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Relax and watch the 'I am'. Reality is just behind it. Keep quiet, keep silent, it will emerge, or, rather, it will take you in.
These moments of inner quiet will burn out all obstacles without fail. Don't doubt its efficacy. Try it.
It is inner stillness that will save and transform the world.
The highest type of rest is when 'I am' and 'I am not' are both forgotten. It is called 'Param Vishranti', which also means total rest, complete relaxation or utter quietude in the highest state.
Source: Nisargadatta Gita (105)
Source: Nisargadatta Gita (105)
You are entangled in the web of verbal definitions and formulations. Go beyond your concepts and ideas; in the silence of desire and thought the truth is found.
You are entangled in the web of verbal definitions and formulations. Go beyond your concepts and ideas; in the silence of desire and thought the truth is found.
The desire to find the Self will be surely fulfilled, provided that you want nothing else.
If you could only keep quiet, clear of memories and expectations, you would be able to discern the beautiful pattern of events. It is your restlessness that causes chaos.
Don't hold on to too many hopes, even spiritual ones. Better just be empty and be totally surrendered in your heart.
Let everything happen spontaneously. You are focusing on BEING first, not going shopping for other experiences first. When you're in a state of contentment, everything seems abundant. When you're in a state of need its never enough. The belly of the mind is never full. So paradoxically, when you're empty of that (mind created needs) , somehow contentment is there. Then in that simple focus, you may say, or Natural Harmony, there seems to be a kind of abundance anyway. Why abundance? Because you're already in a state of contentment.
No thought has any power.
You have power.
And when you identify and believe in the thought you give power to the thought.
You have power.
And when you identify and believe in the thought you give power to the thought.
N.MAHARAJ: Visitor: A person translated the book ' I Am That' into a foreign language, and he wants to give it the tittle ' Tat-Tvam-Asi'.
Maharaj: "I do not like that. Either keep the title ' I Am that' or none at all."
V: But Mr. Maurice Frydman had agreed.
M:" I do not agree. Also, do not dilute the contents of the book with your understanding, even though you may consider yourself a Jnani. Do it the same way Frydman did; the exact and original text should be translated, with no modifications."
V: I now realise after meditation that the essence of your teachings is contained in ' I Am That'.
M:' If you want to realise the meaning of ' I Am That', go into deep meditation, but ' you', the manifest, should merge in 'You', the Un-manifest'. That is the ultimate meaning. Whatever experience I get of t he world and God, is not due to any favour or obligation of God but is entirely due to me, because of my state. If I were not, I would not have had the experience. I did prevail and do prevail always. Because of my Beingness, I experience the world. I now see clearly the oneness in the teachings of the three seers or Acharyas- Shankara, Madhava and Ramanuja.
All the creations emanate from the Moolamaya, the primary illusion and its secret humming. All words, talks and titles refer to those emanations. Similarly, all these images are the chattering and expressions of somebody. The images are the products of the love-talk and coming together of two persons.
The state of Beingness is termed as God. The godly state is the entire manifestation. It is my state in experiencing; it is duality. But my Un-manifest state is non-dual, and in that state there is no experiencing and manifestation. I, the Absolute, am not the state of Being.
In spite of all the spiritual knowledge, you are not inclined to give up the experiences at the body-mind level. If you do not identify with the body-mind sense you will transcend into the Beingness first, and later, you will transcend even the Beingness. However, you want to keep your individuality at the body-mind level as well as experience and be in both the Beingness and 'Non-Beingness' states, which is impossible.
I, the Absolute, am the witness of my Beingness, which is the total manifestation. This state is being glorified with very high attributes, such as God, Maheshwar etc., and worshipped by many people. To them, such a talk of mine may smack of mischief."
Source: 'The Nectar of the Lord's Feet'
Edited by Robert Powell.
Maharaj: "I do not like that. Either keep the title ' I Am that' or none at all."
V: But Mr. Maurice Frydman had agreed.
M:" I do not agree. Also, do not dilute the contents of the book with your understanding, even though you may consider yourself a Jnani. Do it the same way Frydman did; the exact and original text should be translated, with no modifications."
V: I now realise after meditation that the essence of your teachings is contained in ' I Am That'.
M:' If you want to realise the meaning of ' I Am That', go into deep meditation, but ' you', the manifest, should merge in 'You', the Un-manifest'. That is the ultimate meaning. Whatever experience I get of t he world and God, is not due to any favour or obligation of God but is entirely due to me, because of my state. If I were not, I would not have had the experience. I did prevail and do prevail always. Because of my Beingness, I experience the world. I now see clearly the oneness in the teachings of the three seers or Acharyas- Shankara, Madhava and Ramanuja.
All the creations emanate from the Moolamaya, the primary illusion and its secret humming. All words, talks and titles refer to those emanations. Similarly, all these images are the chattering and ex
The state of Beingness is termed as God. The godly state is the entire manifestation. It is my state in experiencing; it is duality. But my Un-manifest state is non-dual, and in that state there is no experiencing and manifestation. I, the Absolute, am not the state of Being.
In spite of all the spiritual knowledge, you are not inclined to give up the experiences at the body-mind level. If you do not identify with the body-mind sense you will transcend into the Beingness first, and later, you will transcend even the Beingness. However, you want to keep your individuality at the body-mind level as well as experience and be in both the Beingness and 'Non-Beingness' states, which is impossible.
I, the Absolute, am the witness of my Beingness, which is the total manifestation. This state is being glorified with very high attributes, such as God, Maheshwar etc., and worshipped by many people. To them, such a talk of mine may smack of mischief."
Source: 'The Nectar of the Lord's Feet'
Edited by Robert Powell.
One should remain as a witness to whatever happens, adopting the attitude, 'Let whatever strange things that happens happen, let us see!' This should be one's practice. Nothing happens by accident in the divine scheme of things.
The Basic Truth....
The entire manifested universe is an appearance in consciousness. If you are not conscious the world does not exist for you, since then you cannot cognize anything. This consciousness in which you cognize the phenomenal universe is all that you are. As long as you are in the phenomenal world, you can perceive only that. You cannot be that which you are until you wake up from the dream of phenomenality and stop objectivizing and conceptualizing. This is the basic essential.
Noumenon is the substance, the phenomenon is mere reflection - they are not different. The next point to understand is this: In the phenomenal world when 'you' see 'him', both are objects seen by each other as appearances in consciousness. But, there is no subject that sees the other as an object. There is only seeing, functioning. This functioning takes place through the medium of the physical form which is itself only a manifestation and, therefore, also an aspect of noumenon, much like the shadow is of its substance.
So long as there is no question of an individual entity assuming choice of action, all phenomenal functioning takes place spontaneously and the question of bondage and liberation does not arise. But what happens is that with the consciousness (the 'I amness) having identified itself with the psychosomatic form, the form now gets bestowed with a spurious subjectivity as a separate entity.
Although the form itself is only a phenomenon, a reflection of the noumenon, an object in relativity, it, instead of the noumenon, appears to be the subject, cognizing everything perceivable to its senses as objects. Thus is created the pseudo-entity which appears to be born, to live and to die. This pseudo-entity also appears to have independent authority to choose and to decide; and with this authority it assumes responsibility for what happens to it, including its suffering, its sins and merits, and its consequent bondage and need for liberation. We see that what we are has mistakenly identified itself in relativity with what we are not, the pseudo-entity.
The concept of bondage arises from this mis-identification. The pseudo-entity suffers guilt and bondage and seeks liberation. The real 'I', the noumenon, pure subjectivity, cannot possibly suffer because it is not equipped with any instruments with which sensation could be experienced. Any experience, pleasant or unpleasant, could only be experienced by the phantom object.
In the case of the Jnani, the wise man, he has understood the basic illusion of the manifested universe and his apparent role as a phenomenon in the spontaneous functioning of the manifestation. He has adapted himself smoothly to whatever happens to the phenomenon as it goes through its allotted journey of life, and thereafter 'returns home'. He seems to be living his life like any other man, but the significant difference is that he has not identified himself with the body complex, and, therefore, there is no pseudo-entity that can experience suffering.
The ignorant person continues to go through the dream world thinking of himself as an independent entity with apparent volition. He involves himself in the notion of doership and causality and suffers the results, becoming bound by the concept of Karma, including the concept of rebirth. The Absolute nounemality manifests itself through millions of forms which are created and destroyed every moment, and in this spontaneous functioning there is no place at all for the notion of any entity. Therefore, any action taken based on the notion that you are an autonomous, independent entity seeking 'liberation' will only lock you further into 'bondage'.
When you analyze the situation you will discover that it is but consciousness seeking the unmanifested source of manifestation, and not finding it, because this consciousness, ever-moving, ever-active, is actually just seeking itself, in its serene, inactive, potential state. It is the seeker that is being sought. When this is deeply, intuitively perceived then the seeker will disappear and the Source will remain.
What you appear to be, what you are conditioned to think you are but are not, is temporal. But what you are is intemporality. What you think you are is some thing in time, a river of time flowing from infancy to old age, from birth to death, like any other manifested phenomenon, but what you subjectively are is timeless, here and now... where 'here' means the absence of space and 'now' means the absence of time. The past is only a memory and the future is only a hope; both past and future are conceptual, rooted in duality. But, the now, the present is intemporal, spontaneous and ever new, free of conceptualization, and that is what you are...
The entire manifested universe is an appearance in consciousness. If you are not conscious the world does not exist for you, since then you cannot cognize anything. This consciousness in which you cognize the phenomenal universe is all that you are. As long as you are in the phenomenal world, you can perceive only that. You cannot be that which you are until you wake up from the dream of phenomenality and stop objectivizing and conceptualizing. This is the basic essential.
Noumenon is the substance, the phenomenon is mere reflection - they are not different. The next point to understand is this: In the phenomenal world when 'you' see 'him', both are objects seen by each other as appearances in consciousness. But, there is no subject that sees the other as an object. There is only seeing, functioning. This functioning takes place through the medium of the physical form which is itself only a manifestation and, therefore, also an aspect of noumenon, much like the shadow is of its substance.
So long as there is no question of an individual entity assuming choice of action, all phenomenal functioning takes place spontaneously and the question of bondage and liberation does not arise. But what happens is that with the consciousness (the 'I amness) having identified itself with the psychosomatic form, the form now gets bestowed with a spurious subjectivity as a separate entity.
Although the form itself is only a phenomenon, a reflection of the noumenon, an object in relativity, it, instead of the noumenon, appears to be the subject, cognizing everything perceivable to its senses as objects. Thus is created the pseudo-entity which appears to be born, to live and to die. This pseudo-entity also appears to have independent authority to choose and to decide; and with this authority it assumes responsibility for what happens to it, including its suffering, its sins and merits, and its consequent bondage and need for liberation. We see that what we are has mistakenly identified itself in relativity with what we are not, the pseudo-entity.
The concept of bondage arises from this mis-identification. The pseudo-entity suffers guilt and bondage and seeks liberation. The real 'I', the noumenon, pure subjectivity, cannot possibly suffer because it is not equipped with any instruments with which sensation could be experienced. Any experience, pleasant or unpleasant, could only be experienced by the phantom object.
In the case of the Jnani, the wise man, he has understood the basic illusion of the manifested universe and his apparent role as a phenomenon in the spontaneous functioning of the manifestation. He has adapted himself smoothly to whatever happens to the phenomenon as it goes through its allotted journey of life, and thereafter 'returns home'. He seems to be living his life like any other man, but the significant difference is that he has not identified himself with the body complex, and, therefore, there is no pseudo-entity that can experience suffering.
The ignorant person continues to go through the dream world thinking of himself as an independent entity with apparent volition. He involves himself in the notion of doership and causality and suffers the results, becoming bound by the concept of Karma, including the concept of rebirth. The Absolute nounemality manifests itself through millions of forms which are created and destroyed every moment, and in this spontaneous functioning there is no place at all for the notion of any entity. Therefore, any action taken based on the notion that you are an autonomous, independent entity seeking 'liberation' will only lock you further into 'bondage'.
When you analyze the situation you will discover that it is but consciousness seeking the unmanifested source of manifestation, and not finding it, because this consciousness, ever-moving, ever-active, is actually just seeking itself, in its serene, inactive, potential state. It is the seeker that is being sought. When this is deeply, intuitively perceived then the seeker will disappear and the Source will remain.
What you appear to be, what you are conditioned to think you are but are not, is temporal. But what you are is intemporality. What you think you are is some thing in time, a river of time flowing from infancy to old age, from birth to death, like any other manifested phenomenon, but what you subjectively are is timeless, here and now... where 'here' means the absence of space and 'now' means the absence of time. The past is only a memory and the future is only a hope; both past and future are conceptual, rooted in duality. But, the now, the present is intemporal, spontaneous and ever new, free of conceptualization, and that is what you are...
Whatever thought comes,
whatever it is,
even the thought of meditation: stop.
Discover the source of these thoughts:
“I have to meditate,
I have to be free,
I need freedom”.
Keep quiet and wait.
Find out from where these thoughts are coming.
Return back to the source of these same thoughts
and tell me
what you see.
What do you call this?
Where will it lead you?
It will strike at your mind forever and
you will become what you have always been.
You will not find this
through any method,
don’t be deceived once again
by your mind.
You are here to be free,
in this very instant,
without doing anything,
without even stirring a single thought.
That’s why you are here.
I don’t tell you to go to the Himalayas,
or to the caves or to the forest.
I have seen many people
with head hanging down, doing penance,
I have seen many in the higher altitudes of the Himalayas:
they did not discover freedom.
It is here and now.
What is there to think about this?
Even without thinking,
you are That.
The habit of thinking,
of doing something,
is your only impediment.
Give at least one second to yourself,
without doing anything,
without even thinking.
Do not make any kind of effort,
and see the result.
whatever it is,
even the thought of meditation: stop.
Discover the source of these thoughts:
“I have to meditate,
I have to be free,
I need freedom”.
Keep quiet and wait.
Find out from where these thoughts are coming.
Return back to the source of these same thoughts
and tell me
what you see.
What do you call this?
Where will it lead you?
It will strike at your mind forever and
you will become what you have always been.
You will not find this
through any method,
don’t be deceived once again
by your mind.
You are here to be free,
in this very instant,
without doing anything,
without even stirring a single thought.
That’s why you are here.
I don’t tell you to go to the Himalayas,
or to the caves or to the forest.
I have seen many people
with head hanging down, doing penance,
I have seen many in the higher altitudes of the Himalayas:
they did not discover freedom.
It is here and now.
What is there to think about this?
Even without thinking,
you are That.
The habit of thinking,
of doing something,
is your only impediment.
Give at least one second to yourself,
without doing anything,
without even thinking.
Do not make any kind of effort,
and see the result.
Everybody wants to be active, but where do his actions originate? There is no central point: each action begets another, meaninglessly and painfully, in endless succession. The alternation of work and pause is not there.
First find the immutable centre where all movement takes birth. Just like a wheel turns round an axle, so must you be always in the centre and not whirling at the periphery.
First find the immutable centre where all movement takes birth. Just like a wheel turns round an axle, so must you be always in the centre and not whirling at the periphery.
There is no individual self...
The fundamental fact is that no phenomenal object can have any independent existence of its own, and without this autonomy it has no choice of action. As a sentient being you think that you act and react, but the real functioning all happens in consciousness without your consent or consultation.
As an actor in this living drama you can only play your role, nothing more. Whatever you may think of yourself, you cannot but be an integral part of the total manifestation and the total functioning, without any separate choice.
All phenomena are mere appearances in space-time, conceived and perceived in consciousness. You can comprehend this when from the waking state you look back into your dream of the night before. What appeared as yourself in the dream, seemingly an independent entity, is later seen to be devoid of any independent substance, a mere puppet being manipulated.
The waking dream is no different. Just as you dream when you are asleep, you also dream when you are awake, but you do not realize that you are dreaming because you are still in the dream... meanwhile, life is being lived, with everything that is happening being a product of the obfuscating, objectifying nature of the mind, spinning its imaginary play within consciousness. And that consciousness itself is but a temporary aberration that came like an eclipse onto the noumenon, remaining there for awhile, and then disappearing.
What you as body-mind are 'doing' all day is nothing but objectivizing, producing illusory images and interpretations. Manifestation itself is nothing but continuous objectivization, keeping the lie of separation and multiplicity alive.
The interesting point about this process of objectivization is that in the created duality of subject and object, both of these are, in fact, objects phenomenalized in consciousness like dream-figures. But the one who is cognizing the object assumes the role of the subject, as a separate entity, the individual self, identifying itself as 'I', and viewing the cognized object as the 'other' or 'not-I'. Thus is born the concept of the individual, through the illusion of a false subject playing the part of an object.
When objectivization ceases, as in deep sleep, then the objectified universe disappears. In deep sleep, there is no individual self, there is no world and there is no God. When the mind fasts or rests, when it stops its weaving of illusory objects and calms down, then the absolute Presence reveals itself. Then the manifested universe is not, but you are. When thinking abates and the true position is perceived directly, intuitively, then you know that within relativity, you are the conscious presence, the universal 'I amness' and not the phenomenal object, which you animate with sentience.
But, in the realm of the Absolute, you are the noumenon, pure Awareness, that which is... devoid of all concepts and qualities.
The fundamental fact is that no phenomenal object can have any independent existence of its own, and without this autonomy it has no choice of action. As a sentient being you think that you act and react, but the real functioning all happens in consciousness without your consent or consultation.
As an actor in this living drama you can only play your role, nothing more. Whatever you may think of yourself, you cannot but be an integral part of the total manifestation and the total functioning, without any separate choice.
All phenomena are mere appearances in space-time, conceived and perceived in consciousness. You can comprehend this when from the waking state you look back into your dream of the night before. What appeared as yourself in the dream, seemingly an independent entity, is later seen to be devoid of any independent substance, a mere puppet being manipulated.
The waking dream is no different. Just as you dream when you are asleep, you also dream when you are awake, but you do not realize that you are dreaming because you are still in the dream... meanwhile, life is being lived, with everything that is happening being a product of the obfuscating, objectifying nature of the mind, spinning its imaginary play within consciousness. And that consciousness itself is but a temporary aberration that came like an eclipse onto the noumenon, remaining there for awhile, and then disappearing.
What you as body-mind are 'doing' all day is nothing but objectivizing, producing illusory images and interpretations. Manifestation itself is nothing but continuous objectivization, keeping the lie of separation and multiplicity alive.
The interesting point about this process of objectivization is that in the created duality of subject and object, both of these are, in fact, objects phenomenalized in consciousness like dream-figures. But the one who is cognizing the object assumes the role of the subject, as a separate entity, the individual self, identifying itself as 'I', and viewing the cognized object as the 'other' or 'not-I'. Thus is born the concept of the individual, through the illusion of a false subject playing the part of an object.
When objectivization ceases, as in deep sleep, then the objectified universe disappears. In deep sleep, there is no individual self, there is no world and there is no God. When the mind fasts or rests, when it stops its weaving of illusory objects and calms down, then the absolute Presence reveals itself. Then the manifested universe is not, but you are. When thinking abates and the true position is perceived directly, intuitively, then you know that within relativity, you are the conscious presence, the universal 'I amness' and not the phenomenal object, which you animate with sentience.
But, in the realm of the Absolute, you are the noumenon, pure Awareness, that which is... devoid of all concepts and qualities.
You must find your own way. Unless you find it yourself it will not be your own way and will take you nowhere.
Earnestly live your truth as you have found it - act on the little you have understood. It is earnestness that will take you through, not cleverness - your own or another's.
Earnestly live your truth as you have found it - act on the little you have understood. It is earnestness that will take you through, not cleverness - your own or another's.
THE POWER OF HIS SPEECH
One result of the originality of Sri Bhagavan’s Self-realization was that his approach to problems addressed to him was equally original. His replies to questions were never recondite or bookish, but always simple and direct. Like Christ he spoke as a man of authority because his words came not from book learning or hearsay, but from first-hand knowledge and experience. He said what he knew; he knew what he said. He went to the root of any question and simplified its terms. There were no confusing technicalities when he spoke, for he would give homely, concrete illustrations along with his answers that always made his meaning crystal clear.
Sri Bhagavan could appear learned if the occasion demanded it. In the course of a casual talk he might suddenly give long verbatim quotations from scriptural and scholarly works, and not just the standard works such as the Upanishads and the Gita. As a Telugu and Sanskrit scholar I considered myself to be a fairly well-read man. I was familiar with the Hindu classics and with large areas of secular literature as well, but Sri Bhagavan would occasionally astound me and everyone else in the hall by delivering appropriate quotations from sources and texts I had never even heard of. Sri Bhagavan once explained how he acquired all this learning.
‘I simply remained silent,’ he said. ‘People speaking different languages would come to me and make discourses exhibiting all their erudition. Whatever in them was worth remembering stuck to my mind.’
Sri Bhagavan’s manner of speaking was itself unique. His normal state was silence. He spoke so little, casual visitors who only saw him for a short while wondered whether he ever spoke. To put questions to him and to elicit his replies was an art in itself that required an unusual exercise in self-control. A sincere doubt, an earnest question submitted to him never went without an answer, though sometimes his silence itself was the best answer to particular questions. A questioner needed to be able to wait patiently. To have the maximum chance of receiving a good answer, you had to put your question simply and briefly. Then you had to remain quiet and attentive. Sri Bhagavan would take his time and then begin slowly and haltingly to speak. As his speech continued, it would gather momentum. It would be like a drizzle gradually strengthening into a shower. Sometimes it might go on for hours together, holding the audience spellbound. But throughout the talk you had to keep completely still and not butt in with counter remarks. Any interruption from you would break the thread of his discourse and he would at once resume silence. He would never enter into a discussion, nor would he argue with anyone. The fact was, what he spoke was not a view or opinion but the direct emanation of light from within that manifested as words in order to dispel the darkness of ignorance. The whole purpose of his reply was to make you turn inward, to make you see the light of truth within yourself.
- G. V. Subbaramaiah, The Power of the Presence
One result of the originality of Sri Bhagavan’s Self-realization was that his approach to problems addressed to him was equally original. His replies to questions were never recondite or bookish, but always simple and direct. Like Christ he spoke as a man of authority because his words came not from book learning or hearsay, but from first-hand knowledge and experience. He said what he knew; he knew what he said. He went to the root of any question and simplified its terms. There were no confusing technicalities when he spoke, for he would give homely, concrete illustrations along with his answers that always made his meaning crystal clear.
Sri Bhagavan could appear learned if the occasion demanded it. In the course of a casual talk he might suddenly give long verbatim quotations from scriptural and scholarly works, and not just the standard works such as the Upanishads and the Gita. As a Telugu and Sanskrit scholar I considered myself to be a fairly well-read man. I was familiar with the Hindu classics and with large areas of secular literature as well, but Sri Bhagavan would occasionally astound me and everyone else in the hall by delivering appropriate quotations from sources and texts I had never even heard of. Sri Bhagavan once explained how he acquired all this learning.
‘I simply remained silent,’ he said. ‘People speaking different languages would come to me and make discourses exhibiting all their erudition. Whatever in them was worth remembering stuck to my mind.’
Sri Bhagavan’s manner of speaking was itself unique. His normal state was silence. He spoke so little, casual visitors who only saw him for a short while wondered whether he ever spoke. To put questions to him and to elicit his replies was an art in itself that required an unusual exercise in self-control. A sincere doubt, an earnest question submitted to him never went without an answer, though sometimes his silence itself was the best answer to particular questions. A questioner needed to be able to wait patiently. To have the maximum chance of receiving a good answer, you had to put your question simply and briefly. Then you had to remain quiet and attentive. Sri Bhagavan would take his time and then begin slowly and haltingly to speak. As his speech continued, it would gather momentum. It would be like a drizzle gradually strengthening into a shower. Sometimes it might go on for hours together, holding the audience spellbound. But throughout the talk you had to keep completely still and not butt in with counter remarks. Any interruption from you would break the thread of his discourse and he would at once resume silence. He would never enter into a discussion, nor would he argue with anyone. The fact was, what he spoke was not a view or opinion but the direct emanation of light from within that manifested as words in order to dispel the darkness of ignorance. The whole purpose of his reply was to make you turn inward, to make you see the light of truth within yourself.
- G. V. Subbaramaiah, The Power of the Presence
Владеть чем-то и принадлежать кому-то – любимое желание и состояние всех воплощенных существ, но йоги всегда бдительны и такая бдительность есть поклонение бесконечному сознанию. Приняв такую внутреннюю позицию, с разумом, полностью лишённым каких бы то ни было привязанностей, я брожу в этом ужасном лесу самсары. Если ты делаешь так, то ты не будешь страдать от несчастий.
If we pay too much attention to things, we will keep on seeing things.
If you pay more attention to the space in which things come and go, then you stop seeing things and you'll feel just a harmony with the space itself!
If you pay more attention to the space in which things come and go, then you stop seeing things and you'll feel just a harmony with the space itself!
I have been to many teachers, many Saints, many Sages. I was with Nisargadatta, Ananda Mai Ma, Papa Ram Dass, Neem Karoli Baba and many others, but never did I meet anyone who exuded such compassion, such love, such bliss, as Ramana Maharshi.
Then, Senior Śāradvatīputra asked the Blessed One as follows: “Venerable Lord! What is the nature of luminosity—the intrinsic nature of mind?”
The Blessed One replied to Senior Śāradvatīputra as follows: “Śāradvatīputra, the mind neither has desire, nor is it without desire. It neither has hatred, nor is it without hatred. It neither has delusion, nor is it without delusion. Similarly, it neither has obsessions, fetters, or latent impulses, nor is it without them. Similarly, it neither has all the fetters of philosophical view, nor is it without them. It neither has the mindsets of the śrāvakas and pratyekabuddhas, nor is it without them. This, Śāradvatīputra, is the natural luminosity of the mind with which great bodhisattva beings are endowed.”
8.10
Senior Śāradvatīputra then asked as follows: “Lord! Does this mind that is not the mind exist?”
The Blessed One replied, “Śāradvatīputra, does this nature of mind with which minds are endowed exist or not exist? Does it have being or non-being? In terms of apprehensibility, is it in fact apprehensible?” [F.78.b]
He replied, “Venerable Lord! That is not the case!”
8.11
[The Lord Buddha] then said, “Śāradvatīputra, if the nature of mind with which minds are endowed has neither existence nor non-existence, and if it is non-apprehensible, then Śāradvatīputra, surely your question ‘Does this mind that is not the mind exist?’ is contestable. How can this reasoning be correct?”
Senior Śāradvatīputra then asked the Blessed One, “Venerable Lord! What is the nature of mind with which minds are endowed?”
He replied, “Śāradvatīputra! That which is unchanging and without conceptual notions regarding all things is called the nature of mind with which minds are endowed.”
Source : The Transcendent Perfection of Wisdom in Ten Thousand Lines
Url : http://read.84000.co/translation/UT22084-031-002.html
The Blessed One replied to Senior Śāradvatīputra as follows: “Śāradvatīputra, the mind neither has desire, nor is it without desire. It neither has hatred, nor is it without hatred. It neither has delusion, nor is it without delusion. Similarly, it neither has obsessions, fetters, or latent impulses, nor is it without them. Similarly, it neither has all the fetters of philosophical view, nor is it without them. It neither has the mindsets of the śrāvakas and pratyekabuddhas, nor is it without them. This, Śāradvatīputra, is the natural luminosity of the mind with which great bodhisattva beings are endowed.”
8.10
Senior Śāradvatīputra then asked as follows: “Lord! Does this mind that is not the mind exist?”
The Blessed One replied, “Śāradvatīputra, does this nature of mind with which minds are endowed exist or not exist? Does it have being or non-being? In terms of apprehensibility, is it in fact apprehensible?” [F.78.b]
He replied, “Venerable Lord! That is not the case!”
8.11
[The Lord Buddha] then said, “Śāradvatīputra, if the nature of mind with which minds are endowed has neither existence nor non-existence, and if it is non-apprehensible, then Śāradvatīputra, surely your question ‘Does this mind that is not the mind exist?’ is contestable. How can this reasoning be correct?”
Senior Śāradvatīputra then asked the Blessed One, “Venerable Lord! What is the nature of mind with which minds are endowed?”
He replied, “Śāradvatīputra! That which is unchanging and without conceptual notions regarding all things is called the nature of mind with which minds are endowed.”
Source : The Transcendent Perfection of Wisdom in Ten Thousand Lines
Url : http://read.84000.co/translation/UT22084-031-002.html
Your belonging is a matter of your own feeling and conviction. After all, it is all verbal and formal. In reality there is neither guru nor disciple, neither theory nor practice, neither ignorance nor realization, It all depends on what you take yourself to be. Know your self correctly, There is no substitute to self-knowledge.
When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place.
In the still mind, in the depths of meditation, the Self reveals itself. Beholding the Self by means of the Self, an aspirant knows the joy and peace of complete fulfillment.
Having attained that abiding joy beyond the senses, revealed in the stilled mind, he never swerves from the eternal truth. He desires nothing else, and cannot be shaken by the heaviest burden of sorrow.
From Bhagavad Gita VI, 19-22
In the still mind, in the depths of meditation, the Self reveals itself. Beholding the Self by means of the Self, an aspirant knows the joy and peace of complete fulfillment.
Having attained that abiding joy beyond the senses, revealed in the stilled mind, he never swerves from the eternal truth. He desires nothing else, and cannot be shaken by the heaviest burden of sorrow.
From Bhagavad Gita VI, 19-22
Always at the point of real atomic recognition,
the strongest doubt and loudest noise will come.
Don’t panic. They are phenomena.
You are the witness of both doubt and noise.
They happen in you, not to you.
You forever remain the immaculate Self.
the strongest doubt and loudest noise will come.
Don’t panic. They are phenomena.
You are the witness of both doubt and noise.
They happen in you, not to you.
You forever remain the immaculate Self.
Beings
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