Page 40 of 208 ·
Jump to page #:
Go
· Jump To Random Page 
Air baths taken in the room, enemas, natural laxatives, and cool lemonade would save the lives of thousands of young men and women who are now daily permitted to die, the innocent victims of pneumonia or other acute diseases—due to the stubborn ignorance of doctors and so-called highly civilized people.
~ Mucusless Diet Healing System
~ Mucusless Diet Healing System
Sometimes when you are with someone who is truly Loving, it can awaken that same Love within your own being. It’s a direct transmission of grace. As I often say, the true teaching is not contained within the words, but in the living presence from which they come. When we truly become open enough to begin to experience the transmission of the teaching, a simple gesture can reveal more reality than all of the sacred scriptures ever written. When I think of my years spent with my teacher Arvis, I remember simple gestures, simple actions, simple expressions that revealed and transmitted more truth than all the words she spoke. Her greatest teaching was who she was.
~ “Redemptive Love” Online Course
~ “Redemptive Love” Online Course
Many people who are going through the early stages of the awakening process are no longer certain what their outer purpose is. What drives the world no longer drives them. Seeing the madness of our civilization so clearly, they feel somewhat alienated from the culture around them. Some feel that they inhabit a no-man's land between two worlds. They are no longer run by the ego, yet the arising awareness has not yet become fully integrated into their lives. Inner and outer purpose have not merged.
Pure love is the best medicine for the modern world. This is what is lacking in all societies. The root cause of all problems, from personal problems to global problems is the absence of love. Love is the binding factor, the unifying factor. Love creates the feeling of oneness among people. It unifies a nation and its people. Love creates a sense of unity while hatred causes division. Egotism and hatred cuts people's minds into pieces. Love should rule. There is no problem which love cannot solve.
DANGER OF PHILOSOPHY
10th April 1937
A highly learned visitor whose chief interest was man and his constitution, wanted Sri Bhagavan to explain from experience man’s various bodies, his koshas and their functions, his atma-buddhi-manas, etc.
Bhagavan: (after a brief explanation added) The intricate maze of philosophy of different schools claims to clarify matters and reveal the Truth, but in fact they create confusion where no confusion need exist.
To understand anything there needs to be the understanding Being. Why worry about his bodies, his ahankar, his buddhi, creation, God, Mahatmas, world – the not-Self – at all? Why not remain yourself and be in peace?
Take Vedanta, for instance: it speaks of the fifteen pranas, the names, and functions of which the student is asked to commit to memory. Will it not be sufficient if he is taught that only one prana does the whole work of maintaining life in the body? Again, the antahkarana is said to think, to desire, to will, to reason, etc. Why all these details?
Has anyone seen the antahkarana, or all these pranas? Do they really exist? They are all conceptual divisions invented by teachers of philosophy by their excessive analysis. Where do all these concepts end? Why should confusion be created and then explained away?
Fortunate is the man who does not lose himself in the labyrinths of philosophy, but goes straight to the Source from which they all rise.
- Guru Ramana
10th April 1937
A highly learned visitor whose chief interest was man and his constitution, wanted Sri Bhagavan to explain from experience man’s various bodies, his koshas and their functions, his atma-buddhi-manas, etc.
Bhagavan: (after a brief explanation added) The intricate maze of philosophy of different schools claims to clarify matters and reveal the Truth, but in fact they create confusion where no confusion need exist.
To understand anything there needs to be the understanding Being. Why worry about his bodies, his ahankar, his buddhi, creation, God, Mahatmas, world – the not-Self – at all? Why not remain yourself and be in peace?
Take Vedanta, for instance: it speaks of the fifteen pranas, the names, and functions of which the student is asked to commit to memory. Will it not be sufficient if he is taught that only one prana does the whole work of maintaining life in the body? Again, the antahkarana is said to think, to desire, to will, to reason, etc. Why all these details?
Has anyone seen the antahkarana, or all these pranas? Do they really exist? They are all conceptual divisions invented by teachers of philosophy by their excessive analysis. Where do all these concepts end? Why should confusion be created and then explained away?
Fortunate is the man who does not lose himself in the labyrinths of philosophy, but goes straight to the Source from which they all rise.
- Guru Ramana
The disciple should have the complete awareness that whatever the guru does is for his upliftment and good. Some may wonder whether such blind obedience to the guru is a kind of slavery. The truth is that the disciple is already enslaved to his own latent tendencies and ego. What the guru does is to rescue him from the bondage of that slavery.
The guru is like a booster rocket. Caught in many attachments, we are like satellites constantly circling around, caught in the gravitational field of the earth. The booster rocket that is the guru frees us from these bonds.
The guru is like a booster rocket. Caught in many attachments, we are like satellites constantly circling around, caught in the gravitational field of the earth. The booster rocket that is the guru frees us from these bonds.
Don't Play God,
Let God Play!
Let God Play!
You know, many people,
they are very tired. They are tired.
If you are physically tired, it is a good tired.
It is experienced as a sweet exhaustion.
Your body needs it—fine.
But many are more psychologically, mentally
and emotionally exhausted.
That comes from thinking too much,
from being too much of a person.
Everyone is suffering from person-poison.
Too much person. You are too personal in the life.
That is how you become tired.
Look at this body.
This body is said to have all kind of things,
maybe it should not even be here right now.
But some power is moving within it,
and so the body does not get tired.
Why?
Because:
Everything is for Satsang.
Everything is for Truth.
Everything is for Love.
Everything is for you, actually.
Everything is for God.
~ Monte Sahaja 2016
they are very tired. They are tired.
If you are physically tired, it is a good tired.
It is experienced as a sweet exhaustion.
Your body needs it—fine.
But many are more psychologically, mentally
and emotionally exhausted.
That comes from thinking too much,
from being too much of a person.
Everyone is suffering from person-poison.
Too much person. You are too personal in the life.
That is how you become tired.
Look at this body.
This body is said to have all kind of things,
maybe it should not even be here right now.
But some power is moving within it,
and so the body does not get tired.
Why?
Because:
Everything is for Satsang.
Everything is for Truth.
Everything is for Love.
Everything is for you, actually.
Everything is for God.
~ Monte Sahaja 2016
When I speak about quietness - when I tell you to keep quiet - it is not easy for everyone to follow. Most people here are from different backgrounds, practices, sadhanas; and therefore feel they need to do something, to put something into practice. When I say, "Keep quiet." it is not a practice. There is nothing to be done and nothing to be undone. This cannot be followed. There is nothing to think about, no need to make any kind of effort. This is an indication of the quietness I am speaking about. Truth always exists. Existence alone is. It is called satyam.
We speak about enlightenment, but first we have created bondage. Bondage does not exist. How can you remove that which does not exist? First, teachers impose a concept of bondage and then various practices are prescribed. There may be millions of books in the world, thousands more are published every day. Nowhere does it say, "Be quiet". When you simply say "Keep quiet," what is the rest of the book to be about?
There is no ignorance at all; there is only existence - there is only satyam. If you simply keep quiet you will know that only this exists. Before the sun rises early in the morning it does not first try to remove the darkness of the night. The sun does not say, "Let me brush away the darkness and only then, in the daytime, I will rise." For the sun there is no light, there is no darkness to be removed. The sun does not even know that such a thing as night exists. What practice is needed to remove darkness, where is this darkness? All practices imply the reality of darkness, of ignorance, when in fact they do not exist. The river in the sand is a mirage; it does not exist, it never existed. If you go closer and closer the sand not even is wet; it is only a belief that makes us run after a mirage, nothing else. There is only satyam; there is only Truth. What need is there of practice? It is only practice which is concealing the truth.
We speak about enlightenment, but first we have created bondage. Bondage does not exist. How can you remove that which does not exist? First, teachers impose a concept of bondage and then various practices are prescribed. There may be millions of books in the world, thousands more are published every day. Nowhere does it say, "Be quiet". When you simply say "Keep quiet," what is the rest of the book to be about?
There is no ignorance at all; there is only existence - there is only satyam. If you simply keep quiet you will know that only this exists. Before the sun rises early in the morning it does not first try to remove the darkness of the night. The sun does not say, "Let me brush away the darkness and only then, in the daytime, I will rise." For the sun there is no light, there is no darkness to be removed. The sun does not even know that such a thing as night exists. What practice is needed to remove darkness, where is this darkness? All practices imply the reality of darkness, of ignorance, when in fact they do not exist. The river in the sand is a mirage; it does not exist, it never existed. If you go closer and closer the sand not even is wet; it is only a belief that makes us run after a mirage, nothing else. There is only satyam; there is only Truth. What need is there of practice? It is only practice which is concealing the truth.
"The one who surrenders and lets go, the one who is a servant of the universe, without arrogance, this one, is taken care of by life itself. The sun takes care of him, the rain takes care of him, the wind takes care of him, the earth takes care of him, the travellers take care of him - everything takes care of him.
Everything takes care of You.
God takes care of everything.
The real beauty is when you come to see that this is so."
"Life takes care of Life."
Everything takes care of You.
God takes care of everything.
The real beauty is when you come to see that this is so."
"Life takes care of Life."
And God said Love your enemy. I obeyed him and loved myself.
R. Narayana Iyer did personal service to Sri Ramana. He wrote a number of articles in The Mountain Path under the pen name Vishnu. When he first went to Sri Ramana as a young man, he was a modernist and a freethinker.
In 1929, when employed as Sub-Registrar at Chetput, a town 30 miles from Tiruvannamalai, I was an out-and-out skeptic with no religion in me, scoffing in my references to sadhus, sannyasis and swamis, whom I considered impostors and parasites on society, who exploited the credulous folk for personal ends.
My only friend and constant companion was Dr. Ramakrishna Iyer, son of Lakshmi Ammal, a friend and playmate of Sri Bhagavan in his boyhood days at Tiruchuzhi.1 He was well acquainted with Bhagavan and an occasional visitor to the Ashram. He once asked me to accompany him to Tiruvannamalai during the festival of Karthikai Deepam.
The pomp and pageantry of the temple festival had no attraction for me, yet I agreed, not wishing to hurt my friend’s feelings. However, I requested him to let me stay with my parents, who had gone for the festival and were staying in the town. He agreed. But on seeing the number of persons huddled in a small house in the town, I consented to stay at the Ashram, which was less crowded. On the way, I repeated my opinion about the so-called holy men and said to Dr. Iyer, “I will not come in or join in any of your ‘foolish acts’. If by chance I meet your Swami, I will not prostrate before him. I mean no insult but I cannot do what is against my conviction.”
We walked in. A man in a white loincloth, a towel suspended on his shoulder, a kamandalu in one hand and a walking stick in another, stopped in his walk on seeing us. My friend hastened his steps and I slowly followed. He was greeted very kindly and was asked about the welfare of his mother and brother. Out of courtesy, I looked at the Maharshi. What a wonderful face and what a welcoming smile; bewitching, fascinating and a powerful look too!
In a moment I was at his feet on the gravel ground! I soon regained my self-possession and felt ashamed. With a pleasing smile, he said, “You have a couple of days’ leave, is it not so? You can stay in the Ashramam.”
I dared not say anything. I was dazed. Soon I recovered and wanted to find out if he had written any books. I got a copy of Reality in Forty Verses in Tamil. I tried to read the first stanza. I could not follow. The words seemed too closely packed and somehow jumbled together to form a stanza. I was flabbergasted. “What”, thought I, “can he not say what he has to say in some intelligible language?” Someone nearby said that it had been arranged that the Maharshi himself would explain to us the Forty Verses that night.
At night, the Maharshi sat on a dais inside a shed containing his mother’s samadhi. About half a dozen of us were seated on the ground before him. A solemn stillness pervaded the air. There was absolute silence. Maharshi read the first stanza. The mere reading of the stanza made the meaning as simple as simplicity itself! Stanza by stanza he read and explained in a voice that was so sweet and melodious and coming as though from ‘somewhere’. The climax came. Explaining one verse he said, “God cannot be seen with our eyes or known by our sense perceptions. This is what is meant by the saying: To see God is to become God.” A stalwart person with a severe expression named Dandapani Swami, interposed: “Is Bhagavan saying this out of personal experience?”
The question asked bluntly with such naivete was answered with equal candor: “Else would I dare to say so?” What takes so much time to think flashed upon me in a moment. God cannot be known by our sense faculties. The only way was to become God. If God were to appear before one in flesh and blood here He is. My body experienced a thrill from somewhere deep down in me. Again and again, thrill after thrill quivered and shook my frame. I went out to compose myself.
Well, I seemed caught in a net! The more I was with him; the more I wanted to be with him. But I was shortly transferred to Arni, another town within the same radius of thirty miles. Here I missed the company of the doctor friend. Losing all delight in all other things, I turned the monthly visits to the Ashram to weekly ones, coupling Sundays with other holidays. And I was always welcome at the Ashram.
Sri Bhagavan had his head shaved once a month on the full moon day. Natesan was the barber who used to do this service. Bhagavan sat on a stool and Natesan would stand and shave him. Once Sri Bhagavan suggested to Natesan in all seriousness that it would be more comfortable for the barber to sit on the stool while he himself would sit on the floor!
I used to translate from Tamil to English Bhagavan’s replies to letters received by him. I had made friends with the attendants, Madhavaswami, Satyanandaswami, Krishnaswami, Rangaswami, and others. They did not protest when I gradually introduced personal services to Sri Bhagavan, such as massaging his legs, fomentations, etc.
There were occasions when his muscles became rigid or painful. After his work like cutting vegetables and directing the task of the kitchen workers in the early hours of the morning, he would be on his couch in the hall sitting there or just reclining like a statue cut in alabaster or like one posing for a painter or sculptor. Sitting in this manner all day made his muscles hard and inflexible and so he required some massage. Thus, by slow degrees, a sort of familiarity and intimacy grew up between Bhagavan and me.
Once I asked, “Bhagavan, you left your home in Madurai where your relatives had been treating you with love and kindness and spending money upon your education. You misappropriated their money for your train fare to Tiruvannamalai. You sneaked your way to the railway station so as not to be noticed by anyone. You posed yourself as a pilgrim who had lost his kit. Was all this straightforward and proper?” He was silent for a while and then replied, “This can be explained. It is said in the Kural3 that even falsehood is akin to truth when it is unblemished good and harms none.”
I once told Bhagavan, “I have been here for many years. People meditate and get into samadhi. I close my eyes for a minute and the mind travels around the world ten times and so many long-forgotten things come up.” Upon this, he said, “Why do you concern yourself about others? They may meditate or sleep and snore. Look to yourself. Whenever the mind goes astray bring it back to the quest.”
Once a few very learned Sanskrit scholars were seated in the hall discussing portions of the Upanishads and other scriptural texts with Bhagavan. I felt in my heart, how great these people are and how fortunate they are to be so learned and to have such deep understanding and ability to discuss with our Bhagavan. I felt miserable. After the pandits had taken leave, Bhagavan turned to me and said, “What?” looking into my eyes and studying my thoughts, “This is only the husk! All this book learning and capacity to repeat the scriptures by memory is absolutely of no use. To know the Truth, you need not undergo all this torture of learning. Not by reading do you get the Truth. Be Quiet that is Truth. Be Still, that is God.”
Then very graciously he turned to me again, and there was an immediate change in his tone and attitude. He asked, “Do you shave yourself?”
Bewildered by this sudden change, I answered trembling that I did. “Ah”, he said, “For shaving, you use a mirror, don’t you? You look into the mirror and then shave your face; you don’t shave the image in the mirror. Similarly, all the scriptures are meant only to show you the way of Realization. They are meant for practice and attainment. Mere book learning and discussions are comparable to a man shaving the image in the mirror.” From that day onwards my long-standing sense of inferiority vanished once for all.
Once I cried and told the Maharshi that I knew nothing about Vedanta nor could I practice austerity, being a householder. I prayed to him to help me by showing the Reality or the way to it. I also frankly told him that his method of Self-enquiry was too hard for me. He then graciously said, “You know Ulladu Narpadu [Truth in Forty Verses]. It imparts Pure Truth, deals with it and explains it. Go on reading it verse by verse. The words of the verses will in course of time vanish and Pure Truth (sat) alone will shine, like the snake relinquishing its skin and coming out shining.”
One day I felt puzzled by the teaching that everything in the world is maya or illusion. I asked Bhagavan how with the physical existence before our eyes we can all be unreal and non-existent? Bhagavan laughed and asked me whether I had any dream the previous night. I replied that I saw several people lying asleep. He said, “Suppose now I ask you to go and wake up all those people in the dream and tell them they are not real, how absurd would it be! That is how it is to me. There is nothing but the dreamer, so where does the question of dream people, real or unreal, arise; still more of waking them up and telling them that they are not real. We are all unreal, why do you doubt it? That alone is real.” After this explanation, I never had any doubt about the unreality of the objective world.
About the jivanmukta, Bhagavan said, “The jivanmukta is one without any thoughts or sankalpas. The thought process ceases completely in him. Some Power makes him do things. So he is not the doer but the one who is made to do.”
Bhagavan’s compassion has graced my life many times – On the day my wife died, it rained in torrents. I was afraid that the cremation would be delayed. Bhagavan sent some Ashram workers to help me. When Bhagavan was told that the rain was too heavy for the funeral, he said, “Go on with it, never mind the rain.” When the body was taken to the cremation ground, the rain stopped, and after the body was burnt to white ashes, it started raining again.
In 1942, I wanted to get my daughter married. I had a suitable boy in mind but he raised some objections. Anxiously, I showed his letter to Bhagavan, who said, “Don’t worry, it will come off.” Soon afterwards the boy himself came and the marriage was celebrated.
It is our greatest fortune that the Supreme Consciousness appearing in the garb of a human body graciously undertook to come down to our level of understanding and bore the tremendous task of imparting to us the atma vidya. The contact and impact that I have had with Bhagavan have been such as to make me feel that knowingly or unknowingly I must have done something in the course of my lives to deserve this unique blessing.
- Face to Face
In 1929, when employed as Sub-Registrar at Chetput, a town 30 miles from Tiruvannamalai, I was an out-and-out skeptic with no religion in me, scoffing in my references to sadhus, sannyasis and swamis, whom I considered impostors and parasites on society, who exploited the credulous folk for personal ends.
My only friend and constant companion was Dr. Ramakrishna Iyer, son of Lakshmi Ammal, a friend and playmate of Sri Bhagavan in his boyhood days at Tiruchuzhi.1 He was well acquainted with Bhagavan and an occasional visitor to the Ashram. He once asked me to accompany him to Tiruvannamalai during the festival of Karthikai Deepam.
The pomp and pageantry of the temple festival had no attraction for me, yet I agreed, not wishing to hurt my friend’s feelings. However, I requested him to let me stay with my parents, who had gone for the festival and were staying in the town. He agreed. But on seeing the number of persons huddled in a small house in the town, I consented to stay at the Ashram, which was less crowded. On the way, I repeated my opinion about the so-called holy men and said to Dr. Iyer, “I will not come in or join in any of your ‘foolish acts’. If by chance I meet your Swami, I will not prostrate before him. I mean no insult but I cannot do what is against my conviction.”
We walked in. A man in a white loincloth, a towel suspended on his shoulder, a kamandalu in one hand and a walking stick in another, stopped in his walk on seeing us. My friend hastened his steps and I slowly followed. He was greeted very kindly and was asked about the welfare of his mother and brother. Out of courtesy, I looked at the Maharshi. What a wonderful face and what a welcoming smile; bewitching, fascinating and a powerful look too!
In a moment I was at his feet on the gravel ground! I soon regained my self-possession and felt ashamed. With a pleasing smile, he said, “You have a couple of days’ leave, is it not so? You can stay in the Ashramam.”
I dared not say anything. I was dazed. Soon I recovered and wanted to find out if he had written any books. I got a copy of Reality in Forty Verses in Tamil. I tried to read the first stanza. I could not follow. The words seemed too closely packed and somehow jumbled together to form a stanza. I was flabbergasted. “What”, thought I, “can he not say what he has to say in some intelligible language?” Someone nearby said that it had been arranged that the Maharshi himself would explain to us the Forty Verses that night.
At night, the Maharshi sat on a dais inside a shed containing his mother’s samadhi. About half a dozen of us were seated on the ground before him. A solemn stillness pervaded the air. There was absolute silence. Maharshi read the first stanza. The mere reading of the stanza made the meaning as simple as simplicity itself! Stanza by stanza he read and explained in a voice that was so sweet and melodious and coming as though from ‘somewhere’. The climax came. Explaining one verse he said, “God cannot be seen with our eyes or known by our sense perceptions. This is what is meant by the saying: To see God is to become God.” A stalwart person with a severe ex
The question asked bluntly with such naivete was answered with equal candor: “Else would I dare to say so?” What takes so much time to think flashed upon me in a moment. God cannot be known by our sense faculties. The only way was to become God. If God were to appear before one in flesh and blood here He is. My body experienced a thrill from somewhere deep down in me. Again and again, thrill after thrill quivered and shook my frame. I went out to compose myself.
Well, I seemed caught in a net! The more I was with him; the more I wanted to be with him. But I was shortly transferred to Arni, another town within the same radius of thirty miles. Here I missed the company of the doctor friend. Losing all delight in all other things, I turned the monthly visits to the Ashram to weekly ones, coupling Sundays with other holidays. And I was always welcome at the Ashram.
Sri Bhagavan had his head shaved once a month on the full moon day. Natesan was the barber who used to do this service. Bhagavan sat on a stool and Natesan would stand and shave him. Once Sri Bhagavan suggested to Natesan in all seriousness that it would be more comfortable for the barber to sit on the stool while he himself would sit on the floor!
I used to translate from Tamil to English Bhagavan’s replies to letters received by him. I had made friends with the attendants, Madhavaswami, Satyanandaswami, Krishnaswami, Rangaswami, and others. They did not protest when I gradually introduced personal services to Sri Bhagavan, such as massaging his legs, fomentations, etc.
There were occasions when his muscles became rigid or painful. After his work like cutting vegetables and directing the task of the kitchen workers in the early hours of the morning, he would be on his couch in the hall sitting there or just reclining like a statue cut in alabaster or like one posing for a painter or sculptor. Sitting in this manner all day made his muscles hard and inflexible and so he required some massage. Thus, by slow degrees, a sort of familiarity and intimacy grew up between Bhagavan and me.
Once I asked, “Bhagavan, you left your home in Madurai where your relatives had been treating you with love and kindness and spending money upon your education. You misappropriated their money for your train fare to Tiruvannamalai. You sneaked your way to the railway station so as not to be noticed by anyone. You posed yourself as a pilgrim who had lost his kit. Was all this straightforward and proper?” He was silent for a while and then replied, “This can be explained. It is said in the Kural3 that even falsehood is akin to truth when it is unblemished good and harms none.”
I once told Bhagavan, “I have been here for many years. People meditate and get into samadhi. I close my eyes for a minute and the mind travels around the world ten times and so many long-forgotten things come up.” Upon this, he said, “Why do you concern yourself about others? They may meditate or sleep and snore. Look to yourself. Whenever the mind goes astray bring it back to the quest.”
Once a few very learned Sanskrit scholars were seated in the hall discussing portions of the Upanishads and other scriptural texts with Bhagavan. I felt in my heart, how great these people are and how fortunate they are to be so learned and to have such deep understanding and ability to discuss with our Bhagavan. I felt miserable. After the pandits had taken leave, Bhagavan turned to me and said, “What?” looking into my eyes and studying my thoughts, “This is only the husk! All this book learning and capacity to repeat the scriptures by memory is absolutely of no use. To know the Truth, you need not undergo all this torture of learning. Not by reading do you get the Truth. Be Quiet that is Truth. Be Still, that is God.”
Then very graciously he turned to me again, and there was an immediate change in his tone and attitude. He asked, “Do you shave yourself?”
Bewildered by this sudden change, I answered trembling that I did. “Ah”, he said, “For shaving, you use a mirror, don’t you? You look into the mirror and then shave your face; you don’t shave the image in the mirror. Similarly, all the scriptures are meant only to show you the way of Realization. They are meant for practice and attainment. Mere book learning and discussions are comparable to a man shaving the image in the mirror.” From that day onwards my long-standing sense of inferiority vanished once for all.
Once I cried and told the Maharshi that I knew nothing about Vedanta nor could I practice austerity, being a householder. I prayed to him to help me by showing the Reality or the way to it. I also frankly told him that his method of Self-enquiry was too hard for me. He then graciously said, “You know Ulladu Narpadu [Truth in Forty Verses]. It imparts Pure Truth, deals with it and explains it. Go on reading it verse by verse. The words of the verses will in course of time vanish and Pure Truth (sat) alone will shine, like the snake relinquishing its skin and coming out shining.”
One day I felt puzzled by the teaching that everything in the world is maya or illusion. I asked Bhagavan how with the physical existence before our eyes we can all be unreal and non-existent? Bhagavan laughed and asked me whether I had any dream the previous night. I replied that I saw several people lying asleep. He said, “Suppose now I ask you to go and wake up all those people in the dream and tell them they are not real, how absurd would it be! That is how it is to me. There is nothing but the dreamer, so where does the question of dream people, real or unreal, arise; still more of waking them up and telling them that they are not real. We are all unreal, why do you doubt it? That alone is real.” After this explanation, I never had any doubt about the unreality of the objective world.
About the jivanmukta, Bhagavan said, “The jivanmukta is one without any thoughts or sankalpas. The thought process ceases completely in him. Some Power makes him do things. So he is not the doer but the one who is made to do.”
Bhagavan’s compassion has graced my life many times – On the day my wife died, it rained in torrents. I was afraid that the cremation would be delayed. Bhagavan sent some Ashram workers to help me. When Bhagavan was told that the rain was too heavy for the funeral, he said, “Go on with it, never mind the rain.” When the body was taken to the cremation ground, the rain stopped, and after the body was burnt to white ashes, it started raining again.
In 1942, I wanted to get my daughter married. I had a suitable boy in mind but he raised some objections. Anxiously, I showed his letter to Bhagavan, who said, “Don’t worry, it will come off.” Soon afterwards the boy himself came and the marriage was celebrated.
It is our greatest fortune that the Supreme Consciousness appearing in the garb of a human body graciously undertook to come down to our level of understanding and bore the tremendous task of imparting to us the atma vidya. The contact and impact that I have had with Bhagavan have been such as to make me feel that knowingly or unknowingly I must have done something in the course of my lives to deserve this unique blessing.
- Face to Face
Never assume that you have attained truth. Don't make any claim to knowledge. Form no conclusion or evaluation concerning truth. The minute you do, your downfall is assured. Whenever you imagine you know something, you cease being open to the living exploration. You have closed a door and cut off the oxygen to the breathing truth.
Yesterday some foreigners asked Mataji questions.
Q: How can I get Self-Realization?
Anandamayi Ma: The Self is Swayam Prakash (self-illumined), so you need not do anything.
Q: But have we not to make an effort towards it?
Ma: Yes, there is a veil over the Self and you can remove it by your effort.
Q: What is the process towards this?
Ma: Do you really want it? Then will you do without questioning what I tell you?
Q: (hesitating) I came to India for this purpose and I regard Ramana Maharshi as my guru.
Ma: Then you must do exactly as He tells you. If you want Self-Realization and nothing else, you shall find a way. There is no doubt about it.
This is really the point and justifies what J.Krishnamurti said: “ If one is in dead earnest, this very seriousness becomes the guru.”
But who is in dead earnest?
- Death Must Die
Q: How can I get Self-Realization?
Anandamayi Ma: The Self is Swayam Prakash (self-illumined), so you need not do anything.
Q: But have we not to make an effort towards it?
Ma: Yes, there is a veil over the Self and you can remove it by your effort.
Q: What is the process towards this?
Ma: Do you really want it? Then will you do without questioning what I tell you?
Q: (hesitating) I came to India for this purpose and I regard Ramana Maharshi as my guru.
Ma: Then you must do exactly as He tells you. If you want Self-Realization and nothing else, you shall find a way. There is no doubt about it.
This is really the point and justifies what J.Krishnamurti said: “ If one is in dead earnest, this very seriousness becomes the guru.”
But who is in dead earnest?
- Death Must Die
Only the people who have gone beyond the world can change the world.
Almost everyone is satisfied simply by seeing the garden. Only one or two look for its owner. People enjoy the beauty of the world ; they do not seek its owner.
God alone is real, all else is illusory, Magician alone is real, Magic is illusory.
God alone is real, all else is illusory, Magician alone is real, Magic is illusory.
Meister Eckhart had a wonderful way of putting it: If you are in a state of rapture meditating and your neighbor is hungry and needs a bowl of soup, it would be much more pleasing to God to give your neighbor the soup than to stay in the rapture.
There is joy in these very simple movements of compassion. When we are not awake to our true nature, we may do these things anyway out of some idea of compassion. But when we have literally touched our true nature, we find that it finds joy in meeting the moment of need. When the selfless nature of Self is awakened, we find this nature does not seek to avoid. Period.
Now the second kind of suffering—the other ninety-five to ninety-nine percent— is psychological suffering that is created by inner states of division. This kind of suffering happens because one does not know one's true nature.
The hallmark of knowing one's true nature fully is to be undivided. This does not mean that once enlightened, you will never experience hunger, or if a loved one dies you will not feel grief. You may experience states of mind that are unpleasant, but what you will not feel is the interior fracturing that makes the initial sadness much, much more. That is another layer of suffering that gets added on top of unavoidable pain.
Source : Emptiness Dancing, p.78
There is joy in these very simple movements of compassion. When we are not awake to our true nature, we may do these things anyway out of some idea of compassion. But when we have literally touched our true nature, we find that it finds joy in meeting the moment of need. When the selfless nature of Self is awakened, we find this nature does not seek to avoid. Period.
Now the second kind of suffering—the other ninety-five to ninety-nine percent— is psychological suffering that is created by inner states of division. This kind of suffering happens because one does not know one's true nature.
The hallmark of knowing one's true nature fully is to be undivided. This does not mean that once enlightened, you will never experience hunger, or if a loved one dies you will not feel grief. You may experience states of mind that are unpleasant, but what you will not feel is the interior fracturing that makes the initial sadness much, much more. That is another layer of suffering that gets added on top of unavoidable pain.
Source : Emptiness Dancing, p.78
The world is won
by those who let it go.
by those who let it go.
I always thought that I was me - but no, I was you and never knew it.
Real love is experienced when there are no conditions. Where love is present, nothing can be forced; force is only used when we perceive others to be different from ourselves. Conditional love cannot exist when there is only oneness. The very idea of force disappears in that state. Then you simply are. The universal life energy flows through you when you become an open passage. Let the Supreme Consciousness take charge, removing obstructions to its flow, allowing the river of all- embracing love to run its course.
02/07/2019
02/07/2019
Disparaging a Jnani
----------------------------------
Sri Bhagavan warned the hearers against the mistake of disparaging a Jnani for his apparent conduct and cited the story of Parikshit, the son of Abhimanyu and Uttara (story in the Mahabharath). He was a still born child. The ladies cried and appealed to Sri Krishna to save the child. The Sages round about wondered how Krishna was going to save the child from the effect of the arrow (apandavastra - to destroy the Panadava dynasty) of Ashwattama.
Sri Krishna said, “If the child be touched by one eternally celibate (nityabrahmachari) the child would be brought to life.” None of the Sages present dared to come forward. Even Suka (a celibate, son of Sage Vyasa) dared not touch the child.
Finding no one among the reputed saints bold enough to touch the child, Sri Krishna touched it, saying, “If I am eternally celibate may the child be brought to life.” The child began to breathe and later grew up to be Parakshit.
Just consider how Sri Krishna surrounded by gopis (girls who tend cows) is a brahmachari! Such is the mystery of Jivanmukti! A Jivanmukta is one who does not see anything separate from the Self.
- Bhagavan, Talk 449
----------------------------------
Sri Bhagavan warned the hearers against the mistake of disparaging a Jnani for his apparent conduct and cited the story of Parikshit, the son of Abhimanyu and Uttara (story in the Mahabharath). He was a still born child. The ladies cried and appealed to Sri Krishna to save the child. The Sages round about wondered how Krishna was going to save the child from the effect of the arrow (apandavastra - to destroy the Panadava dynasty) of Ashwattama.
Sri Krishna said, “If the child be touched by one eternally celibate (nityabrahmachari) the child would be brought to life.” None of the Sages present dared to come forward. Even Suka (a celibate, son of Sage Vyasa) dared not touch the child.
Finding no one among the reputed saints bold enough to touch the child, Sri Krishna touched it, saying, “If I am eternally celibate may the child be brought to life.” The child began to breathe and later grew up to be Parakshit.
Just consider how Sri Krishna surrounded by gopis (girls who tend cows) is a brahmachari! Such is the mystery of Jivanmukti! A Jivanmukta is one who does not see anything separate from the Self.
- Bhagavan, Talk 449
BHAGAVAN DISCUSSES AUROBINDO WITH SWAMI MADHAVATHIRTA
Sri Aurobindo believes that the human body is not the last on this earth. Establishment in the Self, according to him, is not perfectly attained in a human body, for Self-knowledge does not operate there in its natural way. Therefore the vijnanamaya sarira [the body made of pure knowledge] in which Self-knowledge can work naturally must be brought down on this earth.
M: Self-knowledge can shine very well in the human body, so there is no need of any other body.
Q: Sri Aurobindo believes that the vijnanamaya sarira will not be attacked by disease, will not grow old, and will not die without one’s desire.
M: The body itself is a disease. To wish for a long stay of that disease is not the aim of the jnani. Anyhow, one has to give up identification with the body. Just as the I-am-the-body consciousness prevents one from attaining Self-knowledge, in the same way, one who has got the conviction that he is not the body will become liberated even if he doesn’t desire it.
Q: Sri Aurobindo wants to bring the power of God into the human body.
M: If, after surrendering, one still has this desire, then surrender has not been successful. If one has the attitude, ‘If the higher power is to come down, it must come into my body’, this will only increase identification with the body. Truly speaking, there is no need of any such descent. After the destruction of the I-am-the-body idea, the individual becomes the form of the absolute. In that state, there is no above or below, front or back.
Q: If the individual becomes the form of the absolute, then who will enjoy the bliss of the absolute? To enjoy the bliss of the absolute, we must be slightly separate from it, like the fly that tastes sugar from a little distance.
M: The bliss of the absolute is the bliss of one’s own nature. It is not born, nor has it been created. Pleasure that is created is destroyed. Sugar, being insentient, cannot taste itself. The fly has to keep a little distance to taste it. But the absolute is awareness and consciousness. It can give its own bliss, but its nature cannot be understood without attaining that state.
Q: Sri Aurobindo wants to bring down to earth a new divine race.
M: Whatever is to be attained in the future is to be understood as impermanent. Learn to understand properly what you have now so that there will be no need of thinking about the future.
Q: Sri Aurobindo says that God has created various kinds of worlds and is still going to create a new world.
M: Our present world is not real. Each one sees a different imaginary world according to his imagination, so where is the guarantee that the new world will be real? The jiva [the individual person], the world and God, all of these are relative ideas. So long as there is the individual sense of ‘I’, these three are also there.
From this individual sense of ‘I’, from the mind, these three have arisen.
If you stop the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. We see things because of an error. This misperception will be rectified by enquiring into the real nature of this jiva. Even if this jiva enters Supermind, it will remain in the mind, but after surrendering the mind, there will be nothing left but Brahman. Whether this world is real or unreal, consciousness or inert, a place of happiness or a place of misery, all these states arise in the state of ignorance. They are not useful after realization.
The state of Atmanishta [being fixed in the Self], devoid of the individual feeling of ‘I’, is the supreme state. In this state, there is no room for thinking of objects, nor this feeling of individual being. There is no doubt of any kind in this natural state of being-consciousness-bliss.
So long as there is the perception of name and form in oneself, God will appear with form, but when the vision of the formless reality is achieved there will be no modifications of seer, seeing and seen. That vision is the nature of consciousness itself, non-dual and undivided. It is limitless, infinite and perfect.
When the individual sense of ‘I’ arises in the body, the world is seen. If this sense is absent, who then will see the world?
- The Power of the Presence
Sri Aurobindo believes that the human body is not the last on this earth. Establishment in the Self, according to him, is not perfectly attained in a human body, for Self-knowledge does not operate there in its natural way. Therefore the vijnanamaya sarira [the body made of pure knowledge] in which Self-knowledge can work naturally must be brought down on this earth.
M: Self-knowledge can shine very well in the human body, so there is no need of any other body.
Q: Sri Aurobindo believes that the vijnanamaya sarira will not be attacked by disease, will not grow old, and will not die without one’s desire.
M: The body itself is a disease. To wish for a long stay of that disease is not the aim of the jnani. Anyhow, one has to give up identification with the body. Just as the I-am-the-body consciousness prevents one from attaining Self-knowledge, in the same way, one who has got the conviction that he is not the body will become liberated even if he doesn’t desire it.
Q: Sri Aurobindo wants to bring the power of God into the human body.
M: If, after surrendering, one still has this desire, then surrender has not been successful. If one has the attitude, ‘If the higher power is to come down, it must come into my body’, this will only increase identification with the body. Truly speaking, there is no need of any such descent. After the destruction of the I-am-the-body idea, the individual becomes the form of the absolute. In that state, there is no above or below, front or back.
Q: If the individual becomes the form of the absolute, then who will enjoy the bliss of the absolute? To enjoy the bliss of the absolute, we must be slightly separate from it, like the fly that tastes sugar from a little distance.
M: The bliss of the absolute is the bliss of one’s own nature. It is not born, nor has it been created. Pleasure that is created is destroyed. Sugar, being insentient, cannot taste itself. The fly has to keep a little distance to taste it. But the absolute is awareness and consciousness. It can give its own bliss, but its nature cannot be understood without attaining that state.
Q: Sri Aurobindo wants to bring down to earth a new divine race.
M: Whatever is to be attained in the future is to be understood as impermanent. Learn to understand properly what you have now so that there will be no need of thinking about the future.
Q: Sri Aurobindo says that God has created various kinds of worlds and is still going to create a new world.
M: Our present world is not real. Each one sees a different imaginary world according to his imagination, so where is the guarantee that the new world will be real? The jiva [the individual person], the world and God, all of these are relative ideas. So long as there is the individual sense of ‘I’, these three are also there.
From this individual sense of ‘I’, from the mind, these three have arisen.
If you stop the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. We see things because of an error. This misperception will be rectified by enquiring into the real nature of this jiva. Even if this jiva enters Supermind, it will remain in the mind, but after surrendering the mind, there will be nothing left but Brahman. Whether this world is real or unreal, consciousness or inert, a place of happiness or a place of misery, all these states arise in the state of ignorance. They are not useful after realization.
The state of Atmanishta [being fixed in the Self], devoid of the individual feeling of ‘I’, is the supreme state. In this state, there is no room for thinking of objects, nor this feeling of individual being. There is no doubt of any kind in this natural state of being-consciousness-bliss.
So long as there is the perception of name and form in oneself, God will appear with form, but when the vision of the formless reality is achieved there will be no modifications of seer, seeing and seen. That vision is the nature of consciousness itself, non-dual and undivided. It is limitless, infinite and perfect.
When the individual sense of ‘I’ arises in the body, the world is seen. If this sense is absent, who then will see the world?
- The Power of the Presence
The mind is by nature restless.
Begin liberating it from its restlessness;
give it peace;
make it free from distractions;
train it to look inward;
make this a habit.
Begin liberating it from its restlessness;
give it peace;
make it free from distractions;
train it to look inward;
make this a habit.
Nothing is more incorrect than the mistaken idea that a decades-old chronic disease can be healed through a very long fast, or a radically extended, strict fruit diet.
~ Mucusless Diet Healing System
~ Mucusless Diet Healing System
Say to your mind:
Get as much depressed as you want to.
I'm going to observe you.
But... I'm not going to join you.
Get as much depressed as you want to.
I'm going to observe you.
But... I'm not going to join you.
Beings
Follow us on Facebook