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' Bharata Gita '

The Brahmana continued:

1. 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.

2. 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).

3. 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.

4. 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).

5. 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.

6. 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.

7. 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.

8. 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.

9. 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).

10. 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.

11. 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.

12. 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.

13. (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).

14. 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!

15. 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.

16. 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).

17. 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.

18. 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).

19. 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).

20. 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).

( part 3 )

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' Bharata Gita '

Rahugana said:

1. 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.

2. 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.

3. 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.

4. 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:
5. 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.

6. 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.

7. 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.

8. 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).

9. (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.)

10. 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).

11. 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’.

12. 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).

13. 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.

14. 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.

15. 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.

16. 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.

( part 2 )

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

The Brahmana said:

1. 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.

2. (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).

3. 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.

4. 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.

5. 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.

6. 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).

7. 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.

8. 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).

9. 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!

10. 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

11. 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.

12. 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.

13. 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.

14. 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).

15. 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.

16. (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.

17. 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.


~ Bharata Gita

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The boundaries between these three (Self, world, God) exist only as long as the not accepting or the fighting ego exists. The moment non-acceptance disappears, acceptance happens and ego disappears. Suddenly only celebration remains.
Some people ask Me, ‘How do we express our deep gratitude to You?’ I tell them that the only way to express their gratitude is to live enlightenment the way I have just described it to you. That is the best you can do for me and that I can do for you.

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If I equate your body to a mango I will equate the kundalini to the seed inside. A mango fruit does not achieve its ultimate, if you just eat the fruit and destroy the seed. The fruit realizes itself only when the seed is able to give more fruits. In the same way, your body has two components, the kundalini and your body. Just living with a little money, comfort and ending your life is like eating the mango fruit. But, that will not to lead to realization. The fruit itself realizes its purpose of existence only when the seeds start giving more fruits.

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When the superior man hears of the Tao
He diligently practices it
When the average man hears of the Tao
He sometimes holds it and sometimes loses it
When the inferior man hears of the Tao
He laughs aloud at it
If he did not laugh, it would not be the Tao

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I often say I was kissed from within.
It was so profound, so unmistakably auspicious
that on the strength of that kiss I was ready to leave everything.
You have this feeling, even to leave this world.
I walked out of my life.
What does it mean to walk out of my life?
It is just this sense that nothing could bind me.
It was greater than any human love could supply.
And you know it. And in that instant, you know you can never be the same as before. You know: I can never again be that imagined self.
I don't know where I am going, but I know I am not that traveller.
Now you belong to something else, something fresh.
Something imperishable.
You know it.
How you know it?
Nobody taught you how to know it.
It makes itself known to you inside.
I call it God.

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Sadhguru Jaggi Vasudev

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If your energy body is in full vibrancy, the physical body will naturally fix itself.

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Bhagavan Sri Ramana Maharshi

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Q: What should we meditate on?

M: Who is the meditator? Ask that question first. Remain as the meditator, then there is no need to meditate. It is the sense of doer ship that is the impediment to dhyana.

Q: What is to be meditated on?

Anything you prefer, but you should stick to one thing. Contemplation involves fight. As soon as you begin meditation other thoughts will crowd in, gather force and try to sink the single thought. The latter must gain strength by repeated practice. This battle always takes place in meditation.

Peace of mind is brought about by contemplation and through the absence of varying thoughts. Once dhyana is well- established it cannot be given up, but will go on automatically even when you are engaged in work, play or even sleep. It must become so deep-rooted that it is natural.

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The light of awareness has a welcoming wholeness to it—it sees the ordinary moment just as it sees the peak moment.

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

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Rumi, 13th century Sufi poet and Mystic

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In Silence there is eloquence.
Stop weaving and see how the pattern improves.

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What you are trying to make happen
has never happened.
It is the one thing that never happens.
Everything else is happening,
but this thing is not happening,
but everybody is trying to make it happen.
All these attempts to make it happen
are being watched in That which doesn't happen
—and you are That.
So only the recognition needs to happen, not you.
The recognition of That
which is timelessly present and unchanging.
That is our glory—that we cannot happen,
we can only be.

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Sri Anandamayi ma

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343 ~ Conversation with Ma.

Two European psychologists came to Ma and this was the conversation......

Q- Psychologists cure patients by talking to them. With you it seems that your emanation cures people even without words. It is our endeavour to help people. What is the most essential thing we should do for them?

Ma- Who in this world can be called normal? Everyone appears to be mad after one thing or another: some after money, some after beauty, some after music, others after their children, and so forth— nobody is really quite balanced.

Q- What then is the remedy?

Ma- Just as one does not water the leaves of a tree but its roots, so one has to grapple with man’s disease at its root. Man’s root lies in the brain. Therefore the remedy for all ills is to still the mind. When man’s mind has been stilled, all will be well with him, both physically and psychologically.

Q- How does the mind become still?

Ma- By treading the path that leads to the realization of “Who am I?” Your body that was young and is old now with its greying hair does not last forever. It is not the real ‘I’. Therefore man has to find out who he really is. When he tries to do this, his mind will be supplied with the right nourishment that will calm it. The right sustenance for the mind cannot be had from anything that is of this world and therefore perishable, but solely from that which is Eternal. The taste of the eternal will still the mind.
The universe was created out of joy and this is why you find joy in the things of this world. Without joy life is an ordeal. You must try to attain to that great joy which has brought forth the world.

Q- What is the special contribution a woman has to make as apart from a man?

Ma- A woman is essentially a mother and consequently her duty is to serve everyone. Further since she is daughter, wife, mother all in one, to recognise the oneness of the three. Besides, in every woman is contained a man and in every man a woman. If man were not contained within you, you would not be able to recognise a man; and if woman were not contained in a man, he would be unable to recognise a woman. Thus one of the most important tasks of a woman is to discover the man in herself.

Q- What then is the special contribution a man can give?

Ma- Man is the reflection of the Supreme Purusha the one who upholds the universe. True manliness means divinity. But then there is Atma which is beyond man and woman. Everyone has to find that Atma that lies hidden within himself. It is the task of every human being to unfold both the man and woman potentially contained within him or herself and to realise the Atma which is beyond man and woman.

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' From Stagnation To Radiance '

"Shiva himself said that when women outnumber men on this planet, at that time Kali Yuga will come to an end."

Right now here [referring to the number present at the consecration] women clearly outnumber men.
When #KaliYuga ends the next yuga is supposed to bring forth better people.
It will bring forth devas.
The word ‘deva’ literally means a radiant being.

Essentially, all life upon this planet is solar-powered. It is just that some life holds what comes to it; some life radiates what comes to it.

"If you choose to radiate, you become a deva.
If you hold back you become a rakshasa."

Not because you do something that somebody thinks is bad do you become a rakshasa.
You become a rakshasa because you have no sense of giving.

Giving does not necessarily mean this or that; just that your life process is a giving.

When you are this way, giving will happen the way it needs to happen.
It is not that you have to think,
‘Where should I give?
How much should I give?
What should I give?’
That calculation destroys everything.

If there is a certain sense of giving in everything that you are, if you become a giving, you become a deva.

Sitting here, consecration after consecration, if you continue to remain a rakshasa
– ‘what can I get’; ‘what can I get’
– you will get a stone in the end or maybe nobody will even bother to put a stone.

If you transform your life from
‘What can I get?’ to ‘What can I give?’
if every moment of your life is a process of giving, you become a deva.

Giving is not about developing an attitude.
If you allow life to happen, it is a giving. The nature of life is like that. If it holds it becomes stagnant. Only if it keeps flowing, this is a beautiful experience.

If you horde life, if you become a stagnant life, it is a miserable life. You will have everything, yet you will have nothing. You will have more than everybody but you will have nothing in your experience, because life is not in quantities.

Life is only in the intensity of experience. ‘How much do I have’ doesn’t make your life big or small; how intensely you are experiencing it right now, is what makes your life big or small.

I have had the privilege of meeting and seeing all kinds of beggars. I have seen various kinds of beggars: crippled beggars, blind beggars, malnourished beggars, well-fed beggars, and billionaire beggars.

So this was a real beggar on the street. He had collected a few kilograms of rice for the day.
In India a lot of people don’t give money to the beggars, they give grains. Giving rice is a very common practice.

He had collected quite a bit of rice for the day, in his bag. Then he saw a fine chariot coming and thought, ‘Oh a rich man, maybe I’ll go and beg. If he is generous he may give a gold coin, something.’ He went there to beg.

A really radiant being got down from the chariot; a fabulous looking man. Just when the beggar was about to beg, the man put his hands in front of him and said, ‘Bhiksham dehi,’ he is begging.

He thought, ‘Oh my God.’ The tradition is, if somebody stands in front of you and asks something, you should not deny him.

For a human being to come to a place within himself where he has to beg, once he has put himself into such a despicable place, you must give him something. That’s the tradition.

The beggar looked at him and said,
‘Okay, you look rich but you’re begging,
as per my tradition and culture I can’t say no.’
So he took out one grain of rice from his bag and gave it to the rich man. That man took it and went.

The beggar came home, storing up the rice. Then, as he was pouring the rice into a container, he saw one grain of rice had turned into solid gold.

He sat and cried, ‘If I only had put my whole bag into that man’s hand, I would have had a bagful of gold.’ That’s how life is.

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Sri Anandamayi ma

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Through pure concentration all is possible. But the least trace of egotism prevents the spiritual growth. The one who wants to lead a spiritual life must be quite transformed and change all values. The cause of our misery is that we cling to forms and believe them to be real. This we must understand: Real joy exists only in spiritual life. The only way to experience it is to know and understand what the universe really is. We have to orient ourselves so that we see the whole world divine. It is said in the Isha Upanishad, ‘Everything that moves in this world must be covered with the Lord.’ Our old world has to go. And instead we shall see the world as it is, see God in all, see how the Divine breaks through names and forms. There is not a place where God is not. The only thing we have to do is to open our eyes and see Him— in good and evil, happiness and unhappiness, in joy and sorrow and in death. One may exchange the word God for life. To be conscious that ‘All Life is One’ gives a bliss that does not change. If you feel unhappy and restless it comes from ignorance of this truth, from being rooted in the idea of manifoldness and differences between individuals and things. All, all are only variations of That which is the centre, which is the One.

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Everything you see, comes to pass.
Know that you are not that.
All things that are heard, come to pass.
Know that you are not that.
All things that are touched, come to pass.
Know that you are not that.
All things that are tasted, come to pass.
Know that you are not that.
All things that are thought of, come to pass.
Know that you are not that.
All things that are imagined, come to pass.
Know that you are not that.
All things that are learned, come to pass.
Know that you are not that.
All that is manifest, come to pass.
Know that you are not that.
All things of the mind come to pass.
Know that you are not that.
That which does not come to pass,
but inside which all phenomena come to pass,
know That—to be your Self.

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Paramahansa Yogananda

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If you love God and therefore love everybody, that does not mean that you love the faults in people. If one loves the Father of all, and if he has the slightest thought of revenge toward anyone or desire to punish anyone, he falls a million miles away from God. One who loves God dares not entertain thoughts of doing injury to anyone. It would be wrong, of course, to support anyone blindly. But nonsupport of the wrongdoing in others does not mean that anyone should vengefully hurt others. A philosopher once said: "The best sort of revenge is not to be like him who did the injury." We should have respect for others' opinions as we wish others to respect our opinions,- there is no room for ugliness. We should lovingly disagree as well as lovingly agree. I am working for God alone. Earth has no illusion for me; I have seen through them all. You too should realize that you are visiting this earth only temporarily; you are here solely to learn necessary lessons and to help all who cross your path. You do not know why you have been cast in a particular role, so you must learn what God expects of you. Don't harbor personal desires; your only desire should be to follow the Lord's will and to live and work for Him. We are here today, tomorrow we are gone: mere shadows in a cosmic dream. But behind the unreality of these fleeting pictures is the immortal reality of Spirit. Life here on earth appears futile and chaotic until we are anchored in the Divine.

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Sri Anandamayi ma

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The One who created this world is everywhere. Rely on Him in all matters.

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Sri Anandamayi ma

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Enquire: 'Who am I?' and you will find the answer. Look at a tree: from one seed arises a huge tree; from it comes numerous seeds, each one of which in its turn grows into a tree. No two fruits are alike. Yet it is one life that throbs in every particle of the tree. So, it is the same Atman everywhere.

All creation is that. There is beauty in the birds and in the animals. They too eat and drink like us, mate and multiply; but there is this difference: we can realize our true nature, the Atman. Having been born as human beings, we must not waste this opportunity. At least for a few seconds every day, we must enquire as to who we are. It is no use taking a return ticket over and over again. From birth to death, and death to birth is samsara. But really we have no birth and death. We must realize that.

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The Upanishads

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The learned say life is self-created; others say life evolved from time. In truth the Lord brought the cosmos out of himself.

He is pure consciousness, omnipresent, omnipotent, omniscient, creator of time and master of the three gunas. Evolution takes place at his command.

Those who act without thought of personal profit and lead a well-disciplined life discover in course of time the divine principle that all forms of life are one. They work in the service of the Lord and are freed from the law of karma.

Know him to be the primal source of life whose glory permeates the universe, who is beyond time and space, yet can be seen within the heart in meditation. Know him to be beyond the tree of life, whose power makes all the planets revolve: who is both law and mercy, yet can be seen within the heart in meditation.

Know him to be the supreme Lord of lords, King of kings, God of gods, ruler of all, without action or organs of action, whose power is seen in myriad ways.

Know him to be the cause without a cause, without a second, parent or master. May he, Lord of Love, who hides himself in his creatures like a spider in its web, grant us illumination.

The Lord is hidden in the hearts of all. The eternal witness, pure consciousness, he watches our work from within, beyond the reach of the gunas.

The Lord is the operator; we are but his innumerable instruments. May we realize him in our consciousness and find the bliss he alone can give us. Changeless amidst the changing, consciousness of the conscious, he grants all our prayers. May we realize him in our consciousness and find the freedom he alone can give us.

There shines not the sun, neither moon nor star, nor flash of lightning, nor fire lit on earth. Everything reflects the light of the Lord. May we realize him in our consciousness; there is no other way to conquer death.

He is the maker of the universe, self-existent, omniscient, destroyer of death, the source and inmost Self of all, ruler of the cycle of birth and death. May we realize him in our consciousness; there is no other way to conquer death.

He is the protector of the cosmos, all glory, all-knowing, omnipresent. How could there be any ruler but he? May we realize him in our consciousness; there is no other way to conquer death.

Lord Shiva is my refuge, he who grants freedom from the cycle of birth and death. Lord Shiva is my refuge, he who gave the sacred scriptures at the dawn of time. Lord Shiva is my refuge, he who is the source of purity and perfection. Lord Shiva is my refuge, he who is the bridge from death to immortality. Lord Shiva is my refuge, he whose grace has made me long for his lotus feet.

How can we roll up the sky like a piece of deerskin? How can we end our misery without realizing the Lord of Love who is enshrined in our heart of hearts?

Sage Shvetashvatara realized the Lord in meditation through infinite grace and imparted this highest wisdom to devoted disciples.

This highest mystical experience, revealed at the dawn of time, must be shared only with one whose heart is pure or with a disciple or one’s own child. If you have deep love for the Lord of Love and for your teacher, the light of this teaching will shine in your heart. It will shine indeed!

OM shanti shanti shanti

~ Shvetashvatara Upanishad

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Spirituality is only to wake up and to come back to your pre-birth awareness. Sometimes the questions are more powerful than the answers because they create opening and space for you to look.
To overcome that limitation and that conditioning is the greatest transcendence, actually. You get burnt up first, then around you auspicious fires will start.

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Shirdi Sai Baba

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Golden words of Sai Baba

Dhamu and Nana were rendering service to the Lord (Shirdi Sai Baba). Baba collected a few copper coins and was playing with them, by tossing them from one hand to another, and also testing them in various ways. He appeared to examine them individually. He did not exchange a word with Dhamu and Nana. He went on playing with the coins for half an hour in this manner.

Curious to know what Baba was doing, Nana asked him why he was scrutinizing the same coins again and again. Baba replied, “Beta (dear son), it is true I am repeating the same action again and again, repeating the same words. Look at the mango tree in front of you. It is in full bloom. The leaves are hardly visible. If all the flowers in the tree were to become fruits, will the branches be able to bear the weight? But it does not happen that way. Most of the flowers are swept away by the wind. Many others drop of their own account. Only some of them become fruits. Of these some are eaten by squirrels, birds, or monkeys. In this way ninety percent of the flowers do not result in fruits. Only ten percent remain in the tree. Is it not so?” They agreed, that it was so.

Baba continued, “In the same manner thousands of devotees are coming to me. Are they all ripening into good devotees? Many drop away in the middle. Some come for getting their desires fulfilled. Some seek wealth. Many are coming either for study or in connection with jobs, marriage or other personal desires of their own. In each of them, there is some defect or other. No one comes for My sake. I have a precious thing to offer in my coffers. But no one seeks it. It is for this reason that I am examining them (coins). Among these coins there are some which are worn out, some which are debased, and some which are twisted and worthless.”

“Just as I am examining the defects in these coins, I am also looking for the defects among the devotees who come to Me. I am trying to find out what defects are there in these people and whether, with those defects; they can really comprehend My Truth. They want Me, but all their desires are related to mundane objects. How can they attain Me with this attitude? How can you reach your destination if you get into a wrong train going in some other direction? They want Me, but they don’t make efforts for realizing Me. Among those who come to Me, it is only one in a thousand who really makes the efforts to realize Me.”

“The minds of the “so called” devotees are turned in the wrong directions. If their desires are fulfilled, they praise Me. But, once a desire is not realized they go to the extent of even reviling Me. Even while they are attempting to understand Me, they harbor doubts from head to foot. Some even leave Me, when their worldly desires are not fulfilled. These are not sincere devotees at all. They are in fact worst sinners. How can they reach Me?”

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The light within us is there as a potential.
The darkness within us is there as a potential.
Beyond light and darkness is the Reality that we are.
That dark sided potential can only intimidate
the idea you have of who you are.
It cannot infest or affect your true Self.
What you are cannot be possessed;
what you think you are could be,
for that is weak, not stable.
This is where we become psychologically weak.
This is where fear lives, where resistance thrives,
where insecurity, pride and arrogance sprout from.

These forces will play in the aspect of consciousness
that is its self-portrait as a person.

As your mind continues expanding
beyond the limited, psychological self
back into the brightness of the true Self
—in this crossing over
—the fiercest resistance will likely come.
Strange as it may seem, it is just after
a bright and beautiful insight awakens within
that our deepest fears manifest.

In the moment, you may forget
these are merely clouds passing:
but observe that your Self,
the witness of all,
is unmoving.

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Annamalai Swami

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Q: I feel that Arunachala is like a mother who will go with me everywhere, even when I am in another country.

AS: Arunachala does not go anywhere. Arunachala is the Self, and the Self neither comes nor goes. The word ‘achala’ in Sanskrit means 'unmoving'.

Q: There is a verse in Arunachala Mahatmyam which says that all those who live within a thirty-mile radius of Arunachala attain liberation without any effort or initiation. What does Swami think of this verse?

AS: For liberation, there must be a continuous remembrance of Arunachala. One must also have faith in Arunachala and surrender to it. Arunachala is pure consciousness; it is not an inert lump of rock. If you have faith that Arunachala is a Guru who will guide you, it will respond with the appropriate guidance.

But to get this guidance one must surrender to the mountain and have strong faith in it.

Arunachala is like a fire; if you come near it you may get warm or even get burned. But if you wearing insulation, even though you are physically near, you may not feel the fire at all.

LWB, p. 33

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