Notes by Mohit Bhatia on Swami Shivkrupanand's discourse for Guru Tattva

1. Mahashibir Day 1 Notes: https://www.youtube.com/watch?v=8wgJ3julA8c
Disclaimer: These notes are not a direct translation of the Shibir. These are just my personal notes that
I am sharing in the hopes that they will be useful for someone in some capacity as a reminder. But,
they are no substitute for the original videos with Swamiji’s vibrations and energies. Pease take some
time to rewatch the original videos on the Gurutattva youtube channel if possible.
• This gyan from the Himalayas has been waiting for 25 years for us to receive it.
• Samagra Yog: We have begun to recognize Yoga and celebrate international Yoga Day on 21st
June every year, but just like blind men describing a small part of an elephant’s statue as the
entire elephant, yogasans, which are showcased heavily in this day and age, are not Yog.
• Yog refers to ashtang Yog (8-limbs of Yoga). First is Yam, giving up your bad habits; Then comes
Niyama (rules) or following good rules, imbibing good qualities and following good habits. Then
comes asan, which first and foremost means sitting still for 30 minutes. And for this one needs
to prepare ones asan, and keep the body healthy and fit. Thus, asanas are the third part.
• Next comes Paranayam, to control one’s thoughts and breath, or to use the medium of breath
to control one’s thoughts’.
• Next is Pratyahar: This means not to see anything bad, not to hear anything bad, not to say
anything bad. Pratyahar teaches us to take our attention form the outside, and to keep the
attention inside.
• Next is Dharna: Doing dharna towards a deity, person, Guru with the bhav of Parmatma being
there. This opens up your receiving to 100% and you start to receive good results. It is necessary
to focus on one place and contain your faith in Parmatma in that place that you have chosen be
it a Guru or a Deity. We have to believe in our Guru as Parmatma. When we believe this, our
receiving opens up to 100%, and secondly, we get the satisfaction that ‘I have found
Parmatma’.
• Next is Dhyan. Dhyan means to focus one’s chitta and settle it in one sadhna, to attain a state of
nirvicharta. This is a state of thoughtlessness that most methods of Dhyan aspire to, but the
level above this is not known in society.
• Above Dhyan is Samadhi. Samadhi is after thoughtlessness. It means to eliminate one’s body
feelings, and to take your self to the soul level. To be fully free of the body consciousness is
Samadhi. Until you do not reach a living guru and join with his collectivity, you cannot
experience Samadhi. This is why no one speaks of this.
• Even above this, there are seven more chakras and beyond that one can merge with the
universe.
• This is an abhyaas (constant practice). Things are achieved with time, step by step. There is no
miracles, it is all an abhyaas. As you practice more, you will acquire more advanced stages on
this path.
• There are many misconceptions about Dhyan. First that only sadhus and saints should practice
Dhyan and it is out of reach for the ordinary man. This is not the case. People think that doing
Dhyan means to leave society and do Dhyan. But this is not the case. Swamiji also lives in
society, but even while living amongst everyone, he is amongst no-one. He does this like the
lotus flower that blooms within the mud without being affected by it or being stained by the
mud. Swamiji is able to do this with only 30 minutes of Dhyan.

2. • You too need to live amongst everyone, but you need to keep the identity of your soul
separate from everyone. Just like a boat stays in the river, but the river is not in the boat.
• This too is a practice. You have to keep your attention (chitta) on the Sahastrar chakra even
whilst living in the world.
• You too need to do this, living in society, talk to everyone and live normally but keep your
attention only on your sahastrar chakra.
• A human runs after money so that he can be happy and content; but after a while he finds out
that he has attained wealth but he has not attained happiness, he has not attained
contentment. Man rans after happiness, but happiness constantly eludes him, until the very
last moments of his life. However, if the same journey is taken within instead out without,
then a state of happiness will be accomplished soon in your life. You will feel content and
satisfied, you will feel like you have attained everything already and there is nothing else left
to be fulfilled.
• The path of religion is different; the path of yoga is different.
• If you walk the path of religion, you will do good deeds and you can be saved from doing bad
deeds. All religions are based on the same principle: stop doing bad things, and start doing good
things. Religions give you instructions. These are external principles and learnings, and these do
not have that deep an impact on people.
• Things preached externally usually only stay externally, they do not get embedded within.
However, Samarpan is not like that. In this path, there are no external mandates.
• Even if someone leaves a bad habit due to external preaching, then he would have left it
through the body only, and, after a while, he will pick it up again from the body only. Hence,
there are no external preachings. You are only asked to meditate.
• As soon as you imbibe the good sanskars (inner values) of the Himalayan Gurus, all bad habits
will be dropped automatically. Since the Himalayan Gurus do not have any bad habits, you too
won’t be able to do any bad things.
• Whatever seed you receive, you have to work hard to make it grow in the initial days so that it
becomes a tree. After the sanskar is imbibed, then all the good things will be left and all the bad
things will be dropped automatically. If the Himalayan rishis do not do it, you too will not be
able to do any bad things. Such things will automatically be dropped from your life.
• That which is good for you will stay in your life, and what is bad will be dropped. There is no
preaching to leave anything here.
• If you walk the path of dharma, there is no escape from the cycle of karma. The only way out is a
marg/road where all the karmas only get destroyed.
• Normally, while going through your past karmas, you join new karmas to yourself so there is no
mukti or liberation from karmas.
• No one has ever been granted respite from Karmas. You have to go through the results of your
deeds.
• But if you suffer your karmas alone, you will feel the pain. If you bear them in collectivity, you
will not feel the pain of the karmas you are enduring. A drop of black ink in a small bottle of milk
can pollute all of the milk, but the same drop of ink in the Ganges river will not even be noticed.
It is still there, but it cannot be distinguished. Collectivity is like that. Your karmas are still there
but their pain and suffering becomes diluted.

3. • As you meditate, moreover, while enduring your effects of karmas, you will attain a state
where no bad deeds can take place through your medium. It will not be possible for you to do
any bad deeds. And the good deeds, you will do without the feeling of doership and surrender
them to Parmatma through the medium of your Guru.
• You say and believe that the good karmas have happened in Guru Kripa.
• Now you will reach a point where you have endured all past karmas and are free of them; no
bad deeds can take place through your medium; and all the good things are being surrendered
to Parmatma through the medium of your Guru. Then there are no Karmas left.
• You will attain a state of nothingness, a karma-free state. That state itself is Moksh. It is not
something you attain after you die, it is something you have to attain in your lifetime.
• This is only possible through Yog, that you receive a karma-free state.
• No sadhak goes around saying that “I have done this’’ because they know that the moment
that they say this and claim doership the Karma will be added to their account.
• The worldwide religion that Sant Dnayeshwar had imagined can only be on the foundation of
Yog and anubhuti (experience). The marg/road of anubhuti is the only road where the vision of
Vasudev-kutumbukam and a world religion can be realized.
• Yog is the only road that joins one person to another regardless of any barriers on the path.
• And the only language is the language of vibrations that is universal.
• The language of energy and vibrations is a global language that can be understood by anyone
who reaches the requisite state to understand it. This language has a high stature and requires a
high state to understand it.
• Samarpan Dhyan Sanskar is beyond all caste, language, religion, race etc. Parmatma’s
specality is that he gives everyone equally. It is upto your state of receiving. Parmatma’s state
of giving, and bhav is the same towards everyone.
• Samaprpan Dhyan is not a process, it is a Sanskar (virtue).
• You can gain this sanskar while living with your family, while living in society. You can take your
own experience in this, and as you gain more experiences you will automatically progress.
• All of Swamiji’s Kripa and Daya (Grace and Compassion) are packaged into the 30 minutes of
meditation. You will gain the blessings automatically as you practice meditation for 30 minutes a
day.
• Yog is the solution to all of man’s problems. All of man’s problems are related to man’s physical
existence. As man’s physical feeling (sharir-bhav) reduces, his problems will also reduce.
• Imagine that there is a 6 inch line representing man’s sharir-bhav (body-consciousness); so what
do you need to do? You need to draw a longer line, a two feet aatma-bhav line in front of it. In
doing this, the sharir-bhav line will automatically become small in comparison.
• That is why, in this path, we do nothing to reduce sharir-bhav. We just leave it be. Let
everything in your life continue as it is. You don’t need to do anything about it. You just
increase your aatma-bhav, and as aatma-bhav grows, the sharir-bhav or body consciousness
will automatically reduce, and as the sharir-bhav reduced, man’s problems will also reduce.
• Since all the problems are related to the body, you just need to reduce your sharir-bhav.
Through the medium of Yog Sadhna (yog practice) your body’s sharir-bhav automatically
reduces, and the feeling of your problems also reduces.

4. • The complete field of Yoga is very vast. One can gain complete information about any person
sitting in one place. There is much more to Yoga than Yog asanas. It is important to understand
the vastness and implications of Yog in its entirety.
• Just the way one takes bath everyday to clean the body, the 30 minutes meditation is the bath
of the chitta (attention/consciousness). There is a need to clean your consciousness everyday.
• Meditation is like nourishment for your soul. Dhyan yog provides your soul with nourishment,
strength and makes it strong. Hence, as you should do your dhyan sadhna regularly in a rule-
based manner, just the way you eat food everyday.
• You should meditate for 30 minutes everyday. Even if you are unable to do it in the morning, do
it in the evening.
• Second, you should meditate in collectivity. Physical collectivity is difficult in the corona era, but
people can also join and meditate together through online mediums.
• To meditate for one lack days, and to meditate with lacks of people for one day, both are the
same. The effect is the same.
• The first thing that will happen when you sit to practice Dhyan is that your own body will oppose
you. The distractions and opposition will come from within the body itself. The body is not
habituated to sitting still for 30 minutes. So when you sit down to meditate, you will have
scratches, cough, yawns, pass gas etc.. These are just the ways of the body to remove you from
your Dhyan.
• Here your willpower or Sankalp-Shakti should be very strong. You must have the resolve to sit
down and mediate for 30 minutes no matter what.
• Here, Yogasanas might be useful in gaining control over the body. A common man needs to put
in a lot of effort into controlling his body. So, yogasanas can be helpful in dhyan sadhna, but
they are not Yog. It helps you to sit still and peacefully for 30 minutes.
• Normally, when you are doing something, you get no thoughts; but if you do nothing the body
is not used to sitting still, it immediately starts thinking and having thoughts. The body is used
to either do something, or to sit and think.
• Here there is nothing to do with the body, not even think. You just need to sit still.
• This is why the body will oppose you first.
• Even if you endure the oppositions of the body, then the mind will start giving you problems. All
the bad things, incidents and people that have passed through your life will start coming in front
of you. All of these thoughts will come to you in a stream.
• Here sadhaks try to stop their thoughts, or to try and control your thoughts. This is like fighting
against yourself. This just builds tension within yourself and it shows on your face.
• So just sit there with a calm chitta, and just watch the thoughts that come. Do not try to force
them away.
• There is no need to try and stop the thoughts. The moment you try to do this, you will reach the
body level. Here, there is nothing for the body to do. There is nothing to boost your ego, to give
it satisfaction.
• No matter how many thoughts come, let them come, just watch the thoughts. But don’t sit and
think. There is a difference between watching your thoughts and indulging in the act of
thinking. If you sit and think, then this effects you and you lie there thinking. Instead, you
need to sit there and watch your thoughts. Then you will not be involved in the thoughts, you
will not become the thoughts.

5. • Next, you will get a lot of thoughts, a barrage of thoughts and you feel that you cannot sit for
Dhyan.
• The third assault comes from the intellect (buddhi) which advises you and guides you that you
cannot sit for dhyan. It tells you that you are wasting your time and gives you such suggestions
and it reminds you of many ‘important’ thoughts.
• However, no matter how much your body opposes you, still sit for 30 minutes; no matter how
much your mind brings up thoughts, still sit for 30 minutes; and no matter how much the
intellect opposes you, still sit there for 30 minutes.
• There is a way. Donate 30 minutes of your day everyday to your Guru as gurudakshina. And
whatever you donate, you have no right over them.
• Gradually, the thoughts will reduce, and after a point you will reach a state where there is only
one thought going through your mind, and finally you will reach a state of complete
thoughtlessness in your life.
• Also, you should not have the expectation that you should be able to meditate or go into
Dhyan. This is not your field, going into meditation is not upto you. You should only sit there
with no expectations.
• It is incredibly important to do Dhyan without any expectations.
• Meditation creates a connection between your soul and Parmatma. Your expectations,
however, form a connection between your body. Your expectations are all of the body, the
soul has no expectations. Hence, you should not come to this path with even the smallest of
expectations.
• Don’t think about your problems etc. Don’t even have the expectation that you will be able to
go into meditation in the 30 minutes. All expectations will bring you to the level of the body.
• Expectations are a big hurdle between you and Parmatma. Don’t let them into your life.
• Just sit for 30 minutes and do a 45 day anushtan (spiritual practice).
• Parmatma is within you, inside you. There is no other way to reach Parmatma than to go
inside.
• All human beings are the same, humanity is one. This is one of the messages of the Corona
era.
• Yog brings a positive outlook to your life. There is a need to practice dyhan/meditations so that
you become internally balanced, and help to balance the people and society around you and
spread the positive vibrations.