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An ajnani sees someone as a jnani and identifies him with the body. Because he does not know the Self and, mistakes his body for the Self, he extends the same mistake to the state of the jnani. The jnani is therefore considered to be the physical frame.
Again since the ajnani, though he is not the doer, yet imagines himself to be the doer and considers the actions of the body his own, he thinks the jnani to be similarly acting when the body is active. But the jnani himself knows the Truth and is not confounded.
Again since the ajnani, though he is not the doer, yet imagines himself to be the doer and considers the actions of the body his own, he thinks the jnani to be similarly acting when the body is active. But the jnani himself knows the Truth and is not confounded.
That inner Self, as the primeval Spirit, eternal, ever effulgent, full and infinite Bliss, single, indivisible, whole and living, shines in everyone as the witnessing awareness.
That self in its splendour, shining in the cavity of the heart, this self is neither born nor dies, neither grows nor decays, nor does it suffer any change.
That self in its splendour, shining in the cavity of the heart, this self is neither born nor dies, neither grows nor decays, nor does it suffer any change.
Let the mind come, but don't `have’ a mind. Mind helps you to exercise your wisdom, your own power of discernment to stay as you are and not divide yourself. When this is appreciated, you will stop fearing the mind. Gradually, as understanding deepens to reveal the Self as one's own reality, the mind becomes a friend and servant.
In the beingness itself there is no anxiety or waiting.
No waiting, no anticipating, no next.
Recognize the Self that is not on the way to becoming another state.
It is stateless. It simply Is.
It is not the thinking mind.
Recognize the difference between thought and Self.
Thought is more like the wind that moves about,
but Self is like space which is present everywhere and doesn't move about.
Space has no opinion about thought.
Thoughts cannot crash into space for space is formless.
Recognise, acknowledge and be one with the space which Is.
This is natural for you.
It doesn't matter what the mind says about that.
It may say: ‘There is no value in simply being.
There is only value in becoming’.
And by accepting this, it will rob you of your inherent peace and silence.
To be the Self is not a state of laziness.
It is to be in natural harmony.
Keep the attention here in the silence of being.
And at the same time you can notice that your activities don't suffer from your attention being in being.
The invitation here is to go completely through the forest of mind into the pure recognition of what is timeless and perfect.
This is completely possible here.
Don't be afraid.
Whenever a human being has done this, however long ago that is, the rest of the world cannot forget them.
The impact of their presence brings light to uncountable beings.
That presence, I am speaking about is your own true Self.
Nobody is more close to it to another,
or too far from it.
These are mere ideas.
Wake up to what you can never not be.
Seize your chance.
Come.
No waiting, no anticipating, no next.
Recognize the Self that is not on the way to becoming another state.
It is stateless. It simply Is.
It is not the thinking mind.
Recognize the difference between thought and Self.
Thought is more like the wind that moves about,
but Self is like space which is present everywhere and doesn't move about.
Space has no opinion about thought.
Thoughts cannot crash into space for space is formless.
Recognise, acknowledge and be one with the space which Is.
This is natural for you.
It doesn't matter what the mind says about that.
It may say: ‘There is no value in simply being.
There is only value in becoming’.
And by accepting this, it will rob you of your inherent peace and silence.
To be the Self is not a state of laziness.
It is to be in natural harmony.
Keep the attention here in the silence of being.
And at the same time you can notice that your activities don't suffer from your attention being in being.
The invitation here is to go completely through the forest of mind into the pure recognition of what is timeless and perfect.
This is completely possible here.
Don't be afraid.
Whenever a human being has done this, however long ago that is, the rest of the world cannot forget them.
The impact of their presence brings light to uncountable beings.
That presence, I am speaking about is your own true Self.
Nobody is more close to it to another,
or too far from it.
These are mere ideas.
Wake up to what you can never not be.
Seize your chance.
Come.
The seat of Realization is within and the seeker cannot find it as an object outside him. That seat is bliss and is the core of all beings. Hence it is called the Heart.
I, the light of pure Knowing, never venture out of Myself in order to come into contact with a thought, sensation or perception. I always remain within Myself, and whatever I find in Myself is made only of Myself.
On the path of love,
friend and stranger are one and the same.
friend and stranger are one and the same.
Never lose hope, my heart, miracles dwell in the invisible.
I have just three things to teach: simplicity, patience, compassion. These three are your greatest treasures.
Discriminate between the real and the unreal.
The known is unreal and will come and go
so stay with the Unknown, the Unchanging Truth.
All which appears and disappears is not real,
and no nectar will come from it so don't cling to it,
and once you let go do not turn back to it.
Stay as Eternity in your own Being.
The known is unreal and will come and go
so stay with the Unknown, the Unchanging Truth.
All which appears and disappears is not real,
and no nectar will come from it so don't cling to it,
and once you let go do not turn back to it.
Stay as Eternity in your own Being.
Pre-occupation with theory, doctrine and philosophy can actually be harmful, insofar as it distracts a man from the really important work of spiritual effort, by offering an easier alternative which is merely mental, and which therefore cannot change his nature.
Sometimes in his life a man becomes dissatisfied and, not content with what he has, he seeks the satisfaction of his desires through prayer to God. His mind is gradually purified until he longs to know God, more to obtain his grace than to satisfy his worldly desires. Then, God's grace begins to manifest. God takes the form of a Guru and appears to the devotee, teaches him the truth and, moreover, purifies his mind by association. The devotee's mind gains strength and is then able to turn inward. By meditation it is further purified and it remains still without the least ripple. That calm expanse is the Self.
The Guru is both external and internal. From the exterior he gives a push to the mind to turn it inwards. From the interior he pulls the mind towards the Self and helps in the quietening of the mind. That is Guru's grace. There is no difference between God, Guru and the Self.
The Guru is both external and internal. From the exterior he gives a push to the mind to turn it inwards. From the interior he pulls the mind towards the Self and helps in the quietening of the mind. That is Guru's grace. There is no difference between God, Guru and the Self.
Identification with the body is dvaita.
Non-identification is advaita.
Non-identification is advaita.
The kingdom of God does not come with signs to be observed or with visible display.
Nor will people say "Look! Here!" or "See, there!"
For behold, the kingdom of God is within you.
Nor will people say "Look! Here!" or "See, there!"
For behold, the kingdom of God is within you.
Once you reach the state of ‘I am’
and are aware of that only, you will have
transcended all the tendencies
(‘Vasanas’)."
‘Vasanas’, tendencies or desires have a very strong pull and act as very potent hindrances in the ‘Sadhana’ (practice). The obvious desires are easy to identify but the subtle ones enter through the back door or are always stubbornly there in the background.
The desire ‘to be’ is at the very root and often missed, it has developed gradually over the years as the verbal ‘I am’ with the ‘I am so-and-so’. But, if you recollect and are observant enough, it will be clear that when the pure non-verbal ‘I am’, or sense of
‘presence’, arrived it had no traces of desire in it, although it was dormant.
This pure ‘I am’ when desire was unexpressed is presently your
goal. As you abide in it with full understanding a stage will come when you are aware of the ‘I am’ only. It is only on reaching this stage you will have transcended all desires and they won’t
trouble you anymore.
and are aware of that only, you will have
transcended all the tendencies
(‘Vasanas’)."
‘Vasanas’, tendencies or desires have a very strong pull and act as very potent hindrances in the ‘Sadhana’ (practice). The obvious desires are easy to identify but the subtle ones enter through the back door or are always stubbornly there in the background.
The desire ‘to be’ is at the very root and often missed, it has developed gradually over the years as the verbal ‘I am’ with the ‘I am so-and-so’. But, if you recollect and are observant enough, it will be clear that when the pure non-verbal ‘I am’, or sense of
‘presence’, arrived it had no traces of desire in it, although it was dormant.
This pure ‘I am’ when desire was unexpressed is presently your
goal. As you abide in it with full understanding a stage will come when you are aware of the ‘I am’ only. It is only on reaching this stage you will have transcended all desires and they won’t
trouble you anymore.
Death is not the opposite of life.
Life has no opposite.
The opposite of death is birth.
Life is eternal.
Life has no opposite.
The opposite of death is birth.
Life is eternal.
Having seen that you are a bundle of memories held together by attachment, step out and look from the outside. You may perceive for the first time something which is not memory. You cease to be Mr-so-and-so, busy about his own affairs. You are at last at peace. You realize that nothing was ever wrong with the world, you alone were wrong and now it is all over. Never again will you be caught in the meshes of desire born of ignorance.
Enlightenment is not about words and thoughts and concepts which can be doubted. Enlightenment is always here. By 'here' I don't mean this present space. Here is somewhere within where mind cannot reach. Presence is always here and you are always That. This here is not the opposite of 'there'. This here is nowhere, it is your Heart. When mind is still all comes back to the Heart. All the cosmos is but a speck in your Heart. Turn mind over into this 'here' and it is lost. Then only light, wisdom and love remain and This you are not different or apart from.
With deep and quiet breathing, vitality will improve, which will influence the brain and help the mind to grow pure and stable and fit for meditation. Without vitality, little can be done, hence the importance of its protection and increase. Posture and breathing are a part of yoga, for the body must be healthy and well under control, but too much concentration on the body defeats its own purpose, for it is the mind that is primary in the beginning. When the mind has been put to rest and disturbs no longer the inner space (chidakash), the body acquires a new meaning and its transformation becomes both necessary and possible.
Pleasure is readily accepted, while all the powers of the self reject pain. As the acceptance of pain is the denial of the self, and the self stands in the way of true happiness, the wholehearted acceptance of pain releases the springs of happiness.
Yesterday
I lived bewildered,
In illusion.
But now I am awake,
Flawless and serene,
Beyond the world.
From my light,
The body and the world arise.
So all things are mine,
Or nothing is.
Now I have given up
The body and the world,
I have a special gift.
I see the infinite Self.
As a wave,
Seething and foaming,
Is only water
So all creation,
Streaming out of the Self,
Is only the Self.
Consider a piece of cloth.
It is only threads!
So all creation,
When you look closely,
Is only the Self.
I lived bewildered,
In illusion.
But now I am awake,
Flawless and serene,
Beyond the world.
From my light,
The body and the world arise.
So all things are mine,
Or nothing is.
Now I have given up
The body and the world,
I have a special gift.
I see the infinite Self.
As a wave,
Seething and foaming,
Is only water
So all creation,
Streaming out of the Self,
Is only the Self.
Consider a piece of cloth.
It is only threads!
So all creation,
When you look closely,
Is only the Self.
Stop thinking about anything which is not your true self, for that is degrading and productive of pain, and instead think about your true nature, which is bliss itself and productive of liberation.
The mental states are of two kinds. One is the natural state and the other is a transformation into forms of objects. The first is the truth, and the other is according to the doer (kartru-tantra). When the latter perishes, jale kataka renuvat (like the clearing nut paste in water) the former will remain over.
The means for this end is meditation. Though this is with the triad of distinction (triputi) it will finally end in pure awareness (jnanam). Meditation needs effort: jnanam is effortless. Meditation can be done, or not done, or wrongly done, jnanam is not so. Meditation is described as kartru-tantra (as doer's own), jnanam as vastu-tantra (the Supreme's own).
The means for this end is meditation. Though this is with the triad of distinction (triputi) it will finally end in pure awareness (jnanam). Meditation needs effort: jnanam is effortless. Meditation can be done, or not done, or wrongly done, jnanam is not so. Meditation is described as kartru-tantra (as doer's own), jnanam as vastu-tantra (the Supreme's own).
A human being has so many skins inside, covering the depths of the heart. We know so many things, but we don’t know ourselves! Why, thirty or forty skins or hides, as thick and hard as an ox’s or bear’s, cover the soul. Go into your own ground and learn to know yourself there.
Give all your attention to the question: ‘What is it that makes me conscious?’, until your mind becomes the question itself and cannot think of anything else.
Having crossed the river,
where will you go, O friend ?
There's no road to tread,
No traveler ahead,
Neither a beginning, nor an end.
There's no water, no boat, no boatman, no cord;
No earth is there, no sky, no time, no bank, no ford.
You have forgotten the Self within,
Your search in the void will be in vain;
In a moment the life will ebb
And in this body you won't remain.
Be ever conscious of this, O friend,
You've to immerse within your Self;
Kabir says, salvation you won't then need,
For what you are, you would be indeed.
where will you go, O friend ?
There's no road to tread,
No traveler ahead,
Neither a beginning, nor an end.
There's no water, no boat, no boatman, no cord;
No earth is there, no sky, no time, no bank, no ford.
You have forgotten the Self within,
Your search in the void will be in vain;
In a moment the life will ebb
And in this body you won't remain.
Be ever conscious of this, O friend,
You've to immerse within your Self;
Kabir says, salvation you won't then need,
For what you are, you would be indeed.
Beings
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