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BHAGAVAN’S COMPANIONS – THE MONKEYS
Between 1899 and 1922, Bhagavan lived in a variety of caves on the Arunachala hill. The hill abounded in monkeys. Bhagavan would refer to the hill as their kingdom and humans as the intruders. Bhagavan was very intimate with the monkeys. He watched them closely, with love and sympathy. He was a jnani, a sarvajna (the Omniscient). Therefore, the love he had for all beings was natural.
He was a keen observer too. He moved closely with monkeys, understood their cries, their conduct and knew the life story of most of them. He observed that they had their own code of conduct, morals and principles of governance. He found that each tribe had its own recognized district, and if another tribe infringed on this, there would be war. But before starting a war, in order to make peace, an ambassador would be sent from one tribe to the other. Monkeys, as a rule would boycott the one that had been cared for by the humans. However, they made an exception in the case of Bhagavan. He would tell the visitors that the monkeys recognized him as one of their community, and was accepted as an arbitrator in their disputes. Whenever there was a misunderstanding or a quarrel, the monkeys would come to Bhagavan and he would find a solution to pacify them and stop their quarreling. He knew about their way of life, attitudes, priorities and their pranks too!
The people of the town called Bhagavan “Koranguswami” (Master of the monkeys) because, they were aware how much the monkeys respected and accepted him as their own. Bhagavan showed great love and compassion towards the monkeys living on Arunachala.
We have a tendency to look down on monkeys. When we refer to the mind we often compare it to a restless and mischievous monkey. However Bhagavan would always speak positively about monkeys and praise their intelligence and agility.
Bhagavan once remarked:
“I have known something about their organization, their kings, laws, regulations. Everything is so perfect and well-organised. So much intelligence behind it all. I even know that tapas is not unknown to monkeys. A monkey who we used to call ‘Mottaipaiyan’ was once oppressed and ill-treated by a gang. He went away into the forest for a few days, did tapas, acquired strength, and returned. When he came back he sat on a bough and shook it. All the rest of the monkeys, who had previously ill-treated him and of whom he was mortally afraid, were now quaking before him. Yes. I am clear that tapas is well known to monkeys.”
Here are some of the incidents reported by the Ashramites and devotees, which show how lovingly Bhagavan interacted with animals, especially with monkeys that lived on the Arunachala hill and in the Ashram.
Between 1899 and 1922, Bhagavan lived in a variety of caves on the Arunachala hill. The hill abounded in monkeys. Bhagavan would refer to the hill as their kingdom and humans as the intruders. Bhagavan was very intimate with the monkeys. He watched them closely, with love and sympathy. He was a jnani, a sarvajna (the Omniscient). Therefore, the love he had for all beings was natural.
He was a keen observer too. He moved closely with monkeys, understood their cries, their conduct and knew the life story of most of them. He observed that they had their own code of conduct, morals and principles of governance. He found that each tribe had its own recognized district, and if another tribe infringed on this, there would be war. But before starting a war, in order to make peace, an ambassador would be sent from one tribe to the other. Monkeys, as a rule would boycott the one that had been cared for by the humans. However, they made an exception in the case of Bhagavan. He would tell the visitors that the monkeys recognized him as one of their community, and was accepted as an arbitrator in their disputes. Whenever there was a misunderstanding or a quarrel, the monkeys would come to Bhagavan and he would find a solution to pacify them and stop their quarreling. He knew about their way of life, attitudes, priorities and their pranks too!
The people of the town called Bhagavan “Koranguswami” (Master of the monkeys) because, they were aware how much the monkeys respected and accepted him as their own. Bhagavan showed great love and compassion towards the monkeys living on Arunachala.
We have a tendency to look down on monkeys. When we refer to the mind we often compare it to a restless and mischievous monkey. However Bhagavan would always speak positively about monkeys and praise their intelligence and agility.
Bhagavan once remarked:
“I have known something about their organization, their kings, laws, regulations. Everything is so perfect and well-organised. So much intelligence behind it all. I even know that tapas is not unknown to monkeys. A monkey who we used to call ‘Mottaipaiyan’ was once oppressed and ill-treated by a gang. He went away into the forest for a few days, did tapas, acquired strength, and returned. When he came back he sat on a bough and shook it. All the rest of the monkeys, who had previously ill-treated him and of whom he was mortally afraid, were now quaking before him. Yes. I am clear that tapas is well known to monkeys.”
Here are some of the incidents reported by the Ashramites and devotees, which show how lovingly Bhagavan interacted with animals, especially with monkeys that lived on the Arunachala hill and in the Ashram.
Wherever there is space, five elements pervade, Wherever the five elements, the homes of living beings, Wherever living beings, karma and defilements, Wherever is defilement, my compassion also. Wherever is the need of beings, there I am to help them.
Through the power of spreading the Buddhist teachings, May the lineage holders and Dharma teachers flourish May all beings live in happiness; and May all realms be pure.
I, Yeshe Tsogyal, am the sovereign of cyclic existence and its transcendence. If you recognize me, I live in the minds of all beings; I emanate as the natural elements and sense-fields; And I emanate further through the twelve links of dependent origination.
The teacher can light a fire, but the teacher is not going to complete the process for you. Transmission is most powerful for people who feel a sense of resonance with what is being offered. If the resonance is there, a potential is ignited. Once the potential is woken up, then you need to take responsibility for what’s happening. Don’t just sit around waiting for the teacher or the teacher’s transmission to do it for you, because then you come into a dependent relationship. And as soon as you come into a dependent relationship psychologically or emotionally, the effect of the transmission is dampened down tremendously. It just kills it right on the spot. It’s like putting water on a fire. We need to become responsible for our own transformation because no teacher can in any way do everything for us. We’ve got to do it for ourselves. We’ve got to look for ourselves. Being in the presence of somebody might light a fire spontaneously, but you yourself have to tend that fire.
In that state where one knows nothing at all,
This versified knowledge doesn't even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.
Sastodhyayah
Chapter 6, Verse 27
This versified knowledge doesn't even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.
Sastodhyayah
Chapter 6, Verse 27
There is no distinction between "embodied" and "bodiless";
"Wrong action," "right action" - neither exists.
Truly, I'm Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?'
Sastodhyayah
Chapter 6, Verse 26
"Wrong action," "right action" - neither exists.
Truly, I'm Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?'
Sastodhyayah
Chapter 6, Verse 26
There has never been any activity or rest;
The one Purity is stainless and motionless, is It not?
Truly, I'm Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?'
Sastodhyayah
Chapter 6, Verse 25
The one Purity is stainless and motionless, is It not?
Truly, I'm Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?'
Sastodhyayah
Chapter 6, Verse 25
The division between bodies is only imagined;
The division between places is only imagined.
Truly, I'm Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?'
Sastodhyayah
Chapter 6, Verse 24
The division between places is only imagined.
Truly, I'm Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?'
Sastodhyayah
Chapter 6, Verse 24
The distinction between Guru and disciple proves illusory;
The Guru's instruction proves illusory as well.
Truly, I'm Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?'
Sastodhyayah
Chapter 6, Verse 23
The Guru's instruction proves illusory as well.
Truly, I'm Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?'
Sastodhyayah
Chapter 6, Verse 23
Look, there's never even been a you or an I;
All talk about family or caste is untrue.
Truly, I'm Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?
Sastodhyayah
Chapter 6, Verse 22
All talk about family or caste is untrue.
Truly, I'm Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?
Sastodhyayah
Chapter 6, Verse 22
In the Self neither delusion nor non-delusion arises;
In the Self neither desire nor desirelessness arises.
If there's only the limitless One, all is Shiva.
How can you think there is such a thing as
indiscrimination or discrimination?
Sastodhyayah
Chapter 6, Verse 21
In the Self neither desire nor desirelessness arises.
If there's only the limitless One, all is Shiva.
How can you think there is such a thing as
indiscrimination or discrimination?
Sastodhyayah
Chapter 6, Verse 21
Your thinking that you have to make an effort to get rid of this dream of the waking state and your making efforts to attain jnana or real awakening are all parts of the dream. When you attain jnana you will see there was neither the dream during sleep, nor the waking state, but only yourself and your real state.
The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.
If there were, it would mean that the discovery of the Real depends on the efforts of the individual. The Supreme would not be the Supreme if He were subject to anything at all. He and He alone is at all times. To wear out the veil that occludes the vision of Reality is all that man can do, and that he has got to do.
The mind which has obtained a burning desire for Self-attention, which is Self-inquiry, is said to be the fully mature one.
Real silence means there is actually nowhere else for the mind to go .
Enlightenment means the end of all division. It is not simply having an occasional experience of unity beyond all division, it is actually being undivided. This is what nonduality truly means. It means there is just one Self, without a difference or gap between the profound revelation of Oneness and the way it is perceived and lived every moment of life.
Time isn’t precious at all, because it is an illusion.
Without being concentrated by a magnifying glass, dry grass cannot be set alight by the rays of the sun, even though they bathe the whole earth evenly in their warmth. In the same way, it is only when focussed through the magnifying glass of your faith and devotion that the all-pervading warm rays of the buddhas’ compassion can make blessings blaze up in your being, like dry grass on fire.
The greatest romance is with the Infinite. You have no idea how beautiful life can be. When you suddenly find God everywhere, when He comes and talks to you and guides you, the romance of divine love has begun.
When by the flood of your tears the inner and outer have fused into one, you will find Her whom you sought with such anguish, nearer than the nearest, the very breath of life, the very core of every heart.
The Self is free of both sorrow and pleasure, is It not?
The Self is free of both humility and pride, is It not?
If there's only the limitless One, all is Shiva.
How, then, does the thought of attachment or non-attachment arise?
Sastodhyayah
Chapter 6, Verse 20
The Self is free of both humility and pride, is It not?
If there's only the limitless One, all is Shiva.
How, then, does the thought of attachment or non-attachment arise?
Sastodhyayah
Chapter 6, Verse 20
There is no distinction between the Giver and the gift;
There is no distinction between the Receiver of the sacrifice and the sacrifice.
If there's only the limitless One, all is Shiva.
How, then, could there be rewards for one's actions?
Sastodhyayah
Chapter 6, Verse 19
There is no distinction between the Receiver of the sacrifice and the sacrifice.
If there's only the limitless One, all is Shiva.
How, then, could there be rewards for one's actions?
Sastodhyayah
Chapter 6, Verse 19
Neither righteousness nor unrighteousness exist; right?
Neither bondage nor liberation exist; right?
If there's only the limitless One, all is Shiva.
How, then, does the thought of sorrow or happiness arise here?
Sastodhyayah
Chapter 6, Verse 18
Neither bondage nor liberation exist; right?
If there's only the limitless One, all is Shiva.
How, then, does the thought of sorrow or happiness arise here?
Sastodhyayah
Chapter 6, Verse 18
Beings
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