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Sadhguru Jaggi Vasudev

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Those who have given themselves totally to me, even for a single moment, they do not have to worry about their liberation. Liberation is assured. To live gracefully or not, that is not assured. That is something that you have to earn. There is no other way.

The reason why sadhana is done is that life is not 100% in your hands. Many people may not run their full prarabdha, either because of injury, accident, disease or for any reason. Most people die in hospitals today because they are not running their full prarabdha. How many people die every day, without any ill health, just out of old age? It is a small percentage.

Sadhana is done so that you create a certain sense of awareness, and you are hastening the process of the dissolution of karma so that your prarabdha gets finished faster and faster. If you dissolve some aspects of your prarabdha – generally you are working towards the mental and emotional dimensions of your prarabdha – you can live in a blessed state for a longer period of your life. If you dissolve them, your physical prarabdha is still there, so you continue to live, but without the struggles of the mind and the emotions. That is a blessed state. When physical prarabdha is over, the body will drop itself. The possibility of liberation is so much higher.

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Robert Adams

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There was once a young girl who was brought up in a house of prostitution. This was her destiny, at the time. She couldn't get away from it. But she used to pray to Ramana Maharshi, "Oh Lord, if I must go this route, be with me. I'm not praying to change my life, if this is my destiny. But I'm praying that your strength and your love will always be with me."

Now across the street, there was a so called jnani, and he used to stand in front of the market place, telling everybody they're consciousness and absolute reality, preaching and screaming. This went on for years.

Finally the time came when they both died and they went before God. And God told the girl, "You have to go back to the earth, and you have to be a jnani." And he told the so called aspiring jnani," You have to go back to the earth as a snake." And the man said, "How come Lord? I extolled your virtues to everyone. I told all the people they were consciousness and they were absolute reality, and you send me back as a snake. What did I do?" And God said, "You have no heart. You come from the talking school. All you did with your life was to talk, talk, talk, talk, talk. But this girl gave me her heart. She surrendered to me. She didn't bemoan her fate. She just wanted me to be with her during her trials and tribulations. And I gave her the strength to carry on, so now she is free. But you still have a lot to learn. So you have to go back as a snake."

This makes us think. What are we really doing with our lives? We read lots of books, see lots of teachers, have a lot of head knowledge, but how many of us have given our hearts to God? And God is not far away. God is really the self. But in order to contact that self you have to have a lot of humility. To feel God’s grace means you have to surrender completely, have a lot of humility. You have to have the attitude, "I know nothing, you are everything." This kind of an attitude will set you free.

And yet, how many of us have an attitude like this? Many of us think to become a jnani, to become self-realized, we become proud, and you actually become more egotistical than you ever were before. We have a holier than thou attitude. This will never do it.

There is really no difference between a bhakta and a jnani. One surrenders to God, and they have no other life. They realize that whatever they do, it is God doing it. Therefore it’s good. They never complain. They never think of their problems. They think of others and their problems, rather than their own.

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Thirumandiram by Siddhar Thirumoolar

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2007 Lord Creates Activating Saktis Jnana and Kriya

Vaikhari and rest of Sounds,
Maya and rest of Impurities,
Purusha and rest of Tattvas illusory
--All these,
Acting on Saktis, Jnana and Kriya,
The Lord True from time immemorial made.

2008 Lord is Atom-Within-Atom

The Lord is the Beginning of all,
He is the Atom-within-the-atom;
Divide an atom within the atom,
Into parts one thousand,
They who can thus divide
That atom within the atom
May well near the Lord,
He, indeed, is the Atom-within-the-atom.

2009 Seek the Jnana Way of Lord

Tiny unto the seed
Of the spreading banyan tree
Is the atom that is Jiva;
If by fire of Jnana
Your way purifies,
The dark Pasas that malign you
May well driven away be;
Seek the Divine way,
The Dancing Lord shows you.

2010 Jiva and Siva Commingling Stand

He within the atom (Jiva),
And the atom (Jiva) within Him
Commingling stand,
They know this not;
The peerless Lord pervades all
Unintermittent, in creation entire.

2011 Size of Soul

To speak of the size of Jiva
It is like this:
Split a cow's hair soft
Into a hundred tiny parts;
And each part into a thousand parts divide;
The size of Jiva is that one of part
Of the one hundred thousand.

2012 Siva's Infinite Size

Infinite great is my Lord,
Yet within the littleness of this body
He dwells permeating;
He is the Lord Supreme
Whom the Celestials cannot know;
As much as your Tapas is
So much also is He known.

2013 Practise Yoga in Perserverence

You may not for Yoga inclined be,
But if your Guru Illumined teaches you,
You may yet accomplish it;
And so perservere
In lives several;
And seeing you thus practise,
Siva's Form will in your thought arise.

2014 Guru Illumines You

Harassed are you
By Maya's manifestations;
But when the Guru Illumined
By His grace lights you up
Your troubles entire cease;
The Jiva illumined in Jnana
Will Turiya State reach.

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Sufi Story

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One of the great Sufi Masters, Junaid, was asked this when he was dying. His chief disciple came close to him and asked, Master, you are leaving us. One question has always been in our minds but
we could never gather courage enough to ask you. Who was your Master? This has been a great curiosity among your disciples because we have never heard you talk about your Master.?

Junaid opened his eyes and said, It will be very difficult for me to answer because I have learned from almost everybody. The whole existence has been my Master. I have learned from every event that has happened in my life. And I am grateful to all that has happened, because out of all that learning I have arrived.

Junaid said, Just to satisfy your curiosity I will give you three instances.

Dog and the Begging Bowl

Once, I was very thirsty and I was going towards the river carrying my begging bowl, the only possession I had. When I reached the river a dog rushed, jumped into the river, started drinking.

I watched for a moment and threw away my begging bowl, because it is useless. A dog can do without it. I also jumped into the river, drank as much water as I wanted. My whole body was cool because I had jumped into the river. I sat in the river for a few moments, thanked the dog, touched his feet with deep reverence because he had taught me a lesson.

I had dropped everything, all possessions, but there was a certain clinging to my begging bowl. It was a beautiful bowl, very beautifully carved, and I was always aware that somebody might steal it. Even in the night I used to put it under my head as a pillow so nobody could snatch it away. That was my last clinging-the dog helped. It was so clear: if a dog can manage without a begging bowl, I am a man, why can't I manage? That dog was one of my Masters.”

The Patient Thief

Secondly, he continued, I lost my way in a forest and by the time I reached the nearest village that I could find, it was midnight. Everybody was fast asleep. I wandered all over the town to see if I could find somebody awake to give me shelter for the night, until finally I found one man. I asked him, It seems only two persons are awake in the town, you and I. Can you give me shelter for the night?

The man said, I can see from your gown that you are a Sufi monk…

The word Sufi comes from the word ‘suf’ which means wool, a woolen garment. The Sufis have used the woolen garment for centuries; hence they are called Sufis because of their garment. The man said, I can see you are a Sufi and I feel a little embarrassed to take you to my home. I am perfectly willing, but I must tell you who I am. I am a thief. Would you like to be a guest of a thief?

For a moment, I hesitated. The thief said, Look, it is better I told you. You seem hesitant. The thief is willing but the mystic seems to be hesitant to enter into the house of a thief, as if the mystic is weaker than the thief. In fact, I should be afraid of you. You may change me, You may transform my whole life! Inviting you means danger, but I am not afraid. You are welcome. Come to my home. Eat, drink, go to sleep, and stay as long as you want, because I live alone and my earning is enough. I can manage for two persons. And it will be really beautiful to chit-chat with you of great things. But you seem to be hesitant?

And then I became aware that it was true. He asked to be forgiven. He touched the feet of the thief and he said, Yes, my rootedness in my own being is yet very weak. You are really a strong man and I would like to come to your home. And I would like to stay a little longer, not only for this night. I want to be stronger myself!

The thief said, Come on! He fed the Sufi, gave him something to drink, helped him to prepare for sleep and he said, Now I will go. I have to do my own thing. I will come back early in the morning. Early in the morning the thief came back. Junnaid asked, Have you been successful?

The thief said, No, not today, but I will see tomorrow.

And this happened continuously, for thirty days: every night the thief went out, and every morning he came back empty-handed. But he was never sad, never frustrated–no sign of failure on his face, always happy –and he would say, It doesn't matter. I tried my best. I could not find anything today again, but tomorrow I will try. And, God willing, it can happen tomorrow if it has not happened today.

After one month I left, and for years I tried to realize the ultimate, and it was always a failure. But each time I decided to drop the whole project I remembered the thief, his smiling face and his saying, God willing, what has not happened today may happen tomorrow.

Junnaid said, I remembered the thief as one of my greatest Masters. Without him I would not be what I am.

The Lit Candle

And third, he said, I entered into a small village. A little boy was carrying a lit candle, obviously going to the small temple of the town to put the candle there for the night.

And Junaid asked, Can you tell me from where the light comes? You have lighted the candle yourself so you must have seen. What is the source of light?

The boy laughed and he said, Wait! And he blew out the candle in front of Junaid. And he said, You have seen the light go. Can you tell me where it has gone? If you can tell me where it has gone I will tell you from where it has come, because it has gone to the same place. It has returned to the source.

And Junaid said, I had met great philosophers but nobody had made such a beautiful statement: It has gone to its very source. Everything returns to its source finally. Moreover, the child made me aware of my own ignorance. I was trying to joke with the child, but the joke was on me. He showed me that asking foolish questions. From where has the light come is not intelligent. It comes from nowhere, from nothingness, and it goes back to nowhere, to nothingness.

Junaid said, I touched the feet of the child. The child was puzzled. He said, Why you are touching my feet? And I told him, You are my Master–you have shown me something. You have given me a great lesson, a great insight.

Since that time, Junnaid said, I have been meditating on nothingness and slowly, slowly I have entered into nothingness. And now the final moment has come when the candle will go out, the light will go out. And I know where I am going to the same source. I remember that child with gratefulness. I can still see him standing before me, blowing out the candle.

No situation is without a lesson, no situation at all.

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A beautiful story is told about a great mystic, Nagarjuna:

He was a fakir, but he was loved by all real seekers. A queen asked him one day to come to the palace, to be a guest in the palace. Nagarjuna went. The queen asked him a favour.

Nagarjuna said, "What do you want?"

The queen said, "I want your begging bowl."

Nagarjuna gave it -- that was the only thing he had -- his begging bowl. And the queen brought a golden begging bowl, studded with diamonds and gave it to Nagarjuna. She said, "Now you keep this. I will worship the begging bowl that you have carried for years -- it has some of your vibe. It will become my temple. And a man like you should not carry an ordinary wooden begging bowl -- keep this golden one. I have had it made specially for you."

It was really precious. If Nagarjuna had been an ordinary mystic he would have said, "I cannot touch it. I have renounced the world." But for him it was all the same, so he took the bowl.

When he left the palace, a thief saw him. He could not believe his eyes: "A naked man with such a precious thing! How long can he protect it?" So the thief followed....

Nagarjuna was staying outside the town in a ruined ancient temple -- no doors, no windows. It was just a ruin. The thief was very happy: "Soon Nagarjuna will have to go to sleep and there will be no difficulty -- I will get the bowl."

The thief was hiding behind a wall just outside the door -- Nagarjuna threw the bowl outside the door. The thief could not believe what had happened. Nagarjuna threw it because he had watched the thief coming behind him, and he knew perfectly well that he was not coming for him -- he was coming for the bowl, "So why unnecessarily let him wait? Be finished with it so he can go, and I can also rest."

"Such a precious thing! And Nagarjuna has thrown it so easily." The thief could not go without thanking him. He knew perfectly well that it had been thrown for him. He peeked in and he said, "Sir, accept my thanks. But you are a rare being -- I cannot believe my eyes. And a great desire has arisen in me. I am wasting my life by being a thief -- and there are people like you too? Can I come in and touch your feet?"

Nagarjuna laughed and he said, "Yes, that's why I threw the bowl outside -- so that you could come inside."

The thief was trapped. The thief came in, touched the feet... and at that moment the thief was very open because he had seen that this man was no ordinary man. He was very vulnerable, open, receptive, grateful, mystified, stunned. When he touched the feet, for the first time in his life he felt the presence of the divine.

He asked Nagarjuna, "How many lives will it take for me to become like you?"

Nagarjuna said, "How many lives? -- it can happen today, it can happen now!"

The thief said, "You must be kidding. How can it happen now? I am a thief, a well-known thief The whole town knows me, although they have not yet been able to catch hold of me. Even the king is afraid of me, because thrice I have entered and stolen from the treasury. They know it, but they have no proof. I am a master thief -- you may not know about me because you are a stranger in these parts. How can I be transformed right now?"

And Nagarjuna said, "If in an old house for centuries there has been darkness and you bring a candle, can the darkness say, 'For centuries and centuries I have been here -- I cannot go out just because you have brought a candle in. I have lived so long'? Can the darkness give resistance? Will it make any difference whether the darkness is one day old or millions of years old.

The thief could see the point: darkness cannot resist light; when light comes, darkness disappears. Nagarjuna said, You may have been in darkness for millions of lives -- that doesn't matter -- but I can give you a secret, you can light a candle in your being."

And the thief said, "What about my profession? Have I to leave it?"

Nagarjuna said, "That is for you to decide. I am not concerned with you and your profession I can only give you the secret of how to kindle a light within your being, and then it is up to you."

The thief said, "But whenever I have gone to any saints, they always say, 'First stop stealing -- then only can you be initiated.'"

It is said that Nagarjuna laughed and said, "You must have gone to thieves, not to saints. They know nothing. You just watch your breath -- the ancient method of Buddha -- just watch your breath coming in, going out. Whenever you remember, watch your breath. Even when you go to steal, when you enter into somebody's house in the night, go on watching your breath. When you have opened the treasure and the diamonds are there, go on watching your breath, and do whatsoever you want to do -- but don't forget watching the breath."

The thief said, "This seems to be simple. No morality? No character needed? No other requirement?"

Nagarjuna said, "Absolutely none -- just watch your breath."

And after fifteen days the thief was back, but he was a totally different man. He fell at the feet of Nagarjuna and he said, "You trapped me, and you trapped me so beautifully that I was not even able to suspect. I tried for these fifteen days -- it is impossible. If I watch my breath, I cannot steal. If I steal, I cannot watch my breath. Watching the breath, I become so silent, so alert, so aware, so conscious, that even diamonds look like pebbles. You have created a difficulty for me, a dilemma. Now what am I supposed to do?"

Nagarjuna said, "Get lost! -- whatsoever you want to do. If you want that silence, that peace, that bliss, that arises in you when you watch your breath, then choose that. If you think all those diamonds and gold and silver is more valuable, then choose that. That is for you to choose! Who am I to interfere in your life?"

The man said, "I cannot choose to be unconscious again. I have never known such moments. Accept me as one of your disciples, initiate me."

Nagarjuna said, "I have initiated you already."

Source: Osho

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Yoga Vashishta

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KING JANAKA: When he rose in the morning, king Janaka thus reflected in his own mind: O unsteady mind! This worldly life is not conducive to your true happiness. Hence, reach the state of equanimity. It is in such equanimity that you will experience peace, bliss and the truth. Whenever you create perverse thinking in yourself, out of your wantonness, it is then that this world illusion begins to expand and spread out. It is when you entertain desire for pleasures that this world illusion sprouts countless branches. It is thought that gives rise to this network of world-appearance. Hence, abandon this whim and fancy and attain equanimity. Weigh in the balance of your wisdom the sense-pleasures on one side and the bliss of peace on the other.

Whatever you determine to be the truth, seek that. Give up all hopes and expectations, and freed from the wish to seek or to abandon, roam about freely. Let this world-appearance be real or unreal, let it arise or set; but, do not let its merits and demerits disturb your equanimity. For at no time do you have a real relationship with this world-appearance: it is only because of your ignorance that such a relationship has appeared in you. O mind, you are false, and this world-appearance is also false; hence there is a mysterious relation ship between you two—like the relationship between the barren woman and her son. If you think that you are real and that the world is unreal, how can a valid relationship exist between the two? On the other hand, if both are real, where then is the justification for exultation and sorrow? Hence, abandon sorrow and resort to deep contemplation. There is nothing here in this world which can lead you to the state of fullness. Hence, resolutely take refuge in courage and endurance, and overcome your own waywardness.

VASISHTA: Having reached the understanding already described, Janaka functioned as the king and did all that was necessary, without getting befuddled and with a great strength of mind and spirit. In fact, he moved about as if he were continually in a state of deep sleep.

The light of self-knowledge (cid-atma) arose in his heart, free from the least taint of impurity and sorrow, even as the sun rises on the horizon. He beheld everything in the universe as existing in cosmic power (cid-sakti). Endowed with self-knowledge, he saw all things in the self which is infinite. Knowing that all that happens happens naturally, he neither experienced elation nor suffered depression, and remained in unbroken equanimity. Janaka had become a liberated one while still living (jivanmukta). Remaining forever in the consciousness of the infinite, he experienced the state of non-action, even though he appeared to others to be ever busy in diverse actions.

Janaka attained whatever he did by dint of his own inquiry. Similarly, one should pursue the inquiry into the nature of truth till one reaches the very limits of such inquiry.

Self-knowledge or knowledge of truth is not had by resorting to a guru (preceptor) nor by the study of scripture, nor by good works: it is attained only by means of inquiry inspired by the company of wise and holy men. One’s inner light alone is the means, naught else. When this inner light is kept alive, it is not affected by the darkness of inertia.

Whatever sorrows there may be that seem to be difficult to overcome are easily crossed over with the help of the boat of wisdom (the inner light). He who is devoid of this wisdom is bothered even by minor difficulties. The effort and the energy that are directed by the people in worldly activities should first be directed to the gaining of this wisdom. One should first destroy the dullness of wit which is the source of all sorrow and calamities and which is the seed for this huge tree of world-appearance.

Wisdom or the inner light is like the legendary precious stone, O Rama, which bestows on its owner whatever he wishes to have. When one's intelligence and understanding are properly guided by this inner light, one reaches the other shore; if not, one is overcome by obstacles.

Defects, desires and evils do not even approach that man of wisdom whose mind is undeluded. Through wisdom (in the inner light) the entire world is clearly seen as it is; neither good fortune nor misfortune even approach one who has such clear vision. The darkness of ego-sense which veils the self is dispelled by wisdom (inner light). He who seeks to be established in the highest state of consciousness should first purify his mind by the cultivation of wisdom or by the kindling of the inner light.

O Rama, thus do inquire into the nature of the self, even as Janaka did. Neither god, nor rites and rituals (or any action) nor wealth nor relatives are of any use in this; to those who are afraid of the world-illusion only self-effort as self-inquiry is capable of bringing about self-knowledge. This ocean of world-appearance can be crossed only when you are firmly established in supreme wisdom, when you see the self with the self alone and when your intelligence is not diverted or colored by sense-perceptions.

Thus have I narrated to you how king Janaka attained self knowledge as if by an act of grace which caused the knowledge to drop from heaven, as it were. When the limited and conditioned feeling 'I am so-and-so' ceases, there arises consciousness of the all-pervading infinite. Hence, O Rama, like Janaka, you too abandon in your heart the false and fanciful notion of the ego-sense. When this ego-sense is dispelled, the supreme light of self-knowledge will surely shine in your heart. He who knows ’I am not', "Nor does the other exist’, ’Nor is there non-existence’, and whose mental activity has thus come to a standstill, is not engrossed in acquisitiveness. O Rama, there is no bondage here other than craving for acquisition and the anxiety to avoid what one considers undesirable.

They in whom the twin-urges of acquisition and rejection have come to an end do not desire anything nor do they renounce anything. The mind does not reach the state of utter tranquility till these two impulses (of acquisition and rejection) have been eliminated. Even so, as long as one feels ’this is real’ and ’this is unreal’, his mind does not experience peace and equilibrium. How can equanimity, purity or dispassion arise in the mind of one who is swayed by thoughts of ’this is right’, ’this wrong’, ’this is gain’, ’this is loss’? When there is only one Brahman (which is forever one and the many) what can be said to be right and what wrong?

Desirelessness (absence of all expectations), fearlessness, unchanging steadiness, equanimity, wisdom, non-attachment, non-action, goodness, total absence of perversion, courage, endurance, friendliness, intelligence, contentment, gentleness, pleasant speech — all these qualities are natural to one who is free from the instincts of acquisition and rejection: and even those qualities are non intentional and spontaneous.

One should restrain the mind from flowing downward, even as the flow of a river is blocked by the construction of a dam. Cut down the mind with the mind itself. Having reached the state of purity, remain established in it right now. Rooted in equanimity, doing whatever happens to be appropriate in all situations and not even thinking about what has thus befallen you unsought, live a non-volitional life here. Such is the nature of the Lord, who may therefore be said to he both the doer and the non-doer of all actions here.

You are the knower of all— the self. You are the unborn being, you are the supreme Lord; you are non-different from the self which pervades everything. He who has abandoned the idea that there is an object of perception which is other than the self is not subjected to the defects born of joy and grief. He is known as a yogi. He who is confirmed in his conviction that the infinite consciousness alone exists, is instantly freed from the thoughts of pleasure and is therefore tranquil and self-controlled.

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The Upanishads

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The mind may be said to be of two kinds,
Pure and impure. Driven by the senses
It becomes impure; but with the senses
Under control, the mind becomes pure.

It is the mind that frees us or enslaves.
Driven by the senses we become bound;
Master of the senses we become free.
Those who seek freedom must master their senses.

When the mind is detached from the senses
One reaches the summit of consciousness.
Mastery of the mind leads to wisdom.
Practice meditation. Stop all vain talk.
The highest state is beyond reach of thought,
For it lies beyond all duality.

Keep repeating the ancient mantram OM
Until it reverberates in your heart.

Brahman is indivisible and pure;
Realize Brahman and go beyond all change.
He is immanent and transcendent.
Realizing him, sages attain freedom
And declare there are no separate minds.
They have but realized what they always are.

Waking, sleeping, dreaming, the Self is one.
Transcend these three and go beyond rebirth.

There is only one Self in all creatures.
The One appears many, just as the moon
Appears many, reflected in water.
The Self appears to change its location
But does not, just as the air in a jar
Changes not when the jar is moved about.
When the jar is broken, the air knows not;
But the Self knows well when the body is shed.

We see not the Self, concealed by maya;
When the veil falls, we see we are the Self.

The mantram is the symbol of Brahman;
Repeating it can bring peace to the mind.

Knowledge is twofold, lower and higher.
Realize the Self; for all else is lower.
Realization is rice; all else is chaff.

The milk of cows of any hue is white.
The sages say that wisdom is the milk
And the sacred scriptures are the cows.

As butter lies hidden within milk,
The Self is hidden in the hearts of all.
Churn the mind through meditation on it;
Light your fire through meditation on it:
The Self, all whole, all peace, all certitude.

“I have realized the Self,” declares the sage,
“Who is present in all beings.
I am united with the Lord of Love;
I am united with the Lord of Love.”

OM shanti shanti shanti

~ Amritabindu Upanishad

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Sadhguru Jaggi Vasudev

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The bark of a dog, the chirping of a bird, the drone of the insects, the full-throated symphony of the frogs, the drum, and the sacred chant are all the same to the divine ear.

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Unexplainable knowledge
will take charge for you.

Supreme activity, unheard of,
will take charge for you.

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Annamalai Swami

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Q. How am I to know if I am making any progress in my meditation?

AS: Those who meditate a lot often develop a subtle form of ego. They become pleased with the idea that they are making some progress; they become pleased with the states of peace and bliss that they enjoy; they become pleased that they have learned to exercise some control over their wayward minds; or they may derive some satisfaction from the fact that they have found a good guru or a good method of meditation.

All these feelings are ego feelings. When ego feelings are present, awareness of the Self is absent. The thought 'I am meditating’ is an ego thought. If real meditation is taking place, this thought cannot arise.

Don't worry about whether you are making progress or not.
Just keep your attention on the Self twenty-four hours a day.
Meditation is not something that should be done in a particular position at a particular time. It is an awareness and an attitude that must persist throughout the day. To be effective, meditation must be continuous.

If you want to water a field you dig a channel to the field and send water continuously along it for a lengthy period of time.

If you send water for only ten seconds and then stop, the water sinks into the ground even before it reaches the field. You will not be able to reach the Self and stay there without a prolonged, continuous effort. Each time you give up trying, or get distracted, some of your previous effort goes to waste.

Continuous inhalation and exhalation are necessary for the continuance of life. Continuous meditation is necessary for all those who want to stay in the Self.


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Sri Ramakrishna

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Pandit Shiva Nath Shastri, the Minister of the Sadharan Brahmo Samaj, writes thus in ' The Modern Review, Nov., 1910, of a meeting with Sri Ramakrishna:

A Christian preacher of Bhowanipur, who was my personal friend, once accompanied me on my visit to Ramakrishna. When I introduced my friend to him, I said - "Today I bring a Christian preacher to you, who having heard of you from me, was very eager to see you." Whereupon the Saint bowed his head to the ground and said,"I bow again and again at the feet of Jesus."

Then took the following conversation:

My Christian friend: How is it, sir, that you bow at the feet of Christ? What do you think of Him?

Ramakrishna: Why, I look upon Him as an Incarnation of God.

My friend: Incarnation of God! Will you kindly explain what you mean by it?

Ramakrishna: An Incarnation like our Rama or Krishna. Don't you know there is a passage in the Bhagavata where it is said that the Incarnations of Vishnu or the Supreme Being are innumerable?

My Friend: Please explain further; I do not quite understand it.

Ramakrishna: Just take the case of the ocean. It is a wide and almost infinite expanse of water. But owing to special causes, in special parts of this wide sea, the water becomes congealed into ice.
When reduced to ice it can be easily manipulated and applied to special uses. An Incarnation is something like that. Like that infinite expanse of water, there is the Infinite Power, immanent in matter and mind, but for some special purposes, in special regions, a portion of that Infinite Power, as it were, assumes a tangible shape in history, that is what you call a great man; but he is, properly speaking, a local manifestation of the all-pervading Divine Power; in other words, an Incarnation of God. The greatness of men is essentially the manifestation of Divine Energy.

My friend: I understand your position, though we do not quiet agree with it. (Then turning to me) - I should like to know what my Brahmo friends would say to this.

Ramakrishna: Don't talk of them, they do not see it in that light.

Myself (addressing Ramakrishna): Who told you, sir, that we do not believe that the greatness of the great teachers of humanity was a Divine communication, and in that sense they were Incarnations of a Divine Idea?

Ramakrishna: Do you really believe it to be so? I did not know that. Think not that Rama and Sita, Krishna and Radha, were mere allegories and not historical personages; or that the scriptures are true only in their inner or esoteric meaning. Nay, there must have been human beings of flesh and blood who personified the ideals of Rama and Sita, and because they were also divinities, their lives can be interpreted both historically and allegorically.

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My problem is that I have known something within myself that no one around knows, and I know the significance of this. I know what it means to be with this or not to be with this. For nothing in the universe would I want to be deprived of what I have within me right now, because this is much more
than anything else. I am talking in this context. For someone else, the uncle’s daughter’s friend’s
birthday may be more exciting than this.

It is unfortunate if your life passes away without knowing the profoundness of your existence. Missing that possibility is tragic. But even to know that something tragic is happening, you need a certain awareness. Millions and millions of people are born and will go through life without knowing anything, and they will die without even a pang of wanting to know. The fact that you are sitting here means you at least had one pang of wanting to know something beyond your limitations. You should not ignore that.

That pang, that longing to know is very important and significant. That must be fueled and nurtured. It must become such a longing that you cannot live without knowing. But because you do not know what to do, you have to wait. Whatever you do is wrong. The compassionate Buddha called everyone in the world a fool. Even I think so, but I do not say that because I am in the 21st century. Twenty-five centuries ago, he could say what he wanted. Today, you must be politically correct. Even if the politics are stupid, you have to adjust to it and say utterly idiotic things that do not make any life sense.

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Life has no use at all, declared Adiyogi. It is simply a phenomenon. Little acts have purpose. But life is not framed within the narrow grid of utility. It is beyond frames. It is beyond grids. It is beyond utility. If you have a taste of this existence beyond purpose, of life beyond sense, you are enlightened.

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Once, even the Lord wanted to know the nature of these sensual pleasures that Sundara relished so ardently in Parava's company(his wife). Sundara retorted cleverly: "Can a spoon know the taste of the dish? Can the eye feast on its own beauty? Can the bedspread enjoy its own softness? You alone are the essence of all enjoyments, being their indweller. Being Your form, everything seen and unseen, derives its quality that is sought after. Dancing to the tunes of the five senses, the ignorant fool that I am, rush after fleeting things, forsaking Your lotus feet, which are their prop and essence. Forgive my temerity to babble like this in your presence." Saying this he fell prostrate at the Lord's feet and then stood silent like a humble servant. Tyagesha, satisfied with his mature eloquence, decided to impart to him the non-dual teaching, in the presence of sages like Sanaka, etc:

Hearken O Sundara!

I Am the actionless, pure, peaceful, taintless, unadulterated, perfect, immanent Light. You are That, for sure. In the beginning I alone Am.

Upon the annihilation of everything, that which remains as the eternal and impartite residuum am I.
Dwelling as the thumb-sized Purusha in the heart cavern am I, the Absolute (Purna) One.
Meditating upon Me, the source of their pure hearts, ascetics realize their True Self.
At my command the mind dissolves, the vital airs(pranas) traverse from the heart and also desert the body, like the waters from a perforated pot.
Though all the beings arise and subside in Me, I remain immutable like the pure sky that is untainted by the traversing clouds.
The consciousness pervading Brahma down to a stump of grass Am I - realizing thus the jiva escapes the repetitive existence.
That principle by which the eye sees form, the ear hears sound and the tongue tastes flavors AM I, being the one power behind all the senses.
Just as the light of a small lamp is paled in the sunlight, even so, the brilliance of all luminaries of the cosmos put together becomes drowned in the light of my Being.
As the army follows its commander, so does everything follow Me.
Just as downpours or droughts of whatever magnitude cannot cause the ocean to wax or wane, so creation or dissolution of the universe cannot affect Me.
Can the wavering image of the moon reflected in the agitated water of a pot, or the scenes in a transient dream be real? So is the universe!
There is a pair of birds on a tree. While one bird(jiva) savours all the tasty fruits and reaps the sour 'fruits' thereby, the other (Shiva) remains a witness, watching the show. Entangled in the worldly pursuits, all the innumerable jivas revel in Me like drops in the ocean. Realizing this one transcends birth.
No amount of logic can reveal Me. Only the immaculate wisdom of the Upanishads can lead to Me like a lamp illuminating the objects around. By Bhakti alone the Upanishadic wisdom shall dawn. This Bhakti is the result of My grace achieved by unswerving and unconditional surrender to Me. Then, one shall be rid of sorrow.
Ishvara Himself unfolds and withdraws the manifold universe like the spider's web. This knowledge leads to liberation.
He who surrenders to Me, the Parameshvara reigning over the hearts of all, shall be saved, even if he be a dunce.

O Sundara ! This knowledge of the Vedanta has been imparted to you. This wisdom shines in those who are unattached, and bestows on them emancipation. By matchless devotion, earnestness and austerities, one shall win the Guru's grace and has his doubts cleared.
As you have surrendered to Me, body and soul, you have been enlightened by Me with this partless knowledge of Brahman.
The snake after sloughing does not care for the old skin. So should you, having known Me, not dwell in the activities of the world.
May you be enlightened by this Chinmudra of mine and escape the vicious world cycle.

Saying this, the Lord Tyagesha demonstrated the knowledge-bestowing Chinmudra. Sundara and the pious sages like Sanaka and Sanandana got their doubts cleared and with hearts brimming with the non-dual wisdom, devotion and joy, they repeatedly prostrated and saluted the Lord Tyageshvara. Meditating on the Chinmudra, they were established in tapas.
Residing in Parava's mansion in Kamalalayam, Sundara spent his time sweet in the joyous services of the Lord by singing many hymns in chaste Tamil. Gradually, he was purified of the act of having engaged the Lord as a meditator to wed Parava,

Those who read or listen to this wondrous story become liberated by the Lord's grace.

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Robert Adams

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There have been those few people in the world who have gone beyond birth and death. There have been those people, very few, who know the secrets, the answers to life, to the mysteries of life. Yet they can do nothing for you until you can find out yourself who you really are, what you really are, what you're all about.

For if you believe you were born you begin to accumulate knowledge, as soon as you're born. You become aware of your environment, then you become aware of other people. Your parents feed you all kinds of knowledge and all this does is expand your ego. Your ego begins to live. It's fattened up by thoughts, knowledge. Just like the body is fattened up by food. When you're about four or five years old you go play out in the street with your friends, you acquire further knowledge. You go to your particular church or school, you acquire further knowledge. And the more you grow up the more knowledge you receive. And the ego expands and expands until you believe you know something. When you believe you know something the ego has taken over completely and you become an ego. So when some of us believe there must be an answer, or this is not the answer, there must be an answer to the riddle of life, we start to give ourselves further knowledge by reading books, searching out teachers, listening to lecturers and we receive further knowledge. It appears to help but it's fooling you. The appearance is a lie.

You become intellectual, you're able to debate, you acquire more knowledge at university, you study philosophy and soon you become a walking encyclopaedia. You're now filled with knowledge, filled with relative knowledge, worldly knowledge. Has this done the world any good? Look at the precarious condition the world is in. Has all the knowledge of lawyers, politicians, doctors, indian chiefs done this world any good? Knowledge seems to be destroying this world not making it a better place in which to live. The great secret is we have to unlearn everything we've learnt if we wish to become free and liberated. No matter how many times I say this to you, you're still acquiring more knowledge, some of you. Think of the books you read recently. The news you've watched on TV. The newspapers you read. Aren't you acquiring more and more knowledge? What is this knowledge doing for you? Expanding your ego and your ego grows and grows and encompasses the whole world, the whole universe. You have complete knowledge of the universe, of the world in which you live and you think this is going to free you. Freedom comes when you're empty, when you know nothing.

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Sri Sri Sankara along with his disciples once visited Sri Vishwanatha Temple at Kasi. After taking bath in Ganga he headed straight to the temple. At the temple in front of Lord Vishwanatha, Sri Sri Sankara began to seek pardon to the three sins he had committed. His disciples were surprised and wondered what those sins could be for which Acharya was doing Prayaschitta (Atonement).

One of the disciples out of curiosity to know about the three sins that Acharya had committed asked Sri Sri Sankara about it. Sri Sri Sankara explained, “Though I believe that Absolute is Sarvavyapta (Omnipresent) and had expressed so in many of my works, I have come all the way to Kasinagara to have His darshana, as if He was present only in Kasinagara. I have committed the sin of saying one thing and doing the other. This is my first sin.

Taittriya Upanishad says, “Yatho Vacho Nivartante Aprapya Manasa Sah.”(The words return and mind fails to comprehend Him). Though I knew that He is beyond the realm of thoughts and words, I have made an attempt of describing Him by words in “Sri Kasi Vishwanatha Ashtakam.” Again I have committed the sin of not practicing what I preached. This is my second sin.

Now the third sin, in my “Nirvana Shatakam” I had written clearly,

Na Punyam Na Papam Na Saukhyam Na Dukham
Na Mantro Na Teertham Na Veda Na Yajnaha
Aham Bhojanam Naiva Bhojyam Na Bhokta
Chidananda Rupah Shivoham Shivoham

I have neither higher nor lower merits. Nor pleasure or pain, I do not need sacred chants, nor I need to go on pilgrimages. I do not need scriptures, rituals, or sacrifices (yajnas). I am neither the enjoyed nor the enjoyer, nor enjoyment. I am the form of Consciousness-Bliss. I am auspicious, I am auspicious.

Yet, here I am standing in front of the Lord praying for the atonement of my sins. This is the third sin.

The profound insight in this episode in the life of Sri Sri Sankara’s reveals the importance of harmony in our thought, word, and deed. If one has the keenness to attain Absolute he has to maintain harmony in his thoughts as well as words and deeds. No matter how good our intentions are, the world looks for our presentation. But no mater how good our presentation is Absolute looks for our intentions. It is said, Manas Ekam vachas Ekam, karman Ekam Mahatmanam, Manas Anyatha vachas Anyatha, karman Anyatha Duratmanam. (Superior people are those who have perfect harmony in their thoughts, words and deeds, Inferior are those who lack harmony).

Source : https://www.speakingtree.in/blog/the-three-sins-of-sri-sri-sankara

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Someone who is a karmayogi, who believes in the path of action, says, there is no need of God, Guru, the company of saints and sages, and so forth. Is this correct?

Ma- The Sankhya philosophy also is of a similar opinion. The existence of God cannot be proved by the mind. You concentrate on God in order to transcend the individual mind. When the Lord Buddha was asked whether God existed or not, He kept silent. One will have to accept whatever anyone advocates, in the light of his particular state, sadhana and experience. Each ones practice depends on the stage he has reached and on the nature of his particular line of approach. Where the question of belief and explanation arises, there it is like this. When a salt doll enters the sea, it is dissolved and mingles with the water. In the state beyond mind and intelligence there is no reply. There-about what is one to speak and who speaks? There, I do not see any others, I do not go anywhere, do not accept anything from anyone, do not eat anyone’s food. There is no question at all of talking. Whether you call it inert or undecaying—everything is all right. Here to ask questions or not to ask is equal. To be satisfied by knowing this from heresay will not do: the progress of one’s sadhana will thereby be arrested. One must experience this for oneself. Someone told the following incident:
In the course of doing puja, a man was performing the ceremony of instilling life into an earthen pitcher. All of a sudden the pitcher began to talk and related to him the story of its life. “When I was still earth I was lying somewhere and people came and walked on me. Then someone eased himself over me. I bore everything. One day a man came and broke me up. This also I endured. He put me into a basket, carried me away on his head and deposited me in some place. A little later he took a stick and beat me mercilessly. After putting cold water on me he went away. For a short while I felt at peace. But he returned and kneaded me first with his feet and then formed me into a ball with his hands. Thereafter I was put on a potter’s wheel. I was turned round and round and by the potter’s hand moulded until I became a pitcher. Carefully he placed me on the ground. For a few days I was exposed to the sunshine. Sometimes I had to bear extreme cold and sometimes scorching heat. Then I was put on a fire. What a huge fire it was and how terribly the flames burned! When I had been baked red and hard and solid, I was carefully taken off the fire and put away. One day I was carried to the market together with other pitchers. Those who wanted to buy me took me up and banged me hard. Finally someone bought me for money and took me away. And now I am sitting here, filled to the brim with Ganges water. Look, if you can develop similar patience and forbearance your life will become a vessel for the sacred waters of the Ganges. Be enduring as earth. Then you also will be worshipped by the people. Divine life will be awakened in you.

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Sri Anandamayi ma

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Q- If a householder devotee is in trouble, is it right for him to pray to God for redress?

Ma- Various attitudes may be taken. There are those who have dedicated themselves entirely to God. They say; “My Lord, whatever you may do, howsoever you may keep me, it is all right.” According to the state of people’s minds their conditions differ. Some are at a stage where they just cannot help but pray. Others, when visited by trials and misfortunes feel disappointed with God and drop their religious practices. On the other hand there are persons who turn to God more eagerly when in sorrow. And some remember Him with greater fervour when they are happy. In all circumstances He is the great Healer. Therefore many are moved to appeal to Him in trouble. Then again a state comes when one does not anymore feel the inclination to pray to Him for relief in adversity, pain, ill luck, and so forth. To invoke God is always good. For whatever reason you may pray, from whatever motive- at least start praying to Him! Be it for alleviation of distress or for Enlightenment, be it even for wealth and possessions. The wise ever live in the remembrance of God.

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Sri Nisargadatta Maharaj

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Do not try to know the truth, for knowledge by the mind is not true knowledge. But you can know what is not true, which is enough to liberate you from the false. The idea that you know what is true is dangerous, for it keeps you imprisoned in the mind. It is when you do not know that you are free to investigate. And there can be no salvation without investigation, because non-investigation is the main cause of bondage.

Keep very quiet and watch what comes to the surface of the mind. Reject the known, welcome the so far unknown and reject it in its turn. Thus you come to a state in which there is no knowledge, only being, in which being itself is knowledge.

Source: I AM THAT

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Do not love half lovers.
Do not entertain half friends.
Do not indulge in works of the half talented.
Do not live half a life and do not die a half death.

If you choose silence, then be silent.
When you speak, do so until you are finished.
Do not silence yourself to say something
And do not speak to be silent.
If you accept, then express it bluntly,
Do not mask it.
If you refuse, then be clear about it
for an ambiguous refusal
is but a weak acceptance.

Do not accept half a solution.
Do not believe half truths.
Do not dream half a dream.
Do not fantasize about half hopes.

Half a drink will not quench your thirst,
Half a meal will not satiate your hunger.
Half the way will get you no where,
Half an idea will bear you no results.

Your other half is not the one you love.
It is you in another time
yet in the same space;
It is you when you are not.

Half a life is a life you didn’t live,
A word you have not said,
A smile you postponed,
A love you have not had,
A friendship you did not know.

To reach and not arrive,
Work and not work,
Attend only to be absent.
What makes you a stranger to them
closest to you and they strangers to you?

The half is a mere moment of inability
but you are able for you are not half a being.
You are a whole that exists
to live a life not half a life.

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Robert Adams

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When you know that you have
a short time in this existence,

you do not stop here
to play games of life,

you try to find yourself
and become free as fast as you can.

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It is not the outer objects that entangle us.
It is the inner clinging that entangles us.

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Paramahansa Yogananda

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Yogananda describing his disciple Rajarsi Janakananda - “ You are the Hindu yogi of Himalayan hermitages of the past who was sent in this life as an American prince, a Western Maharaja Yogi, to light the lamp of yoga in many groping hearts. “ and “ I gave Kriya Yoga initiation to Rajarsi Janakananda shortly after I had met him; and since then I have never seen him when he was not inwardly communing with God. A Westerner has stepped forth to show the world the worth in daily life of yoga training. Through him the lives of many will be profoundly changed and turned toward God.” When James J. Lynn first met Paramahansa Yogananda in 1932, he was a self-made millionaire who had risen from a poverty-stricken boyhood to become one of the most successful businessmen in America. Yet, as he later recounted: “I was a totally frustrated man. I had thought money could give me happiness, but nothing seemed to satisfy me. I lived in a state of nervousness, a state of strain, an inward state of uncertainty.” That meeting with Yogananda transformed the life of this great American disciple, later known as Rajarsi Janakananda. Rajarsi is a spiritual title meaning royal rishi; Janakananda means the bliss of Janaka. Janaka was a great king as well as a fully Self-realized master of ancient India. Janakananda began practicing Kriya Yoga under the Master’s direction, and his rise to spiritual eminence was as meteoric as his material advancement had been. “I have learned to live by inward joy,” he declared. Paramahansa Yogananda often spoke of his exalted spiritual stature, and would say to the other disciples, “I hope you will all follow his saintly example.” Yogananda wrote in his Autobiography of a Yogi: "An American businessman of endless responsibilities (as head of a company with vast oil interests ) he nevertheless finds time daily for long and deep Kriya Yoga meditation. Leading thus a balanced life, he has attained in samadhi the grace of unshakable peace. His role in this life just as Lahiri Mahasaya had demonstrated, was to be in the world but not of it: to show the effect that Kriya can have in those who carry worldly responsibilities as householders." Such was Janakananda’s receptivity that at that very first meeting the Guru was able to transmit to him the experience of samadhi, ecstatic union with God. Yogananda explained that his soul was ripe for the experience. When Janakananda received the Kriya technique he said “ Life boils within my spine, I have found God. “ After practicing the Kriya techniques for a while he also said “ I became aware that I was able to sit very still; I was motionless; I didn't seem to be breathing. I wondered about it and looked up at Paramahansaji. A deep white light appeared, seeming to fill the entire room. I became a part of that wondrous light. Since that time I have been free from nervousness. Not until my experience of the healing light did I realize that I had found entrance into a spiritual realm previously unknown to me. Ordinarily man is conscious only of his thoughts and of the material world that he can smell, taste, touch, see, and hear. But he is not conscious of the soul deep within him. He doesn't know anything about That which is behind the scenes, just behind the thoughts and senses. One should learn to realize the presence of this Life, the real Life; and attain the union of his own consciousness with that Life. On the path of Self-Realization one becomes alive again. He actually lives. He feels the divine Life within him. He experiences the union of his individual soul with the universal Spirit. The Self-Realization path as taught by Paramahansaji is scientific. It is a combination of yoga and devotion to God. Together, yoga and devotion will bring man to a realization of his own divinity. Religion can have but one purpose: knowledge of one's own life as the omnipresent Life. That attainment is Heaven. Two things stay with us when the body goes: life and consciousness. We can get rid of everything except life and consciousness. Those are eternally with us. Self-Realization teachings show one how to develop a proper consciousness — an awareness and inner experience of Spirit. Practice Kriya Yoga and discover for yourself the glories of the soul within." Janakananda says about the Guru “ A master is like an angel of God, one who is the very embodiment of love and unselfishness. He is the possessor of divine joy. How heavenly it is to enjoy the company of a saint! Of all the things that have come to me in life, I treasure more than all else the blessings my Guru has bestowed on me.” Known for his humility and simplicity Janakananda was once talking of the experience of Cosmic Consciousness to a group of devotees and he said: “ One can never know all of God, he is ever new, always expanding. He just keep on expanding throughout eternity, ever new Joy. “

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Paramahansa Nithyananda

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The first step to bliss is to become a watcher. Simply watch life as if it were a drama. When you watch, your mind will become still. When it becomes still, you have caught the thread. When you experience that stillness at least once, you have caught the thread. That thread will guide you into periods of longer stillness. The stillness is your inner master. When you have found the stillness, you will understand that all emotions are a mere play of the mind.

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Sadhguru Jaggi Vasudev

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Reporter: What does enlightenment feel like?

Sadhguru "Take your greatest experience in life ever, and make that your baseline."


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Srimad Bhagavatam

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' Bharata Gita '

The Bharata-Gita is contained in chapters 11 to 14 of Skandha V of Srimad Bhagavata.

The Brahmana said:

You are (really) ignorant. You (simply) give verbal expression to the arguments (which are apparently similar to those) of the learned. You will not, therefore, be (considered as) pre-eminent (in any way) among those who are supremely wise; for, the sages never speak of mundane relation (the master-servant relation) along with their investigation into (the nature of) Reality. You regard the master-servant relation as real, but the sages do not recognize it as such.

(Similarly,) the ritualistic way, karma-kanda, described in the Veda is also not true. In the highly glittering flowery descriptions in the Vedic texts relating to the detailed study of the minute rituals connected with the householder’s life, no light is definitely thrown on the exposition of the Truth which is pure (that is, free from the contamination of injury (himsa), etc) and good (devoid of passions like love, hate) as a rule. (Persons who dedicate all their karma to God are eligible for such exposition of Truth).

Not even the most authoritative Vedic (Upanisadic) texts can directly impart the comprehension of the Truth to a person who, on the analogy of (the unreal, evanescent and hence worthless pleasures enjoyed in) a dream, does not conclude that the (dreamlike) pleasures in the householder’s life (and those in heaven accruing from sacrifices) are by themselves worth casting off.

As long as the mind of a man is under the dominating influence of sattva, rajas or tamas, it goes on producing unchecked merit or sin through his sense-organs of perception and action.

The mind is a store-house of impressions unconsciously left by the good or bad actions in the past life; it is attached to objects of pleasures; it is tossed about by gunas; it is affected by passions; and it is the chief among sixteen constituents (elements, sense-organs, etc) of the linga sarira (the subtle body). It assumes different forms (man, beast, etc) under different names, and extends to (causes) higher or lower forms of life in various kinds of physical bodies.

The mind, the limiting condition created (and imposed upon the soul) by Maya, entices it (the Jiva) in the cycle of samsara. By embracing the soul associated with it, it subjects the Jiva to pleasure, pain and other inevitable fruits of karma (such as delusion) at the proper time (of fruition).

So long as the mind exists, this phenomenon of waking and dream states manifests itself within the range of perception of the kshetrajna. It is hence that they (the wise ones) say that the mind is the cause of the lower state – samsara (the product of gunas) and of the higher state – moksha (liberation), which is beyond the range of all gunas.

If the mind is attached to the objects of senses (which are the products of gunas), it leads the creature to misery (samsara). If it is free from and unattached to them, it takes the Jiva to eternal happiness (moksha – liberation). Just as a lamp, which emanates flames mixed with soot while it consumes its wick soaked in ghee, later (after the consumption of ghee) betakes itself to its original state, the mind, which is attached to the objects of senses and (consequent) activities, resorts to various courses, and eventually returns to its true original self, when unattached (to them).

The courses (of the activities) of the mind are eleven – five in relation to the organs of action, five with reference to the senses of perception and its own sense of I-ness. The wise say that the cognitive organs, the subtle elements and the body are (respectively) the eleven grounds (receptacles) for these (courses), O Warrior!

Smell, form, touch, taste and sound are the five objects of cognitive organs. Evacuation (of bowels), copulation, locomotion, verbal expression and manipulation are the functions of the motor organs. The eleventh is the body associated with the I-ness

These eleven modifications (tendencies) of the mind multiply into hundreds, thousands and millions with reference to objects, the nature of things, the effect of previous experience, the un-manifested effect of karma (acts), the agitating factor Time, etc. They owe their existence to the Kshetrajna (the Supreme Soul) and not to each other or to their own self.

The Kshetrajna is beyond the changes. These vrttis do not proceed from the Jiva, too. Nor do they spring from their mutual action and reaction, nor from themselves. Hence all these are mithya –unreal though they are existent as fleeting in time.

The Supreme Soul, pure and unaffected, stands as a witness to the continuous stream of states of the mind which are sometimes manifest (in the waking and dream states) and sometimes un-manifest (as in deep sleep). The mind, a upadhi of the Jiva, is a creation of Maya, and of impure activity.

The Supreme Soul is all-pervading, the prime cause of the perfect (in all respects), ever-present, self-luminous (not depending on anything for the proof of its existence), devoid of birth (and death), the ruler of gods like Brahma, Narayana (the abode of the world of beings), the venerable Lord (of six excellences), Vasudeva (the receptacle of all beings) and Himself, the Inner-dweller and Controller of all Jiva by His Maya.

Just as air, entering in the form of breath, controls both the mobile and the immobile beings, so does the Supreme Lord Vasudeva, the all-pervading Soul, enter this universe (as the Inner Controller).

O lord of men! A man continues to wander in the samsara so long as he has not shaken off Maya by the dawn of knowledge, become free of attachments, conquered the six enemies (passions like lust, anger, avarice, etc) and has not realized his true self.

(He continues to wander) so long as he does not understand that the mind, the conditioning environment of the soul, is the field of the miseries of samsara (the cycle of birth and death), and the source of a continuous series of grieves, delusions, diseases, passions such as avarice and hatred, and the creator of the feeling of mine-ness.

Therefore, being very careful and armed with the missile in the form of the feet of Lord Hari, who is the preceptor, kill this enemy (in the form of the mind) of formidable power that has grown in strength through your negligence, and that, though unreal in itself, is capable of deluding you about (the true nature of) your soul.

Rahugana said:

Salutations to you again and again! You, who are the prime cause of the universe (God), who have assumed a human form (for the protection of the world), and who, in the light of supremely blissful self-realization, have regarded your body as insignificant! I bow to you, O master of yoga, who have concealed your realization of the Eternal (Supreme Soul) in the guise of a depraved brahmana.

The praise of the brahmana is apparently a eulogy of the antaryamin.

My vision (power of understanding) has been thoroughly poisoned (perverted) by the bite of the serpent in the form of (my) false identification of the self with this worthless body. Your words act like a nectarine medicine on me, just as a palatable specific medicine (does) to a patient suffering from high fever, or the ice-cold water (or the water of the Ganges) is soothing to a person scorched by the heat of the summer.

I shall, therefore, refer my doubts to you later on. My mind is full of curiosity. Now, be pleased to explain to me, in easily intelligible language, couched in yogic terms, about the Soul.

O lord of yoga! My mind fails to grasp (in bewilderment, the significance of) your statement that the (actual) act (of carrying a load) and its effect (the resultant fatigue), though visible (directly), are limited to (and not contradicted in) practical life (vyavahara), but they will not easily stand the test of philosophic investigation.

The Brahmana replied:
That which has come to be known as ‘this person’ (the palanquin bearer) is a modification of the earth which moves over the earth owing to some (inexplicable) cause, O King! Above the feet of this (modification of the earth called ‘this person’) are two ankles, two shanks, two knees, two thighs, the waist, the chest, the neck and the two shoulders.

On the shoulder is the wooden palanquin wherein is seated, by designation, ‘the king of Sauviras’, which is nothing but another modification of the earth. You identify yourself with it (that modification of the earth). Being blinded with arrogant pride, you feel that you are the king of the Sindhu country.

You are hard-hearted, as you have caught hold of these pitiable (palanquin-bearers) who are already highly afflicted with hardships, and have forced them to labour without remuneration. Still you brag about as being ‘the protector of the people’. Shamelessly insolent as you are, you will not look respectable in the assemblies of the wise.

We know that all the mobile and the immobile creation is always born out of and re-assimilated into the earth only. The difference in name is due to the difference in its product or functions. Let it be investigated if there be any other real cause or basis deducible from its effect and work (functions).

(The substance) that is denoted by the word ‘earth’ is unreal as (will be) explained thus. The earth (in its ultimate analysis) disaggregates itself into atoms. The atoms, the aggregate of which is the particular (element, the earth), are hypothetical postulated by mind (of the theorists), through ignorance. (They do not exist on their own independently.)

Similarly, know that, what is thin or fat, small or big, cause or effect, sentient or in-sentient or that which has a second (all the duality) is brought about by Maya in the name of substance (five elements), nature (the changeability of the phenomenal world), samskaras (impressions unconsciously left on the subtle body by past actions – vasanas), Time and destiny (karma).

Knowledge alone is pure (unsullied by passion or actions), absolutely real, one (without any contradiction), devoid of any aspect of in-ness or out-ness, perfect and full, direct (self-manifesting), unchangeable, and designated as Bhagavan (the venerable possessor of six excellences such as lordship of the universe). They (the sages) call it (Knowledge) by the term ‘Vasudeva’.

O Rahugana! This Knowledge (the Brahman) is not attained through austere penance, Vedic sacrifices, charitable distribution of food, performance of duties prescribed for a householder (such as honorary social service), the study of the Veda or propitiation of (the presiding deities of) water and fire, and the sun. (It is attainable only) by being sprinkled with the dust of the feet of the exalted souls (while rendering service to the sages).

Here (in the congregation of these exalted persons) the discourses on the excellent attributes of the Lord are always held. These prohibit all talk of vulgar worldly topics. By listening daily to these (holy discourses), the pure mind of the seeker of liberation is concentrated on Lord Vasudeva.

I was formerly a king called Bharata who, freeing himself from the bondage of attachment to all things seen or heard (objects obtainable here and hereafter), endeavoured for propitiation of the Lord, but was frustrated (in my endeavour) through my attachment to a deer, and was, therefore, re-born as a deer.

Owing to the efficacy of my devoted worship of Krisna, that memory (of my previous birth) was not lost even in my birth as the deer, O Warrior! Hence, being unattached to and afraid of association with the society, I roam about without disclosing my real physical identity.

Therefore, a man should, in this very world, completely cut off (the ties of) delusion by the sword of knowledge obtained through the blessed company of the great souls who are free from attachment. Having revived the memory (consciousness of God) by recounting and hearing (meditating upon) the glories of Hari, one reaches the end of this long road of samsara and attains to the Lord.

The Brahmana continued:

Like unto a company of merchants intent on acquisition of wealth, this multitude of Jiva, desirous of and solely devoted to the attainment of pleasure, has been put by Prakrti or Maya on the path (of pravrtti – active worldly life) which is unending and very difficult to traverse. It (the multitude of Jiva) sets its eye (attention) on the activities actuated and dominated by (the attributes of) sattva, rajas and tamas. While wandering (in search of pleasure) in the forest of samsara (worldly existence), it does not find any bliss.

In that forest, these six bandits (mind and the five sense-organs) perforce rob the caravan, captained by an evil-minded leader, O King! Just as wolves carry away the sheep, jackals (in the form of relatives), finding entry into their camp, carry away careless members (devoid of spiritual outlook).

In the forest, impregnable with the dense growth of a mass of creepers, grass, clumps of trees and bushes, the caravan was harassed by sharp stinging gnats and mosquitoes. (In the householder’s life full of passions and actions, a man is harassed by wicked people.) At some places they find the city of Gandharvas in the sky. (The phenomenon is fictitious; so is one’s body). At other places, they witness fleeting spirits in the form of fire brands.

O (King Rahugana!) With their intellect (mind) naturally anxious to find some dwelling-place, water and wealth, the company of merchants ran here and there in the jungle. And at some places, with eyes blinded with dust, they did not distinguish the directions darkened with the dust whipped up by whirl-winds.

(Here the whirl-wind stands for a woman who raises erotic sentiments which blind man to the existence of the deities presiding over the directions, who stand witness to his actions).

With their ears acutely pained by the shrill cries of unseen crickets (back-biting by evil-minded persons) and their minds agitated by the hooting of the owls (harsh words, scolding directly addressed by enemies, persons in authority, etc), they resorted to unholy trees (irreligious persons) when tormented with hunger. At some places (when thirsty), they ran after the mirage (fruitless objects of worldly pleasure).

The reference to ‘unholy trees’ is to the superstition that the shade of the vibhitaka tree is inauspicious by day, that of the pippala tree by night and that of the apple tree both by day and night. This is an allegory to approaching irreligious persons for help.

At some places they went towards beds of dry rivers (only to get their limbs bruised by falling, instead of getting water); being short of food, they begged for it of one another. At some places, they approached the forest conflagration only to get scorched; at other places, they found to their despair that they were deprived of their life (-like wealth) by Yakshas.

The allegory is to the dry river-beds being the schools of non-believers which lead to misery in the other world. The forest-fire is like the house-hold where the Jiva is tormented with miseries. The Yakshas are like the servants of the king (government) who squeeze out life-like wealth of men.

At some other places, they, deprived of their possessions by the local village chiefs, expert in robbery became mentally despondent. Overcome with grief and bewildered, they fainted. At some places, they entered an imaginary city of Gandharvas (the company of loving near relatives) and felt overjoyed for a while.

At some places, being desirous of scaling a mountain (attempting a great undertaking) they proceeded with the soles of their feet pierced with thorns and cut with gravel. And they sat down depressed in spirit. Tormented at every step by the inner (gastric) fire (hunger) and with the (unbearable) responsibility of maintaining) a large group, they got angry with themselves.

Sometimes, overcome by the boa-constrictor (sleep), they lay like the dead, abandoned in a jungle and were not conscious of anything. Sometimes, bitten by fierce venomous snakes, they became blind and fell into wells with their openings hidden with overgrown grass and plants. They lay immersed in darkness (misery and ignorance).

At times (when) they sought honey of low quality, they were harassed and humiliated by bees. If they were successful in their attempt with great difficulty, others robbed of them perforce. While they were engaged in fighting among themselves, others carried off that booty.

The allegory is to one courting another man’s wife. In such attempt, one is insulted and beaten up by the husband of that woman. Even if one is successful temporarily, others seek to rob one of one’s booty.

And sometimes, (at some places), they sat down incapable of protecting themselves against (warding off) cold, heat, storm and showers of rain; at some other places, they sold (personal goods) among themselves, and became enemies of each other by fraudulent money-dealings.

Now and then, destitute of wealth and devoid of beds, blankets, shelter and conveyance, they begged of one another. Not getting the desired objects, they cast a coveting glance at another man’s property and got insulted.

(Though) they developed hostile relations with each other by mutual (fraudulent) monetary transactions, they entered into marital relations with each other. Thus they proceeded along their path, famished, suffering great difficulties, financial losses and other calamities (including feelings of hatred).

The caravan of merchants thus proceeded on its journey leaving behind those that were dead at various places, and taking with them the new born babes. Nobody has as yet returned to its starting place. Nor does anyone (howsoever powerful) betake to yoga which lies at the terminus (of the road), O Warrior!

All those resolute and high minded warriors who have conquered the great elephants guarding the eight directions and who, claiming the earth as their own, have contracted hostility (with each other), shall lie dead on the battlefield. But they do not attain to the place (the region of Visnu) where the recluse (the sanyasin) who has been free from enmity, reaches.

At some places, it (the caravan, as it still continues to move without end,) clings to the arms (tender shoots) of creepers (that is, the men rest on the tender arms of women); it longs to listen to the indistinct chirping of birds which have resorted to the caravan (listen to the sweet indistinct warbling of children clinging to their mothers). And it feels strongly attached to them. Occasionally, at other places, it is afraid of a multitude of lions and makes friends with cranes, herons and vultures (being afraid of death, the people enter the fold of vile, cruel heretics).

Being deceived by them, it (the caravan of merchants) tries to enter the flock of swans (knowing the futility of the false faiths, people try to enter brahmanic fold). But not liking their pious way of life (not finding the brahmanic way of life to their liking), it approaches the monkeys (takes to the monkey-like behaviour of depraved people). By the (amorous) sports natural to that species, it (the caravan) gets its senses gratified (with sensual pleasures) and forgets the (approaching) end of life, while looking at the faces of each other.

Amusing himself in the trees (worldly objects observed in life), he (a member of the caravan) fondly loves his children and wife. Being powerless in his own bondage, he becomes void of judgment owing to the lust for sexual enjoyment. Some times falling into a valley due to inadvertence, he catches hold of a creeper and remains in a hanging position, afraid of the elephant (below). (Owing to the acts done in previous lives, he continues to live in fear of impending death).

If, by a lucky chance, he, anyhow, overcomes this calamity, he again enters the company of merchants (takes to the path of pravrtti or active worldly life), O vanquisher of enemies! A person who is set on this path (pravrtti) by Maya (the unborn) continues to wander in samsara. No such person has as yet perceived the highest purushartha (Moksha or Liberation).

O Rahugana! Even you are also set on this track (by Maya). You lay down your scepter (desist from violence to living beings) and make friends with all beings. With your mind unattached to worldly pleasure and arming yourself with the sword of knowledge sharpened by (dedicated) service to Hari, get to the other end of this road (of samsara).

The King said:
Oh! The birth as a man is the most glorious of all births in species. Of what use are other births, even in the heaven, where the association with high-souled people like you, whose minds are purified by (singing and listening to) the glories of Lord Hrshikesa (the Ruler of sense-organs – Visnu), is not available to the full?

It is no wonder (at all) that pure devotion to Lord Hari is generated in the hearts of those whose sins have been destroyed by the dust of your lotus-like feet (when constantly served for a long time). For, my thoughtlessness and ignorance, rooted as it were, in fallacious reasoning, have been completely removed by association with you for a short time (a muhurta).

(As it is not known in what form the knower of the Brahman moves about in the world, the King pays his respects to all). Salutations to the Brahmanas (knower of the Brahman), who are advanced in age, to those (who are) infants, to the youthful ones, to all down to young boys! May (blundering) kings like me receive blessings from the Brahmanas who wander over the earth as avadhutas (ascetics who have renounced all worldly attachment), giving no indication of their greatness.

Sri Suka said:
O Parikshit (son of Uttara)! In this way, verily, (Bharata,) the son of a brahmana sage, who was endowed with the highest glory, explained, out of very great compassion, the real nature of the Self to (Rahugana,) the King of Sindhu, even though the latter had insulted him. Rahugana respectfully bowed to the feet of Bharata with great remorse. Bharata with his mind unperturbed by the senses wandered over this earth.

Even the King of Sauvira (Rahugana), who realized the real nature of the Supreme Self as taught by a saintly person (like Bharata), repudiated the false notion of identifying the soul with the body, a notion superimposed on the mind by nescience (avidya), O King! Such is, therefore, the greatness of those who resort to the devotees of the glorious Lord.

The King Parikshit said:
O great devotee of the Lord! You who possess very wide and varied knowledge have described the path of samsara of the individual souls in indirect and allegorical language. It will not be easily comprehensible to people who are not of trained mind. Hence, the same (allegory) which is difficult to understand be pointed out (explained) in an easily understandable way.

Sri Suka said:

Characterized and influenced by special attributes like sattva, auspicious, inauspicious and mixed types of karma (actions) are being committed by the Jiva (individual souls) who wrongly identify the body with the soul. The group of six senses (five cognitive senses and the mind) acts as the portals or media of experience of the beginning-less samsara, consisting of association with and separation from the series of different bodies, created as a result of such karma.

Just as a caravan of merchants, intent on making money, loses its way to find itself in wilderness, this company of Jiva (individual souls) has been set on this difficult path (of samsara), hard to travel like a mountain pass, by Maya (the deluding potency of the Lord) which functions under the Supreme Ruler Visnu. It (the multitude of Jiva) finds itself in the wilderness of samsara, the most inauspicious like a funeral ground. It (the multitude of Jiva) experiences the fruit of their individual karma wrought by means of their bodies. Although all their activities are obstructed by numerous difficulties and rendered fruitless, they do not still betake themselves to the path of bees (votaries of the Lord) who resort to the lotus-like feet of Lord Hari in the form of the preceptor – the feet which remove all the afflictions and agonies of samsara. It is in the forest of samsara that what are called the six senses (mind and the five cognitive senses) act as veritable robbers in practice.

For, whatever little wealth, a person acquires through great hardship, should be utilized for the sake of dharma. The wise say that this dharma, characterized by the propitiation of the Supreme Person Himself, is conducive to one’s beatitude in the other world.

But the wealth of a man of perverted intellect and uncontrolled senses, which should have been used for the sake of this dharma (righteous conduct), is wasted in householder’s life on vulgar pleasures of sight, touch, sound, taste and smell (the five objects of sensual pleasures), even as the caravan of merchants with an unworthy leader of uncontrolled mind is robbed of money.

And here (in the wilderness of samsara) the so-called members of the family such as wife and children are nothing but wolves and jackals in action. They carry the carefully-guarded wealth of the close-fisted householder, despite his watchfulness and unwillingness (to part with his wealth), like a lamb well-protected (in a pen).

For just as a field, the seeds (of weeds, grass, etc) in which are not burnt down, again becomes densely over-grown with a thicket of shrubs, grass and creepers, at the time of sowing, even though it is (regularly) ploughed annually, in the same way, the householder’s life is a field of karma wherein the seeds of karma are never destroyed. This householder’s life is certainly like a box of desires (in which seeds of karma are never completely annihilated, just as the smell of camphor persists even after the exhaustion of camphor-tablets from the camphor-box).

There (in the householder’s stage of life), his wealth, which is the very external life-breath of man, is squeezed (sucked) by vile people comparable to gnats and mosquitoes, and (food-grains) by locusts, birds, thieves, rats and others. At times, wandering on this road (of samsara), his mind becomes eclipsed with ignorance (avidya), lust or desires and actions. Hence, possessed of erroneous views, he looks upon the human world, which is as unreal as the (optic illusion of) the city of Gandharvas, to be factually real.

There (in the samsara), with a passionate desire for vicious habits of drinking, eating, sexual intercourse and the like, he sometimes pursues mirage-like (unreal) pleasures.

Sometimes, just as a man intensely longs for (the warmth of) fire, runs after the fire-goblin, he, with his mind over-powered with the attribute of rajas which is of the same colour as that of gold, ardently yearns to acquire gold which is the abode of all evils, and is a kind of excreta of fire.

And again, with an earnest desire for dwelling-places, water, wealth and other numerous amenities of life and means of livelihood, it (the multitude of the Jiva) runs about here and there in the forest of samsara.

Sometimes (when) placed on her lap, by a bewitching young woman who is like a whirlwind, his mind is instantly enveloped in ignorance, owing to the force of rajas, and transgresses the boundaries of virtue. With his eyes filled with the dust of lust, his mind is too much charged with passion to cognize (the existence of) the presiding deities of the directions (who watch him).

Occasionally, he perceives spontaneously for a moment the unreality of worldly objects. But as he identifies the soul with his body, he loses (his consciousness) about the nature of the soul. With his memory (consciousness) thus led astray, he intensely pursues those very sense-objects which are (illusory) like mirage.

Sometimes, its (the company of the Jiva) ears and heart are intensely troubled by the extremely harsh and fiercely vehement threats administered directly, like hooting of the owls, by king’s officers, and indirectly (behind one’s back) like the shrill cries of crickets by enemies.

When he has exhausted his fund of merit acquired in the previous life, he is (in the process of) dying though physically alive. He runs after (for help, to) those who are as good as dead though living, and whose wealth is not useful to them either in this world (as they do not enjoy it themselves) or in the world hereafter (as they do not use it for charity, and thereby earn merit), and who are comparable to poisonous trees and creepers like karaskara, kakatunda and to wells full of poisonous water.

Sometimes, with his mind perverted owing to association with evil persons, he takes to the path of heretics, which leads him to miseries here and hereafter, like falling into the rocky bed of a waterless river.

When he cannot get food for himself even by harassing others, he proceeds to devour even those blades of grass belonging to his father or sons, or to ‘eat up’ his own father or sons.

Sometimes, he reaches home which is like a forest-conflagration – a home devoid of enjoyable objects, full of a series of miseries. There, scorched with the fire of deep anguish, he becomes extremely depressed in spirit.

To him, wealth is the dearest. It is veritable life itself. Sometimes he is deprived of it by demon-like officers of the king who turn hostile (to him) through change of time. When it happens, he swoons, or appears like a dead man devoid of any symptom of life.

Sometimes, imagining, as real, the unreal appearance of his (deceased) father, grandfather in fulfillment of his desire, he enjoys (a momentary) pleasure as in a dream.

Sometimes, he desires to ascend (perform in a thorough manner) the mountain of extensively detailed duties prescribed for the householder’s life. But, with his mind distracted with worldly miseries, he sinks into despondency and feels afflicted like one entering (and traversing) a tract full of thorns and sharp-edged gravel.

Sometimes, his power and energy being sapped by the (gastric) fire (of hunger raging) within his body, he gets angry with the members of his family.

Again, being seized (swallowed) by the boa-constrictor in the form of sleep, and sunk in the blinding darkness (of ignorance), he remains asleep, as if in desolate forest, and he is unconscious of anything else, like a dead body cast off by the relatives.

Sometimes, his larger tooth in the form of his egotism is being broken by venomous reptiles (wicked persons). He does not get sleep even for a moment. His consciousness gets dimmer and dimmer as his heart is (deeply) agitated and disturbed. And like a blind man, he falls in a dark, covered well (of ignorance and misery).

Sometimes, (he is) on the look out for small drops of honey in the form of sensual pleasure. While he is attempting to snatch away another man’s wife or property, he is beaten to death by the (men of the) king or the husband (of the woman) or the master (of the property), and falls into the bottomless un-surmountable hell.

Hence, sages say that karma of both forms (whether Vedic or non-Vedic) performed in this (path of pravrtti) sows the seeds of future series of births (of the doer).

If he (the Jiva) escapes the bondage (punishment meted out by the king, the woman’s husband or the master of the property), one Devadatta wrests the prize away from him, and from him Visnumitra (another) takes it away, and so on endlessly. None retains permanently the objects of enjoyment.

And sometimes, incapable of warding off miserable conditions like biting cold winds, and others caused by super-human agencies or by elements (or created by beings), or pertaining to his body, he sinks despondently in unending anxieties.

Sometimes, while transacting business with others, if he deceitfully takes away a petty amount, say, twenty cowries or even less then that, he incurs the enmity of others owing to deceitful dealing in money.

On this path (of pravrtti), there are these obstacles (financial losses, difficulties, etc) and also other ones such as pleasure and pain, lust and hatred, fear and pride, negligence and madness, delusion and greed, envy and jealousy, insult, hunger and thirst, anxieties and diseases, repeated birth, old age, death and others.

Sometimes, (when) embraced with the creeper-like (tender) arms of the woman who is the Maya (deluding divine potency of the Lord) incarnate, he loses his power of judgment and wisdom. He becomes anxious at heart to construct a pleasure-house for her. His heart becomes transported by the (sweet) speech, (affectionate) looks and (winsome) behaviour of his wife, sons, daughters, etc who look to him for protection. Thus, being of uncontrolled mind, he goes to the abysmal hell of blinding darkness.

Sometimes, he gets terrified in his heart at (the thought of) the discus (kala – time, death) of the Supreme Ruler, Lord Visnu. (The discus is alternatively designated as Time and consists of divisions beginning from the minutest point to the period covering two parardha years (the life-span of god Brahma). With inexorable velocity consisting of ages (childhood, youth, old age), this un-winking (watchful) discus mows down all created beings from god Brahma down to a clump of grass while they are (helplessly) looking on.) But disrespectfully ignoring the Supreme Lord, the presiding deity of sacrifice whose weapon is this eternal discus, Time, he, on the basis of un-authoritative canon of the heretics, resorts to the deities of the heretics which are no better than kites, vultures, cranes on the banyan trees (in extending protection against death) which are discarded in the religion of the Aryans.

When he is devastatingly deceived by those heretics who are themselves deluded, he (returns to and) stays within the Brahmanic fold.

He, however, does not like their pious way of life, and propitiation of the glorious Lord of sacrifices with acts prescribed in the Veda and Smrtis after performance of the thread investiture ceremony. As he is impure (and hence ineligible) to perform duties enjoined by the Veda, he resorts to the sudra community which, like the species of monkeys, indulges in copulation and maintenance of the family.

Even in that community, he behaves as he likes, without any restraint. The low-minded man forgets the limit of his (span of) life in vulgar gratification of senses such as looking at the faces of each other (mutually by husband and wife).

Sometimes, he enjoys himself in the householder’s life which, like trees, yields pleasures pertaining to this world only. He is fond of children and wife, and like a monkey, he delights in sexual enjoyment.

The allegory to a monkey is in the context of a monkey addicted to sexual enjoyment becomes negligent of its own safety and is caught by the hunter while indulging in that enjoyment on the trees. When once caught, it is unable to get released.

Enjoying and suffering pleasures and pain on the path (of pravrtti), he falls into the veritable dark vale of ailments and other calamities, and stays (there) constantly in the fear of the elephant in the form of death.

Sometimes, when incapable of protecting him against innumerable miseries such as heat and cold – miseries caused by supernatural agencies, the elements or creatures or by his own body or mind – he sinks (sits) despondently worrying over endless sense-objects.

Sometimes, entering into business transactions with others, he acquires some wealth through fraudulent monetary dealings.

Sometimes, when his wealth is spent, he becomes destitute of (normal necessities of life such as) a bed, a seat, food, etc. He then makes up his mind to snatch away from others the objects which he covets, but has not succeeded to acquire till then. As such, in due course, he becomes subject to insult and ridicule by the public.

Although their mutual hostility is enhanced by their covetousness for wealth, they enter into matrimonial relations or break them, according to the tendencies resulting from actions of their previous lives.

On this path of samsara, if one is afflicted with innumerable sufferings and obstacles and succumbs to calamities or death, one is definitely abandoned then and there. The others take with them the new-born children. They sometimes weep, fall in a swoon, are afraid, quarrel, cry and are overjoyed, sing and are bound down. They are avoided by saintly people and are thus denied pious company. In this way, they continue to go ahead. This multitude of men (the Jiva) has not yet returned to the starting point of this journey (God) which, the sages say, is the terminus of the path (of samsara).

For, he who gets knowledge of and takes to the discipline of yoga does not definitely return to the physical world or samsara. It is only the meditative persons who have renounced all forms of violence (to all creatures) and are firmly given to self-control (and consequent serenity), and who have detached their minds (from worldly objects), that reach the Supreme (Self).

Even the royal sages, who have conquered the elephants guarding all directions and perform sacrifices, do not attain to it. Asserting their claim to the earth that it is their own and entering into hostilities for it (its possession), they lie dead on the battlefield, leaving their bodies on the earth (claimed by them), and depart. (These do not reach the other end of samsara).

Supporting themselves by catching hold of the creeper of karma and getting out, with great difficulty, from the miserable hell, they are again present on the way of samsara, and rejoin the caravan of men. Similar is the case of men who have gone up to the heaven.

Thus do they sing of Bharata!

Just as a fly cannot, even in its imagination, soar up along the path of Garuda (high up in the sky), no other king in this world can even mentally follow the path of the high-souled royal sage Bharata, the son of Rishabha.

Even while he was a youth, he longed to serve the Lord of hallowing renown (supreme glory), and abandoned, like excreta, his wife and children, friends and kingdom, so endearing to the heart, and (hence) so difficult to renounce.

It is quite befitting on the part of the King (Bharata) that he did not long for the (kingdom of the) earth, sons, relatives, wealth and wife, so difficult to renounce. Nor did he wish for Sri (the Goddess of Fortune), coveted by great gods, even though She waited for having a gracious look from him. For, in the view of the great (souls) whose minds are devotedly attached to the service of Visnu, even the Final Emancipation is of little account.

At the time of casting off his body as a deer, he (Bharata) nobly praised the Lord thus: ‘Salutations to Lord Hari who is Himself the yajna (sacrifice) personified, the defender of righteousness, punctilious observance of scriptural injunctions, yoga incarnate, the head (the ultimate, chief principle) of the Samkhyas, the controller of Prakrti (the personified Will or Maya of the Almighty), and the shelter of all created beings’.

One who faithfully listens to, recites or praises the history of the royal sage Bharata, whose spotless virtues and pure actions are appreciated and eulogized by devotees of the Lord, secures good fortune, long life, riches, renown and attains to the heaven and Final Beatitude.

Thus Ends The Bharata-Gita that is contained in chapters 11 to 14 of Skandha V of Srimad Bhagavata.

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