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Bhagavan Sri Ramana Maharshi

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Q.: Why does an Upanishad say, “He whom the Atman chooses, to him alone does It reveal Itself, not to others”. Does not this seem arbitrary?

Ramana: No. It is correct. It chooses those only who devote themselves to It, who become Its devotees. Such It draws them inwards to Itself. One must turn inward to find the Atman. He who thinks of It, It will draw to Itself. All such thoughts as ‘Attainment is hard’ or ‘Self realisation is far from me’, or ‘I have got many difficulties to overcome to know the Reality’, should be given up, as they are obstacles; they are created by this false self, ego. They are untrue.
Do not doubt that you are the Reality; live in that understanding. Never question it by referring your realisation of it to some future time. It is because people are victimized and hypnotised by such false thoughts that the Gita says
that few out of millions realise the Self. The order of asramas [four stages of life] was established as a general principle, i.e. to regulate the gradual development of the ordinary run of humanity. But in the case of one highly mature and fully ripe for Atma vichara there is no graduated development. In this case jnana vichara, i.e. the Self enquiry and the blooming of jnana, are immediate and quick.

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Arnold Ehret

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"Pythagoras, an immortal mathematical genius, vegetarian and founder of a high-standing school of philosophy, went to Egypt to learn more about the "secret sciences" of that country. Before he was allowed to enter into the school of the learned, called High Priests at this time, he had to undergo a fast of forty days, under supervision, outside of the city. Believing that this was a test of his willpower and energy, he was told this: 'Forty days' fast is necessary in order that you may grasp what we will teach you.'"

Source: Arnold Ehret in "Physical Fitness Thru a Superior Diet"

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The Upanishads

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Jai Maha Vishnu! ૐ

Amrita Bindu Upanishad

Om ! May God protect us both together; may God nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

1. The mind is chiefly spoken of as of two kinds, pure and impure. The impure mind is that which is possessed of desire, and the pure is that which is devoid of desire.

2. It is indeed the mind that is the cause of men’s bondage and liberation. The mind that is attached to sense-objects leads to bondage, while dissociated from sense-objects it tends to lead to liberation.

3. Since liberation is predicated of the mind devoid of desire for sense objects, therefore, the mind should always be made free of such desire, by the seeker after liberation.

4. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realizes its own essence, then that Supreme State (is gained).

5. The mind should be controlled to that extent in which it gets merged in the heart. This is Jnana (realization) and this is Dhyana (meditation) also, all else is argumentation and verbiage.

6. (The Supreme State) is neither to be thought of (as being something external and pleasing to the mind), nor unworthy to be thought of (as something unpleasant to the mind); nor is It to be thought of (as being of the form of sense-pleasure), but to be thought of (as the essence of the ever-manifest, eternal, supreme Bliss Itself); that Brahman which is free from all partiality is attained in that state.

7. One should duly practice concentration on Om (first) through the means of its letters, then meditate on Om without regard to its letters. Finally on the realization with this latter form of meditation on Om, the idea of the non-entity is attained as entity.

8. That alone is Brahman, without component parts, without doubt and without taint. Realizing “I am that Brahman” one becomes the immutable Brahman.

9. (Brahman is) without doubt, endless, beyond reason and analogy, beyond all proofs and causeless knowing which the wise one becomes free.

10. The highest Truth is that (pure consciousness) which realizes, “There is neither control of the mind, nor its coming into play”, “Neither am I bound, nor am I a worshipper, neither am I a seeker after liberation, nor one-who has attained liberation”.

11. Verily the Atman should be known as being the same in Its states of wakefulness, dreaming, and dreamless sleep. For him who has transcended the three states there is no more rebirth.

12. Being the one, the universal Soul is present in all beings. Though one, It is seen as many, like the moon in the water.

13. Just as it is the jar which being removed (from one place to another) changes places and not the Akasa enclosed in the jar – so is the Jiva which resembles the Akasa.

14. When various forms like the jar are broken again and again the Akasa does not know them to be broken, but He knows perfectly.

15. Being covered by Maya, which is a mere sound, It does not, through darkness, know the Akasa (the Blissful one). When ignorance is rent asunder, It being then Itself only sees the unity.

16. The Om as Word is (first looked upon as) the Supreme Brahman. After that (word-idea) has vanished, that imperishable Brahman (remains). The wise one should meditate on that imperishable Brahman, if he desires the peace of his soul.

17. Two kinds of Vidya ought to be known – the Word-Brahman and the Supreme Brahman. One having mastered the Word-Brahman attains to the Highest Brahman.

18. After studying the Vedas the intelligent one who is solely intent on acquiring knowledge and realization, should discard the Vedas altogether, as the man who seeks to obtain rice discards the husk.

19. Of cows which are of diverse colours the milk is of the same colour. (the intelligent one) regards Jnana as the milk, and the many-branched Vedas as the cows.

20. Like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind.

21. Taking hold of the rope of knowledge, one should bring out, like fire, the Supreme Brahman. I am that Brahman indivisible, immutable, and calm, thus it is thought of.

22. In Whom reside all beings, and Who resides in all beings by virtue of His being the giver of grace to all – I am that Soul of the Universe, the Supreme Being, I am that Soul of the Universe, the Supreme Being.

Om ! May God protect us both together; may God nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Amrita Bindu Upanishad, as contained in the Krishna-YajurVeda

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Thirumandiram by Siddhar Thirumoolar

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The ignorant prate that love and Shiva are two, but none of them knows that love alone is Shiva. When men know that love and Shiva are the same, love as Shiva they ever remain.

. 270

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The Upanishads

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The Self resides within the lotus of the heart. Knowing this, consecrated to the Self, the sage enters daily this holy sanctuary. Absorbed in the Self, the sage is freed from identity with the body and lives in blissful consciousness.

~ Çhândogya Upanishad

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The Upanishads

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He who knows this, having become peaceful, controlled, detached, patient and concentrated, sees the âtman in himself and sees all in the âtman. Evil does not overcome him, but he overcomes all evil; evil does not consume him, but he consumes all evil. Free from evil, free from passion, free from doubt, he becomes a knower of Brahman.

~ Brihadâranyaka Upanishad

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The Upanishads

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As the sun that beholds the world is untouched by earthly impurities, so the Spirit that is in all things is untouched by external sufferings.

~ Katha Upanishad

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The Upanishads

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He who dwells in the light, yet is other than the light, whom the light does not know, whose body is the light, who controls the light from within—He is the âtman within you.

~ Brihadâranyaka Upanishad

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The Upanishads

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That which is neither internal consciousness nor external consciousness nor both together, which does not consist solely in compact consciousness, which is neither conscious nor unconscious, which is invisible, unapproachable, impalpable, indefinable, unthinkable, unnameable, whose very essence consists of the experience of its own self, which absorbs all diversity, is tranquil and benign, without a second, which is what they call the fourth state—that is the âtman. This it is which should be known.

~ Mândûkya Upanishad

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Let us have concord with our own people, and concord with people who are strangers to us; Let us create between us and the strangers a unity of hearts. May we unite in our midst, unite in our purposes, and not fight against the divine spirit within us. Let not the battle-cry rise amidst many slain, nor the arrows of the War God fall with the break of day.

~ Atharva Veda 7.52

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By means of the hymns one attains this world, by the sacrificial formulas the space in-between, by holy chant the world revealed by the sages. With the syllable Aum as his sole support, the wise man attains that which is peaceful, unageing, deathless, fearless—the Supreme.

~ Atharva Veda

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United your resolve, united your hearts, may your spirits be at one, that you may long together dwell in unity and concord!

~ Rig Veda 10.191.4

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If we have injured space, the earth, or heaven, or if we have offended mother or father, from that may Agni, fire of the house, forgive us and guide us safely to the world of goodness.

~ Atharva Veda

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As from a tree covered with blossoms, the fragrance wafts far off, so also in the same way, the fragrance of a good deed blows its fragrance far off. Just as a juggler, when he steps upon an edge of a sword laid over a pit, speaks: “Softly! Softly! Or I shall come to harm and fall in the pit,” so also one should keep himself away from an untruth!

~ Yajur Veda

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Have your eating and drinking in common. I bind you together. Assemble for worship of the Lord, like spokes around a hub. Of one mind and one purpose I make you, following one leader. Be like the Gods, ever deathless! Never stop loving!

~ Atharva Veda 3.30

Swami Sri Yukteswar Giri, ( Guru of Yogananda)

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In shallow men, the faith
of little thoughts cause
much commotion.

In oceanic minds, the
whales of inspiration
make hardly a ruffle.

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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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