himself! – Parabrahman Jyoti Sep 22 at 18:02
  • When they say you can know everything thru Dhyan means, through Dhyan, "I" is distanced from body and mind. When that happens, you become one with infinite. Thats where Gyan, wisdom flows in one naturally! Its not from mind, its from Brahman. And thats how you know! – Parabrahman Jyoti Sep 22 at 18:04
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If I may, I will recommend you shambhavi mudra by Sadhguru (Isha Foundation). It is really great for beginners. (I just started 3 weeks ago and it helps.)

I am really desperate to know everything.

Please don't, it causes too much stress, let it come to you in time.

Where self mean me, my mind, my soul, its origin, its future

That might take a lot of time, I am not demotivating you, just don't think too much about it.

One more suggestion, please try reading his book "Inner Engineering by Sadhguru", it might help a lot.

Please note that: I am not a follower or a representative of Sadhguru, I am not here advertising for him, I just followed the above-said things and it seems like helping me, So I am helping this fella.

  • I have read book "Inner Engineering by Sadhguru" about two years ago. – Alok Singh Mahor Sep 23 at 9:30
  • @AlokSinghMahor Nothing can be accomplished just by reading it, you should try to follow the sadhanas recommended in it, not necessarily all of them, but as much as you can. – V.Aggarwal Sep 23 at 9:51
  • I do not get trust on these gurus, they look like just another human being with some different knowledge and thinking and view toward this life. They are not nuetral, they are biased like other humans. they speak lie also. So I feel disappointed by these gurus. – Alok Singh Mahor Sep 23 at 13:05
  • @AlokSinghMahor Well, No one is asking you to trust any guru, no one asking you for any money/dedication/time either, If you wish then Just read the book and follow the sadhanas that are described in them, if they work for you then GREAT, otherwise, there is nothing to lose. – V.Aggarwal Sep 24 at 3:33
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The meditation technique applicable to individuals will differ person to person. Only an accomplished Guru can prescribe the correct meditation method for any eligible person.


The following is an excerpt from the Talks with Sri Ramana Maharshi.

M.: Inasmuch as you say you are ignorant, you are wise. Is he a madman who says that he is mad? Guru’s Grace is like a hand extended to help you out of water, or it makes your way easier for the removal of ignorance.

D.: Is it not like a medicine to cure the disease of avidya?

M.: What is medicine for? It is only to restore the patient to the original state of health. What is this talk of Guru. Grace, God, etc.? Does the Guru hold you by the hand and whisper something in your ear? You imagine him to be like yourself. Because you are with a body you think that he is also a body in order to do something tangible to you. His work lies within.

How is Guru gained? God, who is immanent, in his Grace takes pity on the loving devotee and manifests Himself as a being according to the devotee’s standard. The devotee thinks that he is a man and expects relationship as between bodies.

But the Guru, who is God or Self incarnate, works from within, helps the man to see the error of his ways, guides him in the right path until he realises the Self within.


Instead of running from one Guru to another, whose competence that one does not know, it is better to remain at one's own place and pray to the God for providing the assistance of an accomplished Guru, for understanding correct applicable method of meditation.

The God knows better.

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Everything is known to only Omniscient God, not a finite form with an ego or intellect. Truth cant be realized through meditation nor Tapas nor Yoga.

The Conversation between Dattatreya and an Accomplished Yogi

A king used to go to Kapil Muni regularly for his darshan and satsang. Once, when the king was at the Muni’s ashram, Dutta, Skanda, Lomasha and a few other accomplished yogis came there. An enlightening debate started among these noble people. A young yogi said:

‘When I engage in yoga, I see my True Self.’

Dutta said, ‘If you see your True Self, that means your True Self is different from you. Whatever you see in yoga is seen. Therefore whatever you see in your yoga is the scene and you are the beholder. In the realm of spirituality, you are just a child. Engage in satsang, so that your intellect is purified.’

Yogi said, ‘You are correct. I am still a child. I am playing in the mind, speech and the body and yet I, the sentient being, am unattached; I don’t feel pleasure and pain; therefore I am a child. But, with the powers of yoga, I can get out of this body and get into another, at will. I can grant a boon or swear a curse. I can even increase or decrease somebody’s lifespan. It is yoga that gives all such powers. What is achieved from enlightenment?’

Dutta said, ‘O novice fellow! Don’t you feel awkward saying this in an august assembly like this? A Yogi abandons one body and enters another and bears all sorts of pains and grief. The enlightening one, while remaining in the same body, knows all beings from an ant to Lord Brahma to be his own Self, and thus is established in completeness. He enjoys simultaneously all that is being enjoyed. He is the pure consciousness, who rules the entire creation. He is in all forms and he is beyond all forms. He is omnipotent and at the same time has got all impotencies in himself. Even while performing all worldly activities, he knows himself to be a non-doer.

The exalted state attained by an enlightened person, endowed with a thoroughly perceptible realization of the True Self, is such as cannot even be cannot even be dreamt of by a yogi, endowed though, as he may be, with powers like those of granting a boon or swearing a curse.

Yogi said, ‘If I want, I can fly in the sky, on the strength of yoga.’

Dutta said, ‘Birds fly in the sky anyway. What is so great about it?’

Yogi said, ‘A yogi imbibes nectar in every breath, with the japa of ‘so-aham’ and attains bliss.’

Dutta said, ‘O Child! You want happiness from yoga etc., isn’t your own self the true abode of bliss?

Yogi said, ‘Yoga means being united. Sages like Sanak etc. and even Lord Brahma merge into the Supreme Being through yoga.’

Dutta said, ‘The Supreme Being in which Lord Brahma and others merge, is known by the enlightened one as his own self. O yogi! Don’t speak a lie. What relationship is there between enlightenment and yoga? Yoga is sadhana and enlightenment is its fruit. There is neither meeting nor parting in the realm of enlightenment. Yoga is dependent on doer and is in the form of activity.’

Then Kapil Muni intervened, ‘The yoga of thoroughly perceptible realization of the True Self is actually the Yoga of knowing all things. All things cannot be known by yoga of activity. It is only by knowing the original source of imaginations that we can know all its imaginations.

In the original source of the True Self, yoga itself is an imagination. Only by knowing the imaginer, we can know all imaginations. By the knowledge of dream other dreams cannot be known. It is only with the knowledge of dreamer that all dreams are known. Therefore, know yourself to be the original source or dreamer of the dream of this world.’

The Yogis asked, ‘Who are you?’

Dutta said, ‘I am the beholder of your meditation and non-meditation, perfection and imperfection.’

The King then enquired, ‘O Dutta! How to realize the True Self?’

Dutta replied, ‘First purify your mind through selfless action. Then quieten your mind by worshipping either an incarnation of God or the formless God. Equipped with the prerequisites like detachment etc. take shelter of the Sadguru, in the manner prescribed by the scriptures. Through Sadguru’s precepts, know your True Self to be God, and God to be your own True Self. Attain the thoroughly perceptible realization of the True Self.

O king! Identification of self with the body is the only obstruction in Self-realization, in the same way as clouds create the obstruction to the view of the Sun. In states of waking, dream and deep slumber; in past, present and future; every part of the illusion including the mind and the speech is but your dream, wherein You are the Consciousness Supreme. You are the beholder. You are the Sentient Divinity that projects this illusion of creations.’

Further knowledge is of two types Para Vidya and Apara Vidya. Only after knowing the Para Vidya/Brahman/God, everything can be understood.

Saunaka, having asked – कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति (" Revered Sir, what is that by the knowing of which all this becomes known? "), - was told by Angiras that –

द्वे विद्ये वेदितव्ये इति ह् स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च | तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति | अथ परा यया तदक्षरमधिग्म्यते || -

(Mundaka Upanishad I.i.3-5) there were two different kinds of knowledge to be acquired – 'the higher knowledge' or Para Vidya (Sanskrit: परा विद्या )and 'the lower knowledge' or Apara Vidya. The lower knowledge consists of all textual knowledge - the four Vedas, the science of pronunciation etc., the code of rituals, grammar, etymology, metre and astrology. The higher knowledge is by which the immutable and the imperishable Atman is realized, which knowledge brings about the direct realization of the Supreme Reality, the source of All. The knowledge of the Atman is very subtle; it cannot be obtained out of one’s own effort; the Atman cannot be intuitively apprehended by mere intellectual equipments. Thus, Angiras draws the distinction between the way of knowledge and the way of realization, as between opinion and truth. For understanding this for realizing the Reality the aspirant must seek a teacher. The teacher who has already realized his identity with the Atman alone can impart this much sought-after wisdom on the strength of his own experiences

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