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Sri Anandamayi ma

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In all human activities let there be a live contact with the Divine and you will not have to leave off anything. Your work will then be done well and you will be on the right track to find the Master.

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"This body does not establish any 'asramas'. Where 'srama (toil, strain) is not, there is an 'asrama'. Transcending the world and pervading the whole universe there is but one single 'asrama', where there are lakes as well as oceans, where no distinction exists between one's homeland and foreign countries. In whatever way you may express it, so it is."

~ Matri Vani, Vol.III,158

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Sri Anandamayi ma

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Sri Anandamayi ma

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When by the flood of your tears, the inner and the outer have fused into one, you will find Her.

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"Monks, there are these two kinds of search: the noble search and the ignoble search. And what is the ignoble search? Here someone being himself subject to birth seeks what is also subject to birth; being himself subject to aging, he seeks what is also subject to aging; being himself subject to sickness, he seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow; being himself subject to defilement, he seeks what is also subject to defilement.
"And what may be said to be subject to birth, aging, sickness, and death; to sorrow and defilement? Wife and children, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver: these acquisitions are subject to birth, aging, sickness, and death; to sorrow and defilement; and one who is tied to these things, infatuated with them, and utterly absorbed in them, being himself subject to birth ... to sorrow and defilement, seeks what it also subject to birth ... to sorrow and defilement.
"And what is the noble search? Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbana; being himself subject to aging, having understood the danger in what is subject to aging, he seeks the unaging supreme security from bondage, Nibbana; being himself subject to sickness, having understood the danger in what is subject to sickness, he seeks the unailing supreme security from bondage, Nibbana; being himself subject to death, having understood the danger in what is subject to death, he seeks the deathless supreme security from bondage, Nibbana; being himself subject to sorrow, having understood the danger in what is subject to sorrow, he seeks the sorrowless supreme security from bondage, Nibbana; being himself subject to defilement, having understood the danger in what is subject to defilement, he seeks the undefiled supreme security from bondage, Nibbana. This is the noble search.
"Monks, before my enlightenment, while I was still only an unenlightened bodhisatta, I too, being myself subject to birth, sought what was also subject to birth; being myself subject to aging, sickness, death, sorrow, and defilement, I sought what was also subject to aging, sickness, death, sorrow, and defilement.
Then I considered thus: 'Why, being myself subject to birth, do I seek what is also subject to birth? Why, being myself subject to aging, sickness, death, sorrow, and defilement, do I seek what is also subject to aging, sickness, death, sorrow, and defilement? Suppose that, being myself subject to birth, having understood the danger in what is subject to birth, I seek the unborn supreme security from bondage, Nibbana. Suppose that, being myself subject to aging, sickness, death, sorrow, and defilement, having understood the danger in what is subject to aging, sickness, death, sorrow, and defilement, I seek the unaging, unailing, deathless, sorrow-less, and undefiled supreme security from bondage, Nibbana.'
"Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the ochre robe, and went forth from the home life into homelessness.
"Having gone forth, monks, in search of what is wholesome, seeking the supreme state of sublime peace, I went to Alara Kalama and said to him: 'Friend Kalama, I want to lead the spiritual life in this Dhamma and Discipline.'
Alara Kalama replied: 'The venerable one may stay here.
This Dhamma is such that a wise man can soon enter upon and dwell in it, realizing for himself through direct knowledge his own teacher's doctrine.' I soon quickly learned that Dhamma.
As far as mere lip-reciting and rehearsal of his teaching went, I could speak with knowledge and assurance, and I claimed, T know and see'—and there were others who did likewise.
"I considered: 'It is not through mere faith alone that Alara Kalama declares: "By realizing it for myself with direct knowledge, I enter upon and dwell in this Dhamma." Certainly Alara Kalama dwells knowing and seeing this Dhamma.' Then I went to Alara Kalama and asked him: 'Friend Kalama, in what way do you declare that by realizing it for yourself with direct knowledge you enter upon and dwell in this Dhamma?' In reply he declared the base of nothingness.
"I considered: 'Not only Alara Kalama has faith, energy, mindfulness, concentration, and wisdom. I too have faith, energy, mindfulness, concentration, and wisdom. Suppose I endeavor to realize the Dhamma that Alara Kalama declares he enters upon and dwells in by realizing it for himself with direct knowledge?'
"I soon quickly entered upon and dwelled in that Dhamma by realizing it for myself with direct knowledge.
Then I went to Alara Kalama and asked him: 'Friend Kalama, is it in this way that you declare that you enter upon and dwell in this Dhamma by realizing it for yourself with direct knowledge?'—'That is the way, friend.'—'It is in this way, friend, that I also enter upon and dwell in this Dhamma by realizing it for myself with direct knowledge.'—'It is a gain for us, friend, it is a great gain for us that we have such a venerable one for our fellow monk. So the Dhamma that I declare I enter upon and dwell in by realizing it for myself with direct knowledge is the Dhamma that you enter upon and dwell in by realizing it for yourself with direct knowledge. And the Dhamma that you enter upon and dwell in by realizing it for yourself with direct knowledge is the Dhamma that I declare I enter upon and dwell in by realizing it for myself with direct knowledge. So you know the Dhamma that I know and I know the Dhamma that you know. As I am, so are you; as you are, so am I. Come, friend, let us now lead this community together.'
"Thus Alara Kalama, my teacher, placed me, his pupil, on an equal footing with himself and awarded me the highest honor. But it occurred to me: 'This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to rebirth in the base of nothingness.' Not being satisfied with that Dhamma, disappointed with it, I left.
"Still in search, monks, of what is wholesome, seeking the supreme state of sublime peace, I went to Uddaka Ramaputta and said to him: 'Friend, I want to lead the spiritual life in this Dhamma and Discipline.'
Uddaka Ramaputta replied: 'The venerable one may stay here. This Dhamma is such that a wise man can soon enter upon and dwell in it, himself realizing through direct knowledge his own teacher's doctrine.'
I soon quickly learned that Dhamma.
As far as mere lip-reciting and rehearsal of his teaching went, I could speak with knowledge and assurance, and I claimed, T know and see'—and there were others who did likewise.
"I considered: 'It was not through mere faith alone that Rama declared: "By realizing it for myself with direct knowledge, I enter upon and dwell in this Dhamma."
Certainly Rama dwelled knowing and seeing this Dhamma.'
Then I went to Uddaka Ramaputta and asked him: 'Friend, in what way did Rama declare that by realizing it for himself with direct knowledge he entered upon and dwelled in this Dhamma?' In reply Uddaka Ramaputta declared the base of neither-perception-nor-nonperception.
"I considered: 'Not only Rama had faith, energy, mindfulness, concentration, and wisdom. I too have faith, energy, mindfulness concentration, and wisdom. Suppose I endeavor to realize the Dhamma that Rama declared he entered upon and dwelled in by realizing it for himself with direct knowledge.'
"I soon quickly entered upon and dwelled in that Dhamma by realizing it for myself with direct knowledge.
Then I went to Uddaka Ramaputta and asked him: 'Friend, was it in this way that Rama declared that he entered upon and dwelled in this Dhamma by realizing it for himself with direct knowledge?'—'That is the way, friend.'— 'It is in this way, friend, that I also enter upon and dwell in this Dhamma by realizing it for myself with direct knowledge.'—'It is a gain for us, friend, it is a great gain for us that we have such a venerable one for our fellow monk. So the Dhamma that Rama declared he entered upon and dwelled in by realizing it for himself with direct knowledge is the Dhamma that you enter upon and dwell in by realizing it for yourself with direct knowledge. And the Dhamma that you enter upon and dwell in by realizing it for yourself with direct knowledge is the Dhamma that Rama declared he entered upon and dwelled in by realizing it for himself with direct knowledge. So you know the Dhamma that Rama knew and Rama knew the Dhamma that you know. As Rama was, so are you; as you are, so was Rama. Come, friend, now lead this community.'
"Thus Uddaka Ramaputta, my fellow monk, placed me in the position of a teacher and accorded me the highest honor.
But it occurred to me: 'This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to rebirth in the base of neither-perception-nor-nonperception.'
Not being satisfied with that Dhamma, disappointed with it, I left.
"Still in search, monks, of what is wholesome, seeking the supreme state of sublime peace, I wandered by stages through the Magadhan country until eventually I arrived at Uruvela near Senanigama. There I saw an agreeable piece of ground, a delightful grove with a clear-flowing river with pleasant, smooth banks and nearby a village for alms resort.
I considered: 'This is an agreeable piece of ground, this is a delightful grove with a clear-flowing river with pleasant, smooth banks and nearby a village for alms resort. This will serve for the striving of a clansman intent on striving.'
And I sat down there thinking: 'This will serve for striving.'
"Then, monks, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbana, I attained the unborn supreme security from bondage, Nibbana; being myself subject to aging, having understood the danger in what is subject to aging, seeking the unag-ing supreme security from bondage, Nibbana, I attained the unaging supreme security from bondage, Nibbana; being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing supreme security from bondage, Nibbana, I attained the unailing supreme security from bondage, Nibbana; being myself subject to death, having understood the danger in what is subject to death, seeking the deathless supreme security from bondage, Nibbana, I attained the deathless supreme security from bondage, Nibbana; being myself subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless supreme security from bondage, Nibbana, I attained the sorrowless supreme security from bondage, Nibbana; being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled supreme security from bondage, Nibbana, I attained the undefiled supreme security from bondage, Nibbana.
The knowledge and vision arose in me: 'My liberation is unshakable. This is my last birth. Now there is no more renewed existence.'"


(from MN 26: Ariyapariyesana Sutta; 1160-67)

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"I considered: 'This Dhamma that I have attained is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this population delights in attachment, takes delight in attachment, rejoices in attachment. It is hard for such a population to see this truth, namely, specific conditionality, dependent origination. And it is hard to see this truth, namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbana. If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me.'
Thereupon there came to me spontaneously these stanzas never heard before:
Enough with teaching the Dhamma that even I found hard to reach; For it will never be perceived by those who live in lust and hate.
Those dyed in lust, wrapped in darkness will never discern this abstruse Dhamma, which goes against the worldly stream, subtle, deep, and difficult to see.
Considering thus, my mind inclined to inaction rather than to teaching the Dhamma.
"Then, monks, the Brahma Sahampati knew with his mind the thought in my mind and he considered: 'The world will be lost, the world will perish, since the mind of the Tathagata, the Arahant, the Perfectly Enlightened One, inclines to inaction rather than to teaching the Dhamma.'
Then, just as quickly as a strong man might extend his flexed arm or flex his extended arm, the Brahma Sahampati vanished in the brahma world and appeared before me.
He arranged his upper robe on one shoulder, and extending his hands in reverential salutation toward me, said: 'Venerable sir, let the Blessed One teach the Dhamma, let the Sublime One teach the Dhamma. There are beings with little dust in their eyes who are perishing through not hearing the Dhamma. There will be those who will understand the Dhamma.'
The Brahma Sahampati spoke thus, and then he said further:
'In Magadha there have appeared till now impure teachings devised by those still stained.
'Open the doors to the Deathless! Let them hear the Dhamma that the stainless one has found.
'Just as one who stands on a mountain peak
can see below the people all around,
so, O wise one, all-seeing sage,
ascend the palace of the Dhamma.
Let the sorrowless one survey this human breed,
engulfed in sorrow, overcome by birth and old age.
'Arise, victorious hero, caravan leader, Debtless one, and wander in the world. Let the Blessed One teach the Dhamma, There will be those who will understand.'
"Then I listened to the Brahma's pleading, and out of compassion for beings I surveyed the world with the eye of a Buddha.
Surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelled seeing fear and blame in the other world.
Just as in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in the water rest on the water's surface, and some other lotuses that are born and grow in the water rise out of the water and stand clear, unwetted by it; so too, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelled seeing fear and blame in the other world.
Then I replied to the Brahma Sahampati in stanzas:
'Open for them are the doors to the Deathless, Let those with ears now show their faith. Thinking it would be troublesome, O Brahma, I did not speak the Dhamma subtle and sublime.'
"Then the Brahma Sahampati thought: The Blessed One has consented to my request that he teach the Dhamma.' And after paying homage to me, keeping me on the right, he thereupon departed at once.
"I considered thus: 'To whom should I first teach the Dhamma? Who will understand this Dhamma quickly?'
It then occurred to me: 'Alara Kalama is wise, intelligent, and discerning; he has long had little dust in his eyes. Suppose I taught the Dhamma first to Alara Kalama. He will understand it quickly.'
Then deities approached me and said: 'Venerable sir, Alara Kalama died seven days ago.'
And the knowledge and vision arose in me: 'Alara Kalama died seven days ago.' I thought: 'Alara Kalama's loss is a great one. If he had heard this Dhamma, he would have understood it quickly'
"I considered thus: 'To whom should I first teach the Dhamma? Who will understand this Dhamma quickly?'
It then occurred to me: 'Uddaka Ramaputta is wise, intelligent, and discerning; he has long had little dust in his eyes. Suppose I taught the Dhamma first to Uddaka Ramaputta. He will understand it quickly.'
Then deities approached me and said: 'Venerable sir, Uddaka Ramaputta died last night.'
And the knowledge and vision arose in me: 'Uddaka Ramaputta died last night.' I thought: 'Uddaka Ramaputta's loss is a great one. If he had heard this Dhamma, he would have understood it quickly'
"I considered thus: 'To whom should I first teach the Dhamma? Who will understand this Dhamma quickly?' It then occurred to me: 'The monks of the group of five who attended upon me while I was engaged in my striving were very helpful. Suppose I taught the Dhamma first to them.'
Then I thought: 'Where are the monks of the group of five now living?'
And with the divine eye, which is purified and surpasses the human, I saw that they were living at Baranasi in the Deer Park at Isipatana.
"Then, monks, when I had stayed at Uruvela as long as I chose, I set out to wander by stages to Baranasi.
Between Gaya and the Bodhi, the Ajivaka Upaka saw me on the road and said: 'Friend, your faculties are clear, the color of your skin is pure and bright. Under whom have you gone forth, friend? Who is your teacher? Whose Dhamma do you profess?'
I replied to the Ajivaka Upaka in stanzas:
'I am one who has transcended all, a knower of all, unsullied among all things, renouncing all, by craving's ceasing freed. Having known this all for myself, to whom should I point as teacher?
I have no teacher, and one like me exists nowhere in all the world With all its devas, because I have no person for my counterpart.
For I am the arahant in the world, I am the teacher supreme. I alone am a Perfectly Enlightened One whose fires are quenched and extinguished.
I go now to the city of Kasi to set in motion the wheel of Dhamma. In a world that has become blind I go to beat the drum of the Deathless.'
'By your claims, friend, you ought to be the universal victor.'
'The victors are those like me who have won the destruction of taints. I have vanquished all evil states, Therefore, Upaka, I am a victor.'
"When this was said, the Ajivaka Upaka said: 'May it be so, friend.'
Shaking his head, he took a bypath and departed.
"Then, monks, wandering by stages, I eventually came to Baranasi, to the Deer Park at Isipatana, and I approached the monks of the group of five.
The monks saw me coming in the distance, and they greed among themselves thus: 'Friends, here comes the ascetic Gotama who lives luxuriously, who gave up his striving and reverted to luxury. We should not pay homage to him or rise up for him or receive his bowl and outer robe. But a seat may be prepared for him. If he likes, he may sit down.'
However, as I approached, those monks round themselves unable to keep their pact. One came to meet me and took my bowl and outer robe, another prepared a seat, and another set out water for my feet; however, they addressed me by name and as 'friend.'
"Thereupon I told them: 'Monks, do not address the Tathagata by name and as "friend." The Tathagata is an Arahant, a Perfectly Enlightened One. Listen, monks, the Deathless has been attained. I shall instruct you, I shall teach you the Dhamma. Practicing as you are instructed, by realizing it for yourselves here and now through direct knowledge you will soon enter and dwell in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness.'
"When this was said, the monks of the group of five answered me thus: 'Friend Gotama, by the conduct, the practice, and the performance of austerities that you undertook, you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. Since you now live luxuriously, having given up your striving and reverted to luxury, how could you have achieved any superhuman distinction in knowledge and vision worthy of the noble ones?'
When this was said, I told them: 'The Tathagata does not live luxuriously, nor has he given up his striving and reverted to luxury. The Tathagata is an Arahant, a Perfectly Enlightened One. Listen, monks, the Deathless has been attained ... from the home life into homelessness.'
"A second time the monks of the group of five said to me: 'Friend Gotama ... how could you have achieved any superhuman distinction in knowledge and vision worthy of the noble ones?'
A second time I told them: 'The Tathagata does not live luxuriously ... from the home life into homelessness.'
A third time the monks of the group of five said to me: 'Friend Gotama ... how could you have achieved any superhuman distinction in knowledge and vision worthy of the noble ones?'
"When this was said I asked them: 'Monks, have you ever known me to speak like this before?'—'No, venerable sir.'—'Monks, the Tathagata is an Arahant, a Perfectly Enlightened One. Listen, monks, the Deathless has been attained. I shall instruct you, I shall teach you the Dhamma. Practicing as you are instructed, by realizing it for yourselves here and now through direct knowledge, you will soon enter and dwell in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness.'
"I was able to convince the monks of the group of five. Then I sometimes instructed two monks while the other three went for alms, and the six of us lived on what those three monks brought back from their almsround. Sometimes I instructed three monks while the other two went for alms, and the six of us lived on what those two monks brought back from their almsround.
"Then the monks of the group of five, thus taught and instructed by me, being themselves subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbana, attained the unborn supreme security from bondage, Nibbana; being themselves subject to aging, sickness, death, sorrow, and defilement, having understood the danger in what is subject to aging, sickness, death, sorrow, and defilement, seeking the unaging, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbana, they attained the unaging, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbana. The knowledge and vision arose in them: 'Our liberation is unshakable; this is our last birth; now there is no more renewed existence.'"

(from MN 26: Ariyapariyesana Sutta; 1167-73)

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[Saccaka asked the Blessed One:] "Has there never arisen in Master Gotama a feeling so pleasant that it could invade his mind and remain? Has there never arisen in Master Gotama a feeling so painful that it could invade his mind and remain?"
"Why not, Aggivessana? Here, Aggivessana, before my enlightenment, while I was still only an unenlightened bodhisatta, I thought: 'Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the ochre robe, and go forth from the home life into homelessness
"Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life ... [as in Text 11,3(1) §§14-17] ... And I sat down there thinking: This will serve for striving.'
"Now these three similes occurred to me spontaneously, never heard before. Suppose there were a wet sappy piece of wood lying in water, and a man came with an upper fire-stick, thinking: I shall light a fire, I shall produce heat.' What do you think, Aggivessana? Could the man light a fire and produce heat by taking the upper fire-stick and rubbing it against the wet sappy piece of wood lying in the water?"
"No, Master Gotama. Why not? Because it is a wet sappy piece of wood, and it is lying in water. Eventually the man would reap only weariness and disappointment."
"So too, Aggivessana, as to those ascetics and brahmins who still do not live bodily withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has not been fully abandoned and suppressed internally, even if those good ascetics and brahmins feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment; and even if those good ascetics and brahmins do not feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment. This was the first simile that occurred to me spontaneously, never heard before.
"Again, Aggivessana, a second simile occurred to me spontaneously, never heard before. Suppose there were a wet sappy piece of wood lying on dry land far from water, and a man came with an upper fire-stick, thinking: I shall light a fire, I shall produce heat.' What do you think, Aggivessana? Could the man light a fire and produce heat by taking the upper fire-stick and rubbing it against the wet sappy piece of wood lying on dry land far from water?"
"No, Master Gotama. Why not? Because it is a wet sappy piece of wood, even though it is lying on dry land far from water. Eventually the man would reap only weariness and disappointment."
"So too, Aggivessana, as to those ascetics and brahmins who live bodily withdrawn from sensual pleasures, but whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has not been fully abandoned and suppressed internally, even if those good ascetics and brahmins feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment; and even if those good ascetics and brahmins do not feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment. This was the second simile that occurred to me spontaneously, never heard before.
"Again, Aggivessana, a third simile occurred to me spontaneously, never heard before. Suppose there were a dry sapless piece of wood lying on dry land far from water, and a man came with an upper fire-stick, thinking: I shall light a fire, I shall produce heat.' What do you think, Aggivessana? Could the man light a fire and produce heat by rubbing it against the dry sapless piece of wood lying on dry land far from water?"
"Yes, Master Gotama. Why so? Because it is a dry sapless piece of wood, and it is lying on dry land far from water."
"So too, Aggivessana, as to those ascetics and brahmins who live bodily withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has been fully abandoned and suppressed internally, even if those good ascetics and brahmins feel painful, racking, piercing feelings due to exertion, they are capable of knowledge and vision and supreme enlightenment; and even if those good ascetics and brahmins do not feel painful, racking, piercing feelings due to exertion, they are capable of knowledge and vision and supreme enlightenment. This was the third simile that occurred to me spontaneously, never heard before. These are the three similes that occurred to me spontaneously, never heard before.
"I thought: 'Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain, and crush mind with mind.' So, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained, and crushed mind with mind. While I did so, sweat ran from my armpits. Just as a strong man might seize a weaker man by the head or shoulders and beat him down, constrain him, and crush him, so too, with my teeth clenched and my tongue pressed against the roof of my mouth, beat down, constrained, and crushed mind with mind, and sweat ran from my armpits. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and strained because I was exhausted by the painful striving. But such Painful feeling that arose in me did not invade my mind and remain
"I thought: 'Suppose I practice the breathless meditation.' So I stopped the in-breaths and out-breaths through my mouth and nose. While I did so, there was a loud sound of winds coming out from my ear holes. Just as there is a loud sound when a smith's bellows are blown, so too, while I stopped the in-breaths and out-breaths through my nose and ears, there was a loud sound of winds coming out from my ear holes. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and strained because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.
"I thought: 'Suppose I practice further the breathless meditation.' So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, violent winds cut through my head. Just as if a strong man were pressing against my head with the tip of a sharp sword, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds cut through my head. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and strained because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.
"I thought: 'Suppose I practice further the breathless meditation.' So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, there were violent pains in my head. Just as if a strong man were tightening a tough leather strap around my head as a headband, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and strained because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.
"I thought: 'Suppose I practice further the breathless meditation.' So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, violent winds carved up my belly. Just as if a skilled butcher or his apprentice were to carve up an ox's belly with a sharp butcher's knife, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and strained because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.
"I thought: 'Suppose I practice further the breathless meditation.' So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, there was a violent burning in my body. Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and strained because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.
"Now when deities saw me, some said: 'The ascetic Gotama is dead.' Other deities said: 'The ascetic Gotama is not dead, he is dying.' And other deities said: 'The ascetic Gotama is neither dead nor dying; he is an arahant, for such is the way arahants dwell.'
"I thought: 'Suppose I practice entirely cutting off food.' Then deities came to me and said: 'Good sir, do not practice entirely cutting off food. If you do so, we shall infuse heavenly food into the pores of your skin and this will sustain you.' I considered: 'If I claim to be completely fasting while these deities infuse heavenly food into the pores of my skin and this sustains me, then I shall be lying.' So I dismissed those deities, saying: 'There is no need.'
"I thought: 'Suppose I take very little food, a handful each time, whether of bean soup or lentil soup or vetch soup or pea soup.' So I took very little food, a handful each time, whether of bean soup or lentil soup or vetch soup or pea soup. While I did so, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel's hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like the gleam of water that has sunk far down in a deep well. Because of eating so little my scalp shriveled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I touched my belly skin I encountered my backbone and if I touched my backbone I encountered my belly skin. Because of eating so little, if I defecated or urinated, I fell over on my face there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.
"Now when people saw me, some said: The ascetic Gotama is black.' Other people said: 'The ascetic Gotama is not black; he is brown.' Other people said: 'The ascetic Gotama is neither black nor brown; he is golden-skinned.' So much had the clear, bright color of my skin deteriorated through eating so little.
"I thought: 'Whatever ascetics or brahmins in the past have experienced painful, racking, piercing feelings due to exertion, this is the utmost; there is none beyond this. And whatever ascetics and brahmins in the future will experience painful, racking, piercing feelings due to exertion, this is the utmost; there is none beyond this. And whatever ascetics and brahmins at present experience painful, racking, piercing feelings due to exertion, this is the utmost; there is none beyond this. But by this racking practice of austerities I have not attained any superhuman distinction in knowledge and vision worthy of the noble ones. Could there be another path to enlightenment?'
"I considered: T recall that when my father the Sakyan was occupied, while I was sitting in the cool shade of a rose-apple tree, secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelled in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Could this be the path to enlightenment?' Then, following on that memory, came the realization: 'This is indeed the path to enlightenment.'
"I thought: 'Why am I afraid of that happiness that has nothing to do with sensual pleasures and unwholesome states?' I thought: T am not afraid of that happiness that has nothing to do with sensual pleasures and unwholesome states.'
"I considered: 'It is not easy to attain that happiness with a body so excessively emaciated. Suppose I ate some solid food—some boiled rice and porridge.' And I ate some solid food—some boiled rice and porridge. Now at that time five monks were waiting upon me, thinking: 'If our ascetic Gotama achieves some higher state, he will inform us.'
But when I ate the boiled rice and porridge, the five monks were
disgusted and left me, thinking: 'The ascetic Gotama now lives luxuriously; he has given up his striving and reverted to luxury.'
"Now when I had eaten solid food and regained my strength, then secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelled in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion. But such pleasant feeling that arose in me did not invade my mind and remain.
"With the subsiding of thought and examination, I entered and dwelled in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. But such pleasant feeling that arose in me did not invade my mind and remain.
"With the fading away as well of rapture, I dwelled equanimous, and mindful and clearly comprehending, I experienced happiness with the body; I entered and dwelled in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' But such pleasant feeling that arose in me did not invade my mind and remain.
"With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, I entered and dwelled in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. But such pleasant feeling that arose in me did not invade my mind and remain.
"When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: 'There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my lifespan; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my lifespan; and passing away from there, I was reborn here.' Thus with their aspects and particulars I recollected my manifold past lives.
"This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.
"When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare on according to their actions thus: 'These beings who behaved wrongly by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the lower world, in hell; but these beings who behaved well by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.'
Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare on according to their actions.
"This was the second true knowledge attained by me in the middle watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.
"When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: 'This is suffering. This is the origin of suffering. This is the cessation of suffering. This is the way leading to the cessation of suffering.' I directly knew as it actually is: 'These are the taints. This is the origin of the taints. This is the cessation of the taints. This is the way leading to the cessation of the taints.'
"When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When it was liberated, there came the knowledge: 'It is liberated.' I directly knew: 'Birth is destroyed, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.'
"This was the third true knowledge attained by me in the last watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain."
(from MN 36: Mahasaccaka Sutta; 1240-49)

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When practitioners of Zen fail to transcend the world of their senses and thoughts, all they do has no value.
Yet, when senses and thoughts are obliterated all the roads to universal mind are blocked and there is no entrance.
The primal mind has to be recognised along with the senses and thoughts.
It neither belongs to them nor is independent of them.
Don’t build your understanding on your senses and thoughts, yet don’t look for the mind separate from your senses and thoughts.
Don’t attempt to grasp Reality by pushing away your senses and thoughts.
Unobstructed freedom is to be neither attached not detached.
This is enlightenment.

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You must sit alone – it is very important. The company of the divine is available only to those who do not seek company. If you have something to share, that’s different but if you are seeking company, the divine thinks “Okay, he’s seeking somebody else’s company. Why am I needed?”
I realized this very early – unless you sit alone, you know nothing. In company, you can hide so many things. When you sit alone, you have to stand the test of your own intelligence, which is severe. You cannot get away from that. It is better you are put under the severest possible knife at the earliest possible time in your life. Otherwise, you will grow up into an old fool. It is all right to be a young fool, but you should not be an old fool. A young fool is tolerable, but there is no excuse for an old fool.

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There’s no value in digging shallow wells in a hundred places. Decide on one place and dig deep.
Even if you encounter a rock, use dynamite and keep going down.
If you leave that to dig another well, all the first effort is wasted and there is no proof you won’t hit rock again.

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Unknown

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The Four Wives

There was a rich merchant who had four wives. He loved the fourth wife the most and adorned her with rich robes and treated her to delicacies. He took great care of her and gave her nothing but the best.

He also loved the third wife very much. He was very proud of her and always wanted to show her off to his friends. However, the merchant was always in great fear that she might run away with some other men.

He too, loved his second wife. She was a very considerate person, always patient and in fact was the merchant's confidante. Whenever the merchant faced some problems, he always turned to his second wife and she would always help him out and tide him through difficult times.

Now, the merchant's first wife was a very loyal partner and has made great contributions in maintaining his wealth and business as well as taking care of the household. However, the merchant did not love the first wife and although she loved him deeply, he hardly took notice of her.

One day, the merchant fell ill. Before long, he knew that he was going to die soon. He thought of his luxurious life and told himself, "Now I have four wives with me. But when I die, I'll be alone. How lonely I'll be!"

Thus, he asked the fourth wife, "I loved you most, endowed you with the finest clothing and showered great care over you. Now that I'm dying, will you follow me and keep me company?" "No way!" replied the fourth wife and she walked away without another word. The answer cut like a sharp knife right into the merchant's heart.

The sad merchant then asked the third wife, "I have loved you so much for all my life. Now that I'm dying, will you follow me and keep me company?" "No!" replied the third wife. "Life is so good over here! I'm going to remarry when you die!" The merchant's heart sank and turned cold.

He then asked the second wife, "I always turned to you for help and you've always helped me out. Now I need your help again. When I die, will you follow me and keep me company?" "I'm sorry, I can't help you out this time!" replied the second wife. "At the very most, I can only send you to your grave." The answer came like a bolt of thunder and the merchant was devastated.

Then a voice called out: "I'll live with you. I'll follow you no matter where you go."

The merchant looked up and there was his first wife. She was so skinny, almost like she suffered from malnutrition. Greatly grieved, the merchant said, "I should have taken much better care of you while I could have!"

Actually, we all have four wives in our lives.

The fourth wife is our body. No matter how much time and effort we lavish in making it look good, it'll leaves us when we die.

Our third wife are our possessions, status and wealth. When we die, they all go to others.

The second wife is our family and friends. No matter how close they had been there for us when we're alive, the furthest they can stay by us is up to the grave.

The first wife is in fact our soul, often neglected in our pursuit of material, wealth and sensual pleasure. Guess what? It is actually the only thing that follows us wherever we go. Perhaps it's a good idea to cultivate and strengthen it now rather than to wait until we're on our deathbed to lament.

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When you feel power within yourself, when new light dawns on you from within, the more you can keep it concealed in utter calm and stillness, the more will it grow in intensity. If it gets the slightest opening, there is always the fear of it escaping. Be vigilant! He Himself will provide everything that is necessary - initiation, instruction - whatever it may be.

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You can only evaluate or assess one state when you're coming out of it into another one. As soon as you begin to taste the inner freedom, then you start to see your bondage, and it creates a kind of war, because one part wants to go to full freedom, and the other part is still holding on to past and imagination.
This struggle happens... but love wins.

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Existence is not a thing. It is a living energy being. Every single tree, every single stalk of a plant responds to your love and hate, your every thought.
When you start loving Existence, it begins responding to you in beautiful ways. You start rising above all of the differences around you - differences between people, situations, emotions, between anything and anything. Everything merges into unity. And that is the truth. Everything is part of one Whole. And love is the only thing that can make you realize this truth.
If you begin to live with a little respect and love for Existence and all its creations, you will be able to recognize these things happening in your own life as well. Nature will simply reciprocate your love in many beautiful ways.

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So understand. Reduction of bad cholesterol in your body and your health are directly proportionate to each other. Reduction of fears in your system and your Enlightenment is directly proportionate.

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In your muscles, if something is not digested, becomes part of your muscles, it will become cancerous.
In your bio-memory, if something is not digested and stays back, it becomes fear. It becomes fear.

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Cleaning up your muscle memory can happen by building up good habits.
Cleaning up your bio-memory can happen only by awakening your Seeking.

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You are going to meditate, contemplate, internalize on all these great truths. That is why I am introducing all these to you. This understanding are only called as somarasa in Hindu tradition. When they enter into your system you experience Kailasa, you feel real high. With alcohol you feel high, but you fall down. With somarasa, you feel high and you fly high!

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Any person whose intelligence is awakened should not take up a job; he should be his own boss. You start enriching the world just because of the joy of enriching, you start enriching the world because you are strongly feeling or you start enriching the world in exchange of pleasures or luxury or wealth... Be your boss in whatever you are offering, in whatever you are doing, whether it is big or small, right or wrong, good or bad, up or down, be your own boss.

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If you don't remember that you are aging, you don't age.
The number of time you remember that you are aging, make the aging effect in your system.

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Fear, anger, misery, frustration, depression, and despair are all products of a mind that you have not taken charge of.

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If you are ripe from all the needs of the world, your demands from the world. If you feel if you have sucked the world enough. You have taken all the possible juice. You have nothing more to demand then you decide to operate on Gratitude. Till you decide on Gratitude means you are immature. You are in the mood of demanding. As long as you are in the mood of demanding you are a minor. You might have grown but not matured. When Gratitude becomes your fundamental cognition to operate with you, with humanity, with life. No suffering can touch. Everything you do will become historic. Matured things are cognized by matured people. Your cognition for operating will be Gratitude is the fundamental cognition of operation. My Masters invoked that in Me. The intensity in which they invoked in me brought tremendous maturity.

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Silence is essential. We need silence just as much as we need air, just as much as plants need light. If our minds are crowded with words and thoughts, there is no space for us.

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If you are content with who you are right now, you are not aware who you could be if you were willing to strive.

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Happy person will always be integrated. What is happiness you know? An excitement and self-confidence, which gives the freedom to Unclutch, makes you behave gracefully in every situation.

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