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Significance of Guru Tattva and Lord Kartikeya
When the five elements governed by Lord Shiva (pancha mahabhoota — Earth, Water, Fire, Air and Ether) united with Shakti (Pure Consciousness), Lord Kartikeya was born.
You can understand this in terms of the Kundalini Shakti (the primordial, dormant yet potent energy said to be present in a coiled form at the base of the spine). We have seven chakras (energy centers) within us. When the energy surges through the six chakras and stabilises at the sixth chakra – the Ajna chakra (present in the middle of the eyebrows), it blossoms as Lord Kartikeya (symbolism of the guru tattva principle). The Ajna chakra is the place of the guru tattva . It is where the guru tattva blossoms and manifests itself. And that guru tattva itself is Kartikeya tattva. Shiva is the un-manifest Divinity, while Kartikeya is the manifest. So you can think of Kartikeya as symbolic of the Kundalini Shakti.
There is a story about Kartikeya from the Puranas. When Kartikeya was a young child, His father, Lord Shiva asked him to receive education from Lord Brahma. So Kartikeya went to Brahma and asked him the meaning of Om. Brahma confessed that he didn’t have any answer. So, the story goes that Kartikeya told Brahma that since he did not have an answer, he was not qualified to teach. And Kartikeya went back to his father, and asked, ‘What is the meaning of Om?’ Shiva also replied that he had no answer.
Kartikeya agreed to tell the meaning only if he was given the place of a guru by seating him on a pedestal. Usually, a teacher sits on a higher place and the student has to sit down and listen to him. But being the highest and greatest of Gods, Shiva lifted young Kartikeya on to His shoulders. Kartikeya whispered the meaning of the Pranava Mantra (Om) in Shiva’s ears.
Kartikeya explained that the entire Creation is contained in Om. The Trinity – Lord Brahma, Vishnu and Shiva is contained in Om. Love – unbroken and unshakeable Love is Om. This is the essence and also the secret of Om that Kartikeya narrated to Shiva.
Upon hearing this, Goddess Parvati (Mother of Kartikeya, and an incarnation of the Mother Divine) was elated. Overcome with joy, She said, “Since you have become a guru (Swami) to my Lord (Natha).” Ever since, Kartikeya also came to be known as Swaminatha. So the essence of the story is this – The guru Tattva is placed even higher than Lord Shiva Himself!
To explain this truth, this story was written in the Skanda Purana.
— The writer is the founder of Art of Living Foundation and can be reached www.artofliving.org
When the five elements governed by Lord Shiva (pancha mahabhoota — Earth, Water, Fire, Air and Ether) united with Shakti (Pure Consciousness), Lord Kartikeya was born.
You can understand this in terms of the Kundalini Shakti (the primordial, dormant yet potent energy said to be present in a coiled form at the base of the spine). We have seven chakras (energy centers) within us. When the energy surges through the six chakras and stabilises at the sixth chakra – the Ajna chakra (present in the middle of the eyebrows), it blossoms as Lord Kartikeya (symbolism of the guru tattva principle). The Ajna chakra is the place of the guru tattva . It is where the guru tattva blossoms and manifests itself. And that guru tattva itself is Kartikeya tattva. Shiva is the un-manifest Divinity, while Kartikeya is the manifest. So you can think of Kartikeya as symbolic of the Kundalini Shakti.
There is a story about Kartikeya from the Puranas. When Kartikeya was a young child, His father, Lord Shiva asked him to receive education from Lord Brahma. So Kartikeya went to Brahma and asked him the meaning of Om. Brahma confessed that he didn’t have any answer. So, the story goes that Kartikeya told Brahma that since he did not have an answer, he was not qualified to teach. And Kartikeya went back to his father, and asked, ‘What is the meaning of Om?’ Shiva also replied that he had no answer.
Kartikeya agreed to tell the meaning only if he was given the place of a guru by seating him on a pedestal. Usually, a teacher sits on a higher place and the student has to sit down and listen to him. But being the highest and greatest of Gods, Shiva lifted young Kartikeya on to His shoulders. Kartikeya whispered the meaning of the Pranava Mantra (Om) in Shiva’s ears.
Kartikeya explained that the entire Creation is contained in Om. The Trinity – Lord Brahma, Vishnu and Shiva is contained in Om. Love – unbroken and unshakeable Love is Om. This is the essence and also the secret of Om that Kartikeya narrated to Shiva.
Upon hearing this, Goddess Parvati (Mother of Kartikeya, and an incarnation of the Mother Divine) was elated. Overcome with joy, She said, “Since you have become a guru (Swami) to my Lord (Natha).” Ever since, Kartikeya also came to be known as Swaminatha. So the essence of the story is this – The guru Tattva is placed even higher than Lord Shiva Himself!
To explain this truth, this story was written in the Skanda Purana.
— The writer is the founder of Art of Living Foundation and can be reached www.artofliving.org
Reality is simply the loss of ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and reality will shine forth by itself.
This is the direct method, whereas all other methods are done only by retaining the ego. In those paths, there arise so many doubts and the eternal question `Who am I?' remains to be tackled finally. But in this method, the final question is the only one and it is raised from the beginning. No sadhanas are necessary for engaging in this quest.
There is no greater mystery than this - that being the reality we seek to gain reality. We think that there is something hiding our reality and that it must be destroyed before the reality is gained. It is ridiculous. A day will dawn when you will laugh at your past efforts. That which will be on the day you laugh is also here and now.
— Be as you Are
This is the direct method, whereas all other methods are done only by retaining the ego. In those paths, there arise so many doubts and the eternal question `Who am I?' remains to be tackled finally. But in this method, the final question is the only one and it is raised from the beginning. No sadhanas are necessary for engaging in this quest.
There is no greater mystery than this - that being the reality we seek to gain reality. We think that there is something hiding our reality and that it must be destroyed before the reality is gained. It is ridiculous. A day will dawn when you will laugh at your past efforts. That which will be on the day you laugh is also here and now.
— Be as you Are
Go to the source without which neither light or darkness could be cognized. What is the use of talking about what is objective when I have told you to go to the subject?
Bhagavan was the very embodiment of wisdom and kindness.
Though he did not mind our faults and mistakes, he made us
follow his instructions to the letter. We had to do the same task again and again until it was done to his complete satisfaction.
Did he do it for himself? Of what use was it to him? He wanted to prove to us that we could do things right, that our bad habits were only caused by a lack of patience and attention. He sometimes seemed to be severe, even harsh, in order to make us do something correctly.
Bhagavan knew something that we at that time were not aware of: that we can act correctly at all times if we only try. When this is experienced, confidence comes, and with confidence the great peace of righteousness.
- Subbalakshmi Ammal, The Power of the Presence, part III
Though he did not mind our faults and mistakes, he made us
follow his instructions to the letter. We had to do the same task again and again until it was done to his complete satisfaction.
Did he do it for himself? Of what use was it to him? He wanted to prove to us that we could do things right, that our bad habits were only caused by a lack of patience and attention. He sometimes seemed to be severe, even harsh, in order to make us do something correctly.
Bhagavan knew something that we at that time were not aware of: that we can act correctly at all times if we only try. When this is experienced, confidence comes, and with confidence the great peace of righteousness.
- Subbalakshmi Ammal, The Power of the Presence, part III
The Absolute truth
The body appears in your mind, your mind is the content of your consciousness, you are the motionless witness of the river of consciousness which changes eternally without changing you in any way. Your own changelessness is so obvious that you do not notice it. Have a good look at yourself and all these misapprehensions and misconceptions will dissolve. Just as all the little watery lives are in water and cannot be without water, so all the universe is in you and cannot be without you.
The body appears in your mind, your mind is the content of your consciousness, you are the motionless witness of the river of consciousness which changes eternally without changing you in any way. Your own changelessness is so obvious that you do not notice it. Have a good look at yourself and all these misapprehensions and misconceptions will dissolve. Just as all the little watery lives are in water and cannot be without water, so all the universe is in you and cannot be without you.
You are not here to watch thoughts
Stay empty
Here is a secret
Knowing what you are
Every thought can come
But nothing sticks
Knowing what I am
I need no walls I need no room
Everything come, everything go
I remain the same - always
When you see with the true eyes, with the true heart
You may say, all things come and go
Situations, circumstances they come and go
Time passes, but I never change
Age after age I am here - the unchanging one
Before first, I am
You will know this
When you leave everything
Including the idea of yourself
You will find this truth
Beyond even conviction it prevails in you
But when?
The one who is open - receives
The one who is hungry - eats
The one who doubt - delays
The one who sees - is free
Time after time I share this with you
But you send me away
Choosing the ephemeral, the momentary
You fall under the delusion that you are time
Therefore you passing also
Everything about this day will pass
Except one
Find this one who will not pass
Who will not become yesterday
I am eternally present in the heart of the one who recognise me
Says the Lord and
I will never forsake you
The one who came here truly for This
Will not leave with this
But you will leave as This
You will remain as This
Choicelessly you’ll see
For my pointings and my words have come alive in you
Even these tears— clouds passing
I do not prevent myself from experiencing anything
Let everything come
It is my dance
But nothing carries me away
For in the field of the phenomenal I alone prevail
As the unchanging one
Find this truth in yourself
And now it's not a time to concentrate upon anything at all
As I said, hold no image in your mind
Remain as the imageless one
Is this a task?
Find a secret of perceiving all things
Experiencing whatever comes and goes
But never being carried away
Enjoy without attachment
Let the senses do their work in their own laws
Play inside your infinite stillness
But tell no one
Then you will know, my words will pass, may pass
But where they come from
Will never pass
They will never grow old
They’ll never need to be refreshed
This is the ocean of the Lord Supreme
This short time together is about to come to an end
But what I’ve been sharing with you
Will never end
Blissful is the one in whose heart this is seen
All things will leave except this
Know this, confirm this, be one with this
That is all you need to know in a nutshell
Bless each and everyone of you
That the mirror of these words will reveal to you your true place
Your unchanging nature
Find and confirm this and be happy and free
—Jai Papaji
ॐ
(fragment of the guided meditation; online retreat 28.06.20)
Stay empty
Here is a secret
Knowing what you are
Every thought can come
But nothing sticks
Knowing what I am
I need no walls I need no room
Everything come, everything go
I remain the same - always
When you see with the true eyes, with the true heart
You may say, all things come and go
Situations, circumstances they come and go
Time passes, but I never change
Age after age I am here - the unchanging one
Before first, I am
You will know this
When you leave everything
Including the idea of yourself
You will find this truth
Beyond even conviction it prevails in you
But when?
The one who is open - receives
The one who is hungry - eats
The one who doubt - delays
The one who sees - is free
Time after time I share this with you
But you send me away
Choosing the ephemeral, the momentary
You fall under the delusion that you are time
Therefore you passing also
Everything about this day will pass
Except one
Find this one who will not pass
Who will not become yesterday
I am eternally present in the heart of the one who recognise me
Says the Lord and
I will never forsake you
The one who came here truly for This
Will not leave with this
But you will leave as This
You will remain as This
Choicelessly you’ll see
For my pointings and my words have come alive in you
Even these tears— clouds passing
I do not prevent myself from experiencing anything
Let everything come
It is my dance
But nothing carries me away
For in the field of the phenomenal I alone prevail
As the unchanging one
Find this truth in yourself
And now it's not a time to concentrate upon anything at all
As I said, hold no image in your mind
Remain as the imageless one
Is this a task?
Find a secret of perceiving all things
Experiencing whatever comes and goes
But never being carried away
Enjoy without attachment
Let the senses do their work in their own laws
Play inside your infinite stillness
But tell no one
Then you will know, my words will pass, may pass
But where they come from
Will never pass
They will never grow old
They’ll never need to be refreshed
This is the ocean of the Lord Supreme
This short time together is about to come to an end
But what I’ve been sharing with you
Will never end
Blissful is the one in whose heart this is seen
All things will leave except this
Know this, confirm this, be one with this
That is all you need to know in a nutshell
Bless each and everyone of you
That the mirror of these words will reveal to you your true place
Your unchanging nature
Find and confirm this and be happy and free
—Jai Papaji
ॐ
(fragment of the guided meditation; online retreat 28.06.20)
But the very longing and search for reality is the movement, operation, action of reality. All you can do is to grasp the central point, that reality is not an event and does not happen and whatever happens, whatever comes and goes, is not reality.
CONVERSATIONS WITH ANNAMALAI SWAMI
'Just Be the Self and do not concern yourself with the Mind'
Q: I think that I am now beginning to grasp what the ‘I am' is. It seems that this is something behind the body, behind the mind, and behind the awareness of the body. I think that we don't automatically make a relationship with this 'I am' because we feel that we lack a conscious acquaintance with it. We are accustomed to direct our attention outwards rather than inwards. We think about people and things because we are attached to them and for no other reason. I am beginning to realize just how hard it is to give up this
habit.
AS: Let the mind go wherever it wants to go. You don't have to pay any attention to all its wanderings. Just be the Self and don't concern yourself with the activities of the mind. If you take this attitude, the activities and wanderings of the mind will become less and less.
The mind only wanders around all day because you identify with it and pay attention to all its activities. If you could establish yourself as consciousness alone, thoughts would no longer have any power to distract you.
When you have no interest in thoughts they fade away as soon as they appear. Instead of attaching themselves to other thoughts, which then spin off countless other thoughts and ideas, they just appear for a second or two and then vanish-
One's vasanas make thoughts arise. Once they have arisen, they will repeat themselves in regular chains and patterns again and again. If you have any desires or attachments, thoughts about will be constantly appearing in the mind. You cannot fight them because they thrive on the attention you give them. If you try to suppress them, you can only do it by giving them attention. And that means you are identifying with the mind. This method never works. You can only stop the flow of thoughts by refusing to have any interest in it.
— Living by the Words of Bhagavan, p. 348
'Just Be the Self and do not concern yourself with the Mind'
Q: I think that I am now beginning to grasp what the ‘I am' is. It seems that this is something behind the body, behind the mind, and behind the awareness of the body. I think that we don't automatically make a relationship with this 'I am' because we feel that we lack a conscious acquaintance with it. We are accustomed to direct our attention outwards rather than inwards. We think about people and things because we are attached to them and for no other reason. I am beginning to realize just how hard it is to give up this
habit.
AS: Let the mind go wherever it wants to go. You don't have to pay any attention to all its wanderings. Just be the Self and don't concern yourself with the activities of the mind. If you take this attitude, the activities and wanderings of the mind will become less and less.
The mind only wanders around all day because you identify with it and pay attention to all its activities. If you could establish yourself as consciousness alone, thoughts would no longer have any power to distract you.
When you have no interest in thoughts they fade away as soon as they appear. Instead of attaching themselves to other thoughts, which then spin off countless other thoughts and ideas, they just appear for a second or two and then vanish-
One's vasanas make thoughts arise. Once they have arisen, they will repeat themselves in regular chains and patterns again and again. If you have any desires or attachments, thoughts about will be constantly appearing in the mind. You cannot fight them because they thrive on the attention you give them. If you try to suppress them, you can only do it by giving them attention. And that means you are identifying with the mind. This method never works. You can only stop the flow of thoughts by refusing to have any interest in it.
— Living by the Words of Bhagavan, p. 348
Because of his meagre income as a school teacher, TKS could afford to take only a small quantity of sugar candy or puffed rice as an offering to Bhagavan.
One day, he did not have even that much. Sad, he went empty handed and fell at the feet of Bhagavan, “Bhagavan, I am so unhappy. I do not have any money, so I
could not bring you any offering.”
Bhagavan smiled and said, “Why, you brought the most important thing.
Everything else is unimportant.”
TKS was puzzled.
“You brought yourself!” declared Bhagavan.
The case in point here is that you should never exclude yourself from the spiritual journey. It is very easy to extol the guru and his teachings. In the process, you should never exclude yourself - you are equally important.
As the days passed, he was often filled with doubts. Once, he asked Bhagavan, “What is that one thing Bhagavan, knowing which all doubts are resolved?”
Bhagavan replied, “Know the doubter; if the doubter be held, the doubts will not arise. Recognize for certain that all are jnanis, all are realized beings. Only a few are aware of this fact. Therefore, doubts arise. Doubts must be uprooted. This means, that the doubter must be uprooted. When the doubter ceases to exist, no doubts will rise. Here, the doubter means the mind.”
TKS asked, “What is the method, Bhagavan?”
Bhagavan answered sharply, “Enquire „Who am I?‟ This investigation alone will remove and uproot the doubter mind and thus establish one in the Self, the
transcendental state.”
On another occasion, TKS had another doubt. He was a pundit, a traditional man, who had read many scriptures. Thus, the six chakras, the psychic centres, kundalini and so on, fascinated him.
He asked Bhagavan about them and Bhagavan replied,
“The Self alone is to be realized. Kundalini shakti, visions of God, occult powers and their spell binding displays are all in the Self. Those who speak of these and indulge in these have not realized the Self. Self is in the Heart and is the Heart itself. All other forms of manifestations are in the brain. The brain itself gets its power from the Heart. Remaining in the Heart is realizing the Self. Instead of doing that, to be attracted by brain oriented forms of disciplines and methods is a sheer waste of time. Is it not foolish to hold on to so many efforts and so many disciplines that are said to be necessary for eradicating the non-existent ignorance?”
— RAMANA PERIYA PURANAM
(Inner Journey of 75 Old Devotees)
Journey: T. K. Sundaresa Iyer
compiled by Sri V. Ganesan.
One day, he did not have even that much. Sad, he went empty handed and fell at the feet of Bhagavan, “Bhagavan, I am so unhappy. I do not have any money, so I
could not bring you any offering.”
Bhagavan smiled and said, “Why, you brought the most important thing.
Everything else is unimportant.”
TKS was puzzled.
“You brought yourself!” declared Bhagavan.
The case in point here is that you should never exclude yourself from the spiritual journey. It is very easy to extol the guru and his teachings. In the process, you should never exclude yourself - you are equally important.
As the days passed, he was often filled with doubts. Once, he asked Bhagavan, “What is that one thing Bhagavan, knowing which all doubts are resolved?”
Bhagavan replied, “Know the doubter; if the doubter be held, the doubts will not arise. Recognize for certain that all are jnanis, all are realized beings. Only a few are aware of this fact. Therefore, doubts arise. Doubts must be uprooted. This means, that the doubter must be uprooted. When the doubter ceases to exist, no doubts will rise. Here, the doubter means the mind.”
TKS asked, “What is the method, Bhagavan?”
Bhagavan answered sharply, “Enquire „Who am I?‟ This investigation alone will remove and uproot the doubter mind and thus establish one in the Self, the
transcendental state.”
On another occasion, TKS had another doubt. He was a pundit, a traditional man, who had read many scriptures. Thus, the six chakras, the psychic centres, kundalini and so on, fascinated him.
He asked Bhagavan about them and Bhagavan replied,
“The Self alone is to be realized. Kundalini shakti, visions of God, occult powers and their spell binding displays are all in the Self. Those who speak of these and indulge in these have not realized the Self. Self is in the Heart and is the Heart itself. All other forms of manifestations are in the brain. The brain itself gets its power from the Heart. Remaining in the Heart is realizing the Self. Instead of doing that, to be attracted by brain oriented forms of disciplines and methods is a sheer waste of time. Is it not foolish to hold on to so many efforts and so many disciplines that are said to be necessary for eradicating the non-existent ignorance?”
— RAMANA PERIYA PURANAM
(Inner Journey of 75 Old Devotees)
Journey: T. K. Sundaresa Iyer
compiled by Sri V. Ganesan.
Jnana once revealed takes time to steady itself. The Self is certainly within the direct experience of everyone, but not as one imagines it to be. It is only as it is. This experience is samadhi. Just as fire remains without scorching against incantations or other devices but scorches otherwise, so also the Self remains veiled by vasanas and reveals itself when there are no vasanas. Owing to the fluctuation of the vasanas, jnana takes time to steady itself. Unsteady jnana is not enough to check rebirths. Jnana cannot remain unshaken side by side with vasanas. True that in the proximity of a great master, the vasanas will cease to be active and the mind becomes still and samadhi results, similar to fire not scorching because of other devices. Thus the disciple gains true knowledge and right experience in the presence of the master. To remain unshaken in it further efforts are necessary. He will know it to be his real Being and thus be liberated while even alive. Samadhi with closed eyes is certainly good, but one must go further until it is realized that actionlessness and action are not hostile to each other. Fear of loss of samadhi while one is active is the sign of ignorance. Samadhi must be the natural life of everyone.
- Talks 141
- Talks 141
Once you understand that the false needs time and what needs time is false, you are nearer to the Reality, which is timeless, ever in the now.
"Однажды, в час ночи, я увидел, как Бхагаван выходит из ашрама и двигается в сторону горы. Я пошёл за ним. От Бхагавана меня отделяло несколько шагов. Была кромешная тьма, и я пытался сконцентрироваться на тропинке, по которой шёл Бхагаван. Вдруг я услышал приближающийся стук деревянных башмаков. Звук становился всё громче, прошёл мимо и стал удаляться. Несмотря на этот звук, никого не было. Я был в
ужасе, потому что вспомнил, как Бхагаван рассказывал о невидимом сиддхапуруше, живущем на вершине горы, и что он был сам Аруначала. Меня прошиб холодный пот. Посмотрев на меня, Бхагаван сказал: "А, вы слышали!" Он продолжил: " Сиддхапуруша, обитающий на вершине горы, есть не кто иной, как сам
Аруначала. Его редко можно увидеть. Хорошо, что вы его слышали."
Рамана Перия Пуранам
ужасе, потому что вспомнил, как Бхагаван рассказывал о невидимом сиддхапуруше, живущем на вершине горы, и что он был сам Аруначала. Меня прошиб холодный пот. Посмотрев на меня, Бхагаван сказал: "А, вы слышали!" Он продолжил: " Сиддхапуруша, обитающий на вершине горы, есть не кто иной, как сам
Аруначала. Его редко можно увидеть. Хорошо, что вы его слышали."
Рамана Перия Пуранам
The essence of slavery is to imagine yourself to be a process, to have past and future, to have history. In fact, we have no history, we are not a process, we do not develop, nor decay; also see all as a dream and stay out of it.
Однажды, в 1920-х, когда я был в Скандашраме, я оказался наедине с
Бхагаваном. Я полностью осознавал, что Бхагаван был само божество в человеческой форме. Это признавали все старые преданные Бхагавана. То, что он был не просто святым или аскетом, было твёрдым
убеждением всех его преданных с востока до запада. Вне зависимости от того, какого метода или
убеждения они придерживались, они не сомневались, что Бхагаван был божеством в человеческой форме.
Однако, по какой-то причине меня охватило мощное духовное побуждение, которое вынудило меня
мысленно задать вопрос: 'Бхагаван, кто вы в реальности?' Я не произнёс ни слова. Но Бхагаван, похоже, услышал вопрос. Он посмотрел на меня, поднялся и направился в мою сторону. Взяв меня за руку, он почти
поволок меня на гору. Мы достигли вершины с необычайной лёгкостью. Господствующее над всем
присутствие Бхагавана и его физическая близость привели меня в такой экстаз, что я упал, простёршись, к
его священным ногам. Даже в таком положении я мог видеть, как он посылает свой пронизывающий взгляд
милости прямо мне в Сердце. Он произнёс: 'Кто Аруначала, как не 'Я ЕСТЬ'? Посмотрите внутрь – вы тоже
Аруначала. Идите внутрь.' Затем он нагнулся ко мне и коснулся рукой моего Сердца. И в тот самый миг я
увидел в Бхагаване Аруначалу, а себя ощутил ничем иным, как камнем, на котором сидел. Аруначала один
наполнял всё вокруг истиной. Я снова упал к священным стопам Бхагавана.
Рамана Перия Пуранам
Бхагаваном. Я полностью осознавал, что Бхагаван был само божество в человеческой форме. Это признавали все старые преданные Бхагавана. То, что он был не просто святым или аскетом, было твёрдым
убеждением всех его преданных с востока до запада. Вне зависимости от того, какого метода или
убеждения они придерживались, они не сомневались, что Бхагаван был божеством в человеческой форме.
Однако, по какой-то причине меня охватило мощное духовное побуждение, которое вынудило меня
мысленно задать вопрос: 'Бхагаван, кто вы в реальности?' Я не произнёс ни слова. Но Бхагаван, похоже, услышал вопрос. Он посмотрел на меня, поднялся и направился в мою сторону. Взяв меня за руку, он почти
поволок меня на гору. Мы достигли вершины с необычайной лёгкостью. Господствующее над всем
присутствие Бхагавана и его физическая близость привели меня в такой экстаз, что я упал, простёршись, к
его священным ногам. Даже в таком положении я мог видеть, как он посылает свой пронизывающий взгляд
милости прямо мне в Сердце. Он произнёс: 'Кто Аруначала, как не 'Я ЕСТЬ'? Посмотрите внутрь – вы тоже
Аруначала. Идите внутрь.' Затем он нагнулся ко мне и коснулся рукой моего Сердца. И в тот самый миг я
увидел в Бхагаване Аруначалу, а себя ощутил ничем иным, как камнем, на котором сидел. Аруначала один
наполнял всё вокруг истиной. Я снова упал к священным стопам Бхагавана.
Рамана Перия Пуранам
Зашей глаза, пусть сердце станет глазом.
Playing One’s Role in the World
Realising the truth of Self
within your heart and
ever abiding as the Supreme,
play according to the human role
[that you have assumed]
as if experiencing pleasures and pains along with the [people of this] world.
It is not right for the Wise One
to behave improperly,
even though He has known
all that is to be known and
attained all that is to be attained.
Therefore,
observe the code of conduct
which is befitting to
your outward mode of life.
The last line refers to religions, caste, and so on.
- The teachings of Sri Ramana Maharshi.
Guru Vachaka Kovai. Verses 81 & 82.
An Analysis of the Truth. Chapter 5.
Playing One’s Role in the World.
Realising the truth of Self
within your heart and
ever abiding as the Supreme,
play according to the human role
[that you have assumed]
as if experiencing pleasures and pains along with the [people of this] world.
It is not right for the Wise One
to behave improperly,
even though He has known
all that is to be known and
attained all that is to be attained.
Therefore,
observe the code of conduct
which is befitting to
your outward mode of life.
The last line refers to religions, caste, and so on.
- The teachings of Sri Ramana Maharshi.
Guru Vachaka Kovai. Verses 81 & 82.
An Analysis of the Truth. Chapter 5.
Playing One’s Role in the World.
If we progress the world progresses. As you are, so is the world. Without understanding the Self what is the use of understanding the world? Without Self-knowledge, knowledge of the world is of no use. Dive inward and find the treasure hidden there. Open your heart and see the world through the eyes of the true Self. Tear aside the veils and see the divine majesty of your own Self.
Why is that? Think, O Subhuti, of the mountains of merit collected by an warrior saint who performs the act of giving without sating. This merit, O Subhuti, is not something that you could easily ever measure.
O Subhuti, what do you think? Would it be easy to measure all the space in the universe to the east of us?
And Subhuti replied,
O Conqueror, it would not.
The Conqueror spoke again:
And just so, would it be easy to measure all the space in the universe to the south of us, or to the north of us, or above us, or below us, or in any of the directions in between? Would it be easy to measure all the space in the universe, in any of the ten directions from where we now stand?
And Subhuti replied,
O Conqueror, it would not.
Finally then did the Conqueror say,
And just so, O Subhuti, it would be no easy thing to measure the mountains of merit collected by any warrior saint who performs the act of giving without staying.
— 'The Diamond Cutter' book
O Subhuti, what do you think? Would it be easy to measure all the space in the universe to the east of us?
And Subhuti replied,
O Conqueror, it would not.
The Conqueror spoke again:
And just so, would it be easy to measure all the space in the universe to the south of us, or to the north of us, or above us, or below us, or in any of the directions in between? Would it be easy to measure all the space in the universe, in any of the ten directions from where we now stand?
And Subhuti replied,
O Conqueror, it would not.
Finally then did the Conqueror say,
And just so, O Subhuti, it would be no easy thing to measure the mountains of merit collected by any warrior saint who performs the act of giving without staying.
— 'The Diamond Cutter' book
Subhuti, this is how those who have entered well into the way of the warrior saint must think to themselves as they feel the Wish to achieve enlightenment:
I will bring to nirvana the total amount of living beings, every single one numbered among the ranks of living kind: those who were born from eggs, those who were born from a womb, those who were born through warmth and moisture, those who were born miraculously, those who have physical form, those with none, those with conceptions, those with none, and those with neither conceptions nor no conceptions.
However many living beings there are, in whatever realms there may be - anyone at all labeled with the name of "living being" - all these will I bring to total nirvana, to the sphere beyond all grief, where none of the parts of the person are left at all.
Yet even if I do manage to bring this limitless number of living beings to total nirvana, there will be no living being at all who was brought to total nirvana.
— 'The Diamond Cutter' book
I will bring to nirvana the total amount of living beings, every single one numbered among the ranks of living kind: those who were born from eggs, those who were born from a womb, those who were born through warmth and moisture, those who were born miraculously, those who have physical form, those with none, those with conceptions, those with none, and those with neither conceptions nor no conceptions.
However many living beings there are, in whatever realms there may be - anyone at all labeled with the name of "living being" - all these will I bring to total nirvana, to the sphere beyond all grief, where none of the parts of the person are left at all.
Yet even if I do manage to bring this limitless number of living beings to total nirvana, there will be no living being at all who was brought to total nirvana.
— 'The Diamond Cutter' book
And again the Buddha spoke:
O Subhuti, in the future, in the days of the last five hundred, when the holy teaching of the Buddha is approaching its final destruction, there will come warrior saints who are great beings, who possess morality, who possess the fine quality, and who possess wisdom.
And these warrior saints who are great beings, O Subhuti, will not be ones who have rendered honor to a single Buddha, or who have collected stores of virtue with a single Buddha. Instead, O Subhuti, they will be ones who have rendered honor to many hundreds of thousands of Buddhas, and who have collected stores of virtue with many hundreds of thousands of Buddhas. Such are the warrior saints, the great beings, who then will come.
— 'The Diamond Cutter' book
O Subhuti, in the future, in the days of the last five hundred, when the holy teaching of the Buddha is approaching its final destruction, there will come warrior saints who are great beings, who possess morality, who possess the fine quality, and who possess wisdom.
And these warrior saints who are great beings, O Subhuti, will not be ones who have rendered honor to a single Buddha, or who have collected stores of virtue with a single Buddha. Instead, O Subhuti, they will be ones who have rendered honor to many hundreds of thousands of Buddhas, and who have collected stores of virtue with many hundreds of thousands of Buddhas. Such are the warrior saints, the great beings, who then will come.
— 'The Diamond Cutter' book
Don't depend on death to liberate you from your imperfections. You are exactly the same after death as you were before. Nothing changes; you only give up the body. If you are a thief or a liar or a cheater before death, you don't become an angel merely by dying. If such were possible, then let us all go and jump in the ocean now and become angels at once! Whatever you have made of yourself thus far, so will you be hereafter. And when you reincarnate, you will bring that same nature with you. To change, you have to make the effort. This world is the place to do it.
Прямым учением Бхагавана было молчание. Он учил Самоисследованию тех, кто не мог постичь его молчания; поэтому, что касается его учения, Самоисследование в действительности
занимает второе место. Он передавал учение молчания просто своим наполненным милостью взглядом.
Никогда не было необходимости говорить с Бхагаваном. Он взращивал во мне зрелость постепенно и неуклонно. Все преданные Бхагавана превозносят его взгляд милости; однако, даже этот взгляд был лишь внешним выражением его внутренней тишины. Тишина была состоянием Бхагавана, и его прямое учение было только через тишину. Те, кто получил его послание через тишину, уже больше никогда не задавали
вопросов, а тем более не нуждались в наставлениях. Как можно в словах выразить непостижимую работу
Бхагавана через молчание?
Шанкарамма
занимает второе место. Он передавал учение молчания просто своим наполненным милостью взглядом.
Никогда не было необходимости говорить с Бхагаваном. Он взращивал во мне зрелость постепенно и неуклонно. Все преданные Бхагавана превозносят его взгляд милости; однако, даже этот взгляд был лишь внешним выражением его внутренней тишины. Тишина была состоянием Бхагавана, и его прямое учение было только через тишину. Те, кто получил его послание через тишину, уже больше никогда не задавали
вопросов, а тем более не нуждались в наставлениях. Как можно в словах выразить непостижимую работу
Бхагавана через молчание?
Шанкарамма
Ella Maillart, a Swiss travel writer and photographer, met the Maharshi in the 1940s. Two captivating photographs of Sri Ramana shot by her are in the photo-album Radiance of the Self, published by the Ramana Maharshi Centre, Bangalore.
I don’t think it is within my power to depict the subtle atmosphere which renders the place [the Ashram] unique in its setting of dry and hard beauty.
Westerners who come to know the Maharshi feel constrained to say how puzzled they are by the inactivity of the Sage. We have identified ourselves with our bodies are convinced that one has to be visibly active. We forget that inactivity is the basis of its corollary activity; that the useful wheel could not exist or move without a motionless center.
I felt strongly at Tiruvannamalai that such great ones as the Maharshi are the salt of the earth. Something intangible emanates from these realized men; they sanctify the land through their presence. The Sage has attained a certitude which makes him free from restlessness, free from fear, desire, and doubt – he can do things none of us can do because he is egoless.
Those who live near him have the conviction that he knew what he was talking about, who knew the ‘why and how’ of what had been harassing them. They stopped worrying continually about problems they were never meant to solve.
He is a link between what we call the concrete world and the Unmanifest. He is a living symbol of that knowledge without which the humanity of today is but a pitiful joke. He implants a lasting peace in the center of every man’s heart.
What do we see in the West of today? Every moment adding to the despair of men lost in fruitless researches. Hopelessness gaining ground, each one is obliged to seek a solution along alleys most of which become blind.
The Sage of the Vedanta symbolizes a link between the unknowable ultimate and man. The Sage relies on actionless activity and carries on wordless teaching.
— Face to Face
I don’t think it is within my power to depict the subtle atmosphere which renders the place [the Ashram] unique in its setting of dry and hard beauty.
Westerners who come to know the Maharshi feel constrained to say how puzzled they are by the inactivity of the Sage. We have identified ourselves with our bodies are convinced that one has to be visibly active. We forget that inactivity is the basis of its corollary activity; that the useful wheel could not exist or move without a motionless center.
I felt strongly at Tiruvannamalai that such great ones as the Maharshi are the salt of the earth. Something intangible emanates from these realized men; they sanctify the land through their presence. The Sage has attained a certitude which makes him free from restlessness, free from fear, desire, and doubt – he can do things none of us can do because he is egoless.
Those who live near him have the conviction that he knew what he was talking about, who knew the ‘why and how’ of what had been harassing them. They stopped worrying continually about problems they were never meant to solve.
He is a link between what we call the concrete world and the Unmanifest. He is a living symbol of that knowledge without which the humanity of today is but a pitiful joke. He implants a lasting peace in the center of every man’s heart.
What do we see in the West of today? Every moment adding to the despair of men lost in fruitless researches. Hopelessness gaining ground, each one is obliged to seek a solution along alleys most of which become blind.
The Sage of the Vedanta symbolizes a link between the unknowable ultimate and man. The Sage relies on actionless activity and carries on wordless teaching.
— Face to Face
THE SUREST WAY
Q: How can I control the mind?
M: The mind is intangible. In fact, it does not exist. The surest way of control is to seek it, then its activities will cease.
Seek the mind. On being sought, it will disappear. The mind is only a bundle of thoughts. The thoughts arise because there is a thinker. The thinker is the ego. The ego, if sought, will vanish automatically. The ego and the mind are the same.
The ego is the root-thought from which all other thoughts arise. Dive within. You are now aware that the mind rises from within. So sink within and seek. You need not eliminate the wrong 'I'. How can 'I' eliminate itself? All that you need do is to find its origin and abide there. That is as far as your efforts can extend.
Then the Beyond will take care of itself. You are helpless there; no effort can reveal it."'
Our analyses are ended, that is, so far as the intellect goes, but they are not enough. Eliminating the 'not I' is not enough. The process is only intellectual. The truth cannot be directly pointed out, hence the process. Now begins the real inner quest.
The 'I'-thought is the root to be sought now at its source. Find out who it is and abide there.
— Conscious Immortality
Q: How can I control the mind?
M: The mind is intangible. In fact, it does not exist. The surest way of control is to seek it, then its activities will cease.
Seek the mind. On being sought, it will disappear. The mind is only a bundle of thoughts. The thoughts arise because there is a thinker. The thinker is the ego. The ego, if sought, will vanish automatically. The ego and the mind are the same.
The ego is the root-thought from which all other thoughts arise. Dive within. You are now aware that the mind rises from within. So sink within and seek. You need not eliminate the wrong 'I'. How can 'I' eliminate itself? All that you need do is to find its origin and abide there. That is as far as your efforts can extend.
Then the Beyond will take care of itself. You are helpless there; no effort can reveal it."'
Our analyses are ended, that is, so far as the intellect goes, but they are not enough. Eliminating the 'not I' is not enough. The process is only intellectual. The truth cannot be directly pointed out, hence the process. Now begins the real inner quest.
The 'I'-thought is the root to be sought now at its source. Find out who it is and abide there.
— Conscious Immortality
The truth is always here
but you are too complex
and too distracted to see it.
So you will have to walk
all over the universe to
come back to find it right
under your nose.
This is the paradox of existence.
It is always you,
it has always been you
but you think it is something else.
It is you but it is not the you
that you would like to be or
that you think you are,
it is the true You.
but you are too complex
and too distracted to see it.
So you will have to walk
all over the universe to
come back to find it right
under your nose.
This is the paradox of existence.
It is always you,
it has always been you
but you think it is something else.
It is you but it is not the you
that you would like to be or
that you think you are,
it is the true You.
Чедвик также много шутил с Бхагаваном. В то время в Старом Холле не было потолочных вентиляторов.
Вместо них была пунка – индийский ручной потолочный веер, сделанный из длинной крепкой деревянной
жерди и прикреплённого к ней такой же длины куска материи. Если потянуть за привязанную верёвку, пунка начинала раскачиваться, нагоняя приятный ветерок. В Старом Холле верёвка от пунки свисала за
кушетку Бхагавана. Однажды, когда в Холле никого не было, Чедвик каким-то образом сложил своё
шестифутовое тело и спрятался за кушеткой. Когда Бхагаван пришёл и сел на кушетку, он украдкой начал
раскачивать пунку. Бхагаван был удивлён, так как в Холле никого не было, а пунка быстро раскачивалась!
Бхагаван поворачивался очень медленно, и к тому времени, как он попытался выяснить, кто раскачивает
пунку, Чедвик успел спрятаться. Увидев, что никого нет, Бхагаван отвернулся, и Чедвик снова начал
раскачивать пунку. Так происходило несколько раз, пока Бхагаван не крикнул: "Чедвик, выходите, я знаю, что вы там!"
Бхагаван делился с Чедвиком многими секретами священной горы. Однажды, когда они были в Холле, Бхагаван обратился к нему: "Чедвик, когда я обходил вокруг горы, я вдруг оказался внутри неё. Я видел там
много городов, водопадов, рек, храмов и людей. Эти люди, которые сейчас здесь, были там, и, эй, Чедвик, вы тоже там были!" После того, как Бхагаван рассказал это, Чедвик, Мунгала Венкатарамия, Осборн и
многие другие независимо друг от друга переживали тот же опыт, когда обнаруживали себя внутри горы и
видели города и водопады и медитирующих мудрецов. Это может показаться непостижимым, но это
настоящий духовный опыт. 'Я ЕСТЬ', к которому мы все должны пробудиться, это то самое 'Я ЕСТЬ', что
внутри горы.
Вместо них была пунка – индийский ручной потолочный веер, сделанный из длинной крепкой деревянной
жерди и прикреплённого к ней такой же длины куска материи. Если потянуть за привязанную верёвку, пунка начинала раскачиваться, нагоняя приятный ветерок. В Старом Холле верёвка от пунки свисала за
кушетку Бхагавана. Однажды, когда в Холле никого не было, Чедвик каким-то образом сложил своё
шестифутовое тело и спрятался за кушеткой. Когда Бхагаван пришёл и сел на кушетку, он украдкой начал
раскачивать пунку. Бхагаван был удивлён, так как в Холле никого не было, а пунка быстро раскачивалась!
Бхагаван поворачивался очень медленно, и к тому времени, как он попытался выяснить, кто раскачивает
пунку, Чедвик успел спрятаться. Увидев, что никого нет, Бхагаван отвернулся, и Чедвик снова начал
раскачивать пунку. Так происходило несколько раз, пока Бхагаван не крикнул: "Чедвик, выходите, я знаю, что вы там!"
Бхагаван делился с Чедвиком многими секретами священной горы. Однажды, когда они были в Холле, Бхагаван обратился к нему: "Чедвик, когда я обходил вокруг горы, я вдруг оказался внутри неё. Я видел там
много городов, водопадов, рек, храмов и людей. Эти люди, которые сейчас здесь, были там, и, эй, Чедвик, вы тоже там были!" После того, как Бхагаван рассказал это, Чедвик, Мунгала Венкатарамия, Осборн и
многие другие независимо друг от друга переживали тот же опыт, когда обнаруживали себя внутри горы и
видели города и водопады и медитирующих мудрецов. Это может показаться непостижимым, но это
настоящий духовный опыт. 'Я ЕСТЬ', к которому мы все должны пробудиться, это то самое 'Я ЕСТЬ', что
внутри горы.
Beings
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