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Each reaction which arises from us causes a delay in attaining the Goal. Whereas acceptance will cause Grace to flow.
The very fact that you are possessed of the quest for the Self is a manifestation of the divine grace.
No matter how long you have traveled in the wrong direction you can always turn around.
To the extent we behave with humility, to that extent good will result.
A true Master does nothing. In His presence, everything just happens without any effort on His part.
HELPING OTHERS
Cast all claims, aspirations, desires to serve humanity and schemes to reform the world upon the Universal Power which sustains this universe. He is not a fool. He will do what is required. Lose the sense, 'I am doing this.' Get rid of egoism. ...
Have compassionate love for others but keep it secret; do not make a display of it or talk a out it. If your desires are fulfilled, do not be elated, and if you are frustrated, do not be disappointed. The elation may be deceptive; it should be checked, for initial joy may end in final grief. After all, whatever happens YOU remain unaffected, just as you are.
Q: But how can I help another with his problems?
M: What is this talk of another? there is only the One. Try to realize there is no 'I', no you, no he, only the ONE SELF which is all.If you believe in the problem of another, you are believing in something outside the Self. You will help him best by realizing the oneness of everything, rather than by outward activity.
Cast all claims, aspirations, desires to serve humanity and schemes to reform the world upon the Universal Power which sustains this universe. He is not a fool. He will do what is required. Lose the sense, 'I am doing this.' Get rid of egoism. ...
Have compassionate love for others but keep it secret; do not make a display of it or talk a out it. If your desires are fulfilled, do not be elated, and if you are frustrated, do not be disappointed. The elation may be deceptive; it should be checked, for initial joy may end in final grief. After all, whatever happens YOU remain unaffected, just as you are.
Q: But how can I help another with his problems?
M: What is this talk of another? there is only the One. Try to realize there is no 'I', no you, no he, only the ONE SELF which is all.If you believe in the problem of another, you are believing in something outside the Self. You will help him best by realizing the oneness of everything, rather than by outward activity.
Будь среди тех, чье присутствие помогает тебе развивать совершенные качества.
Оставь тех, из-за кого усиливаются твои недостатки. Не исследуй чужие слабости, а займись своими.
Не привязывайся ни к чему, так как привязанность — источник несвободы. До тех пор, пока не успокоишь свой ум, не сможешь пережить счастье.
Оставь тех, из-за кого усиливаются твои недостатки. Не исследуй чужие слабости, а займись своими.
Не привязывайся ни к чему, так как привязанность — источник несвободы. До тех пор, пока не успокоишь свой ум, не сможешь пережить счастье.
THUL- THUL, NAN- NAN
When Maharajji came out you never knew what to expect. He could do the same thing a week in a row until you’d think, “Well, he’ll come out at 8:00.” Then he might not come out all day, or he might just go into another room and close the door and be in there for two days.
You had to learn to expect the unexpected.
One day he came out and all he said all day long was “Thul-Thul, Nan-Nan,” repeating these words to himself like a mantra. Days went by like this and somebody finally said, “Maharajji, what are you saying?”
And it turned out to be an old Behari dialect, and all it meant was “Too big, too big, too little, too little.” When he was finally asked why he was saying this, he said, “Oh, all you people, you all live in Thul-Thul, Nan-Nan; you live in the world of judgment. It’s always too big or too little.”
- Miracle of Love 34
When Maharajji came out you never knew what to expect. He could do the same thing a week in a row until you’d think, “Well, he’ll come out at 8:00.” Then he might not come out all day, or he might just go into another room and close the door and be in there for two days.
You had to learn to expect the unexpected.
One day he came out and all he said all day long was “Thul-Thul, Nan-Nan,” repeating these words to himself like a mantra. Days went by like this and somebody finally said, “Maharajji, what are you saying?”
And it turned out to be an old Behari dialect, and all it meant was “Too big, too big, too little, too little.” When he was finally asked why he was saying this, he said, “Oh, all you people, you all live in Thul-Thul, Nan-Nan; you live in the world of judgment. It’s always too big or too little.”
- Miracle of Love 34
Day by day become more and more intimate with the inner stillness, joy and love which is the fragrance of your own pure Heart. Keep quiet.
Correcting oneself is correcting the whole world. The Sun is simply bright. It does not correct anyone. Because it shines, the whole world is full of light. Transforming yourself is a means of giving light to the whole world.
All things
are too small
to hold me,
I am so vast
In the Infinite
I reach
for the Uncreated.
I have touched It,
it undoes me
wider than wide
Everything else
is too narrow
You know this well
you who are also there.
are too small
to hold me,
I am so vast
In the Infinite
I reach
for the Uncreated.
I have touched It,
it undoes me
wider than wide
Everything else
is too narrow
You know this well
you who are also there.
ALL VISIONS ARE MENTAL - REALITY IS ONE
Miss Umadevi, a Polish lady convert to Hinduism, asked Sri Bhagavan: I once before told Sri Bhagavan how I had a vision of Siva at about the time of my conversion to Hinduism. A similar experience recurred to me at Courtallam. These visions are momentary. But they are blissful. I want to know how they might be made permanent and continuous. Without Siva there is no life in what I see around me. I am so happy to think of Him. Please tell me how His vision may be everlasting to me.
M.: You speak of a vision of Siva. Vision is always of an object. That implies the existence of a subject. The value of the vision is the same as that of the seer. (That is to say, the nature of the vision is on the same plane as that of the seer.) Appearance implies disappearance also. Whatever appears must also disappear. A vision can never be eternal. But Siva is eternal The pratyaksha (vision) of Siva to the eye signifies the existence of the eyes to see; the buddhi (intellect) lying behind the sight; the seer behind the buddhi and the sight; and finally the Consciousness underlying the seer. This pratyaksha (vision) is not as real as one imagines it to be, because it is not intimate and inherent; it is not first-hand. It is the result of several successive phases of Consciousness. Of these, Consciousness alone does not vary. It is eternal. It is Siva. It is the Self.
Miss Umadevi, a Polish lady convert to Hinduism, asked Sri Bhagavan: I once before told Sri Bhagavan how I had a vision of Siva at about the time of my conversion to Hinduism. A similar experience recurred to me at Courtallam. These visions are momentary. But they are blissful. I want to know how they might be made permanent and continuous. Without Siva there is no life in what I see around me. I am so happy to think of Him. Please tell me how His vision may be everlasting to me.
M.: You speak of a vision of Siva. Vision is always of an object. That implies the existence of a subject. The value of the vision is the same as that of the seer. (That is to say, the nature of the vision is on the same plane as that of the seer.) Appearance implies disappearance also. Whatever appears must also disappear. A vision can never be eternal. But Siva is eternal The pratyaksha (vision) of Siva to the eye signifies the existence of the eyes to see; the buddhi (intellect) lying behind the sight; the seer behind the buddhi and the sight; and finally the Consciousness underlying the seer. This pratyaksha (vision) is not as real as one imagines it to be, because it is not intimate and inherent; it is not first-hand. It is the result of several successive phases of Consciousness. Of these, Consciousness alone does not vary. It is eternal. It is Siva. It is the Self.
On the outside, the man or woman of today is carefully groomed, perhaps unnecessarily and over carefully clean; while inside, he or she is dirtier than the dirtiest animal.
~ Arnold Ehret in the Definite Cure of Chronic Constipation
~ Arnold Ehret in the Definite Cure of Chronic Constipation
D.: The Gita was taught for action.
Maharshi.: What does the Gita say? Arjuna refused to fight. Krishna said, “So long as you refuse to fight, you have the sense of doership. Who are you to refrain or to act? Give up the notion of doership. Until that sense disappears you are bound to act. You are being manipulated by a Higher Power. You are admitting it by your own refusal to submit to it. Instead recognise the Power and submit as a tool. (Or to put it differently), if you refuse you will be forcibly drawn into it. Instead of being an unwilling worker, be a willing one.
“Rather, be fixed in the Self and act according to nature without the thought of doership. Then the results of action will not affect you. That is manliness and heroism.”
Thus, ‘inherence in the Self’ is the sum and substance of Gita teaching. Finally, the Master Himself added, “If a man be established in the Self these doubts would not arise. They arise only until he is established there.”
D.: Then of what use is such reply to the enquirer?
M.: The words still have force and will surely operate in due course.
Maharshi.: What does the Gita say? Arjuna refused to fight. Krishna said, “So long as you refuse to fight, you have the sense of doership. Who are you to refrain or to act? Give up the notion of doership. Until that sense disappears you are bound to act. You are being manipulated by a Higher Power. You are admitting it by your own refusal to submit to it. Instead recognise the Power and submit as a tool. (Or to put it differently), if you refuse you will be forcibly drawn into it. Instead of being an unwilling worker, be a willing one.
“Rather, be fixed in the Self and act according to nature without the thought of doership. Then the results of action will not affect you. That is manliness and heroism.”
Thus, ‘inherence in the Self’ is the sum and substance of Gita teaching. Finally, the Master Himself added, “If a man be established in the Self these doubts would not arise. They arise only until he is established there.”
D.: Then of what use is such reply to the enquirer?
M.: The words still have force and will surely operate in due course.
Do not suffer through chasing after the world and its ways, but attain peace by running along the straight path to the Heart.
30th October 1945
Sri Dilip Kumar Roy of Sri Aurobindo Ashram this morning sang in the presence of Maharshi in the Hall and in the evening asked the following questions:
Dilip: Some people reported you to have said that there was no need for a guru. Others gave the opposite report. What does Maharshi say?
Bhagavan: I have never said that there is no need for a guru.
D: Sri Aurobindo and others refer to you as having had no guru.
Bhagavan: All depends on what you call guru. He need not be in a human form. Dattatreya had twenty-four gurus: the five elements – earth, water, etc., which means that every object in this world was his guru. Guru is absolutely necessary. The Upanishads say that none but a guru can take a man out of the jungle of intellect and sense- perceptions. So there must be a guru.
D: I mean a human guru – the Maharshi did not have one.
Bhagavan: I might have had one at one time or other. But did I not sing hymns to Arunachala? What is a guru? Guru is God or the Self. First a man prays to God to fulfill his desires. A time comes when he will no more pray for the fulfillment of material desires but for God Himself. God then appears to him in some form or other, human or non-human, to guide him to Himself in answer to his prayer and according to his needs.
- Guru Ramana
Sri Dilip Kumar Roy of Sri Aurobindo Ashram this morning sang in the presence of Maharshi in the Hall and in the evening asked the following questions:
Dilip: Some people reported you to have said that there was no need for a guru. Others gave the opposite report. What does Maharshi say?
Bhagavan: I have never said that there is no need for a guru.
D: Sri Aurobindo and others refer to you as having had no guru.
Bhagavan: All depends on what you call guru. He need not be in a human form. Dattatreya had twenty-four gurus: the five elements – earth, water, etc., which means that every object in this world was his guru. Guru is absolutely necessary. The Upanishads say that none but a guru can take a man out of the jungle of intellect and sense- perceptions. So there must be a guru.
D: I mean a human guru – the Maharshi did not have one.
Bhagavan: I might have had one at one time or other. But did I not sing hymns to Arunachala? What is a guru? Guru is God or the Self. First a man prays to God to fulfill his desires. A time comes when he will no more pray for the fulfillment of material desires but for God Himself. God then appears to him in some form or other, human or non-human, to guide him to Himself in answer to his prayer and according to his needs.
- Guru Ramana
We were told that we would see America come and go. In a sense America is dying, from within, because they forgot the instructions of how to live on earth. It's the Hopi belief, it's our belief, that if you are not spiritually connected to the earth, and understand the spiritual reality of how to live on earth, its likely that you will not make it.Everything is spiritual, everything has a spirit, everything was brought here by the creator, the one creator. Some people call him God, some people call him Buddha, some people call him Allah, some people call him other names. We call him Tunkaschila... Grandfather. We are here on earth only a few winters, then we go to the spirit world. The spirit world is more real then most of us believe. The spirit world is everything. Over 95% of our body is water. In order to stay healthy you've got to drink good water. ... Water is sacred, air is sacred. Our DNA is made out of the same DNA as the tree, the tree breaths what we exhale, we need what the tree exhales. So we have a common destiny with the tree. We are all from the earth, and when earth, the water, the atmosphere is corrupted then it will create its own reaction. The mother is reacting. In the Hopi prophecy they say the storms and floods will become greater. To me its not a negative thing to know that there will be great changes. Its not negative, its evolution. When you look at it as evolution, it's time, nothing stays the same.You should learn how to plant something. That is the first connection. You should treat all things as spirit, realize that we are one family. Its never something like the end. Its like life, there is no end to life
Babaji 11 APRIL 1983
Now I have given the slogan 'JAI MAHAMAYA KI JAI' - 'Victory to the Supreme Mother, to the Divine Energy!'
There will be people now with shaven heads and Sikhs with turbans and beards on the world flag. Yogis and Yoginis will be there. They will all come on to the world map. The fact is that the problem is universal. I have repeated this many times. It was Shirdi Maulana (Sai Baba of Shirdi in his incarnation as a Muslim emperor 800 years ago) who said that yogis and yoginis will take part in this revolution. The great energies, both known and unknown, which may be activated at any moment will be utilized in this revolution.
The fact is, I have spoken before. I will have to speak again. The fact is, I have to awaken the world from its sleep. The fact is that I, too, will have to come forward for this revolution. The fact is, to do duty, to be dutiful, is what I call Mahayoga. The fact is that at this moment our duty is to help the helpless. The fact is the future kingdom will have no party - it will be a movement and this movement will be worldwide.
The fact is, the person before you with the bulging eyes like the back of a seashell is the one who will come before you time and again. The fact is that he is the head of this movement. The fact is he will go to Assam, Punjab, Iran, Iraq - wherever there is revolution, there he will go. It is difficult to find a more serious man. The fact is that I have said it is a fact.
http://shiva.redzambala.com/…/teachings-of-haidakhan-babaji…
The Mantra:
The Lord's Name is like diving nectar (amrita); repeat it all the time.
OM NAMAḤ ŚIVĀYA:
This is the Mahamantra, the great original mantra, given by the Lord to humanity. Everyone should repeat it. It can be given to everyone and everything can be achieved through it. The power of Om Namaḥ Śivāya is infinite. This mantra is more powerful than the atomic bomb.
Meditation:
In this dark age (Kali Yuga) the mind of man is weak and restless from the first day of birth.
Because of this, no one is able to do the real practice of meditation anymore, but everyone can pray and repeat and chant the name of the Lord, using whichever divine name his religion teaches.
Yoga:
Everything can be yoga. Yoga literally means "union," as does the word religion. Work, action, worship are all forms of yoga. Meditation is the highest path of yoga, but very few are able to achieve true meditation.
Religion:
Every religion is equally good and leads to the same divine goal. It is wrong to speak of a Hindu Dharma (religion). The Dharma of India is the Sanātana Dharma (eternal, original religion).
Karma:
Karma is an inevitable law of cause and effect, by which all living beings reap the fruits of their actions and thoughts. Jesus stated the law of karma in the words "As ye sow, so shall ye reap."
The law of karma is above all things. Karma starts when movement starts in the mind. To stop karma we must bring the mind to that state of silence and voidness beyond which God can be known. Only a yogi knows how to do this. Otherwise, as long as a man breathes, he is creating karma. No one can remain without action, even for a minute. Therefore, learn how to dedicate your every action to the Lord.
Knowledge:
Nothing can be achieved without knowledge and yet everything can be achieved just through a pure heart.
Worship:
The Lord is beyond mane and form. No one is able to pretend to have reached this stage of realization. Worship remains an essential part of preparation and purification of the heart.
Discipline:
Nothing can be achieved without discipline. You should have the strong discipline of a soldier. Be the soldier of God, and act with courage and discipline. In this ashram and in the ashrams abroad, discipline is the primary thing. Life abroad should be led the same as it is in Hairakhan.
To work and worship together is essential in life. One should follow a vegetarian diet, take no intoxicants, and have sex only between husband and wife.
Food:
Control and discipline in eating is essential. Food always influences the state of the mind. It is important to eat light, vegetarian food. Fasting is a great practice.
Marriage and Sex:
In this Kali Yuga almost no one has the strength to remain celibate. Although this is the best condition, marriage is better than undisciplined relations. Union between a man and woman with love can bring peace and help in spiritual practice.
Drugs:
Drugs are harmful and useless for any spiritual practice. Even tea and coffee are harmful.
Devotion:
Devotion (Bhakti) and faith are the basis of everything. Through devotion alone, one can achieve everything. Complete faith, surrender and obedience are required. "You can only know Me through love - Divine Love, love for God, without any selfish purpose."
About Himself:
I am Bhole Baba (the Simple Father). I am nobody and nothing. I am only like a mirror in which you can see yourself. I am like fire. Don't keep too far away or you will not get the warmth. But don't get too near or you may burn yourself. Learn the right distance. My name is Maha Prabhuji (the Great Lord).
Can I Ask A Question?
Every answer is in your own mind. Once here, questions are no longer needed. I will speak to you inside.
Mind:
Everything comes from the mind and is created by mind. Control of the mind is the main practice.
Speaking:
Speak as little as possible. Don't waste your time. Be concentrated all of the time on the Lord's Name.
The Physical Body:
One day your body will be burnt and reduced to ash; don't be attached to it. However, without a body no knowledge is possible, so use your body for God realization.
Thoughts:
Learn not to make projects and fantasies about your future. Forget your past and old habits.
Learn how to concentrate your mind on the Divine only, here and now.
Hairakhan Vishwa Mahadham:
At the present time, this is the holiest religious place in the world, holier even than Benares. The water of this river (the Gautam Ganga) purifies you from all sins.
His Teachings:
When the time comes, I will reveal them. Now is the time for action. When I come to this world, of a million people who approach Me, only one is able to become my disciple.
Guru:
I am no one's Guru, but I am the Guru of gurus.
The Path:
The path of God realization is a most difficult one. Few are those who will walk it. It is as difficult as walking on the edge of a razor. The grace of the Guru is everything. No knowledge is possible without the Guru.
The Life Purpose:
Ask yourself what is your purpose in life and ask yourself why you have come here from so far.
Be aware of the purpose of your coming here and strive for spiritual achievements.
Love:
Live here with love for each other, like members of one family. Discard jealousy and envy.
Because you are all one, live here in peace. If you are in peace, I am in peace; if you have problems, I have problems.
Service:
To serve other people is the main duty of every human being. I Myself have come only to serve, to perform My duty. To be rally able to serve is the greatest thing.
Chanting:
Chant the name of the Lord always. By chanting the mantra, its vibrations spread all round you. You will then meditate for yourself and others. By holy chants alone, I will lead and win any war in this world. Whatever happens, all the devotees of God will be saved by Divine Will.
About The Coming Wars:
Terrible calamities and wars are approaching in the world. After a lot of destruction, a new age of goodness will come. I myself have come to prepare the world for a new kingdom.
On Non-Violence:
The theory of non-violence has spoiled the mind and courage of people today. I am for fighting; fighting against the evil and crime everywhere, which should no longer be tolerated.
Patience:
Nothing is possible without patience on the spiritual path. See yourself as the child, who gradually learns to write in school.
Liberation:
I have come to give Liberation to all of you. I have come to give the Light.
Renunciation:
In this age it is not possible to renounce the world. The only practice of renunciation now is to offer all work and actions to the Lord. If you want God, be ready to devote everything to God.
Where Is God:
God is everywhere, in everything; in the water in the sky . . . He is inside you.
What Is Truth?:
Truth is One.
Giving And Receiving:
I have come to give, only to give. Are you ready to receive? I give everything, but few ask for the Real Thing I have come to give...
OM NAMAḤ ŚIVĀYA BHOLE BABA KI JAI..
JAI MAHAMAYA KI JAI!
Now I have given the slogan 'JAI MAHAMAYA KI JAI' - 'Victory to the Supreme Mother, to the Divine Energy!'
There will be people now with shaven heads and Sikhs with turbans and beards on the world flag. Yogis and Yoginis will be there. They will all come on to the world map. The fact is that the problem is universal. I have repeated this many times. It was Shirdi Maulana (Sai Baba of Shirdi in his incarnation as a Muslim emperor 800 years ago) who said that yogis and yoginis will take part in this revolution. The great energies, both known and unknown, which may be activated at any moment will be utilized in this revolution.
The fact is, I have spoken before. I will have to speak again. The fact is, I have to awaken the world from its sleep. The fact is that I, too, will have to come forward for this revolution. The fact is, to do duty, to be dutiful, is what I call Mahayoga. The fact is that at this moment our duty is to help the helpless. The fact is the future kingdom will have no party - it will be a movement and this movement will be worldwide.
The fact is, the person before you with the bulging eyes like the back of a seashell is the one who will come before you time and again. The fact is that he is the head of this movement. The fact is he will go to Assam, Punjab, Iran, Iraq - wherever there is revolution, there he will go. It is difficult to find a more serious man. The fact is that I have said it is a fact.
http://shiva.redzambala.com/…/teachings-of-haidakhan-babaji…
The Mantra:
The Lord's Name is like diving nectar (amrita); repeat it all the time.
OM NAMAḤ ŚIVĀYA:
This is the Mahamantra, the great original mantra, given by the Lord to humanity. Everyone should repeat it. It can be given to everyone and everything can be achieved through it. The power of Om Namaḥ Śivāya is infinite. This mantra is more powerful than the atomic bomb.
Meditation:
In this dark age (Kali Yuga) the mind of man is weak and restless from the first day of birth.
Because of this, no one is able to do the real practice of meditation anymore, but everyone can pray and repeat and chant the name of the Lord, using whichever divine name his religion teaches.
Yoga:
Everything can be yoga. Yoga literally means "union," as does the word religion. Work, action, worship are all forms of yoga. Meditation is the highest path of yoga, but very few are able to achieve true meditation.
Religion:
Every religion is equally good and leads to the same divine goal. It is wrong to speak of a Hindu Dharma (religion). The Dharma of India is the Sanātana Dharma (eternal, original religion).
Karma:
Karma is an inevitable law of cause and effect, by which all living beings reap the fruits of their actions and thoughts. Jesus stated the law of karma in the words "As ye sow, so shall ye reap."
The law of karma is above all things. Karma starts when movement starts in the mind. To stop karma we must bring the mind to that state of silence and voidness beyond which God can be known. Only a yogi knows how to do this. Otherwise, as long as a man breathes, he is creating karma. No one can remain without action, even for a minute. Therefore, learn how to dedicate your every action to the Lord.
Knowledge:
Nothing can be achieved without knowledge and yet everything can be achieved just through a pure heart.
Worship:
The Lord is beyond mane and form. No one is able to pretend to have reached this stage of realization. Worship remains an essential part of preparation and purification of the heart.
Discipline:
Nothing can be achieved without discipline. You should have the strong discipline of a soldier. Be the soldier of God, and act with courage and discipline. In this ashram and in the ashrams abroad, discipline is the primary thing. Life abroad should be led the same as it is in Hairakhan.
To work and worship together is essential in life. One should follow a vegetarian diet, take no intoxicants, and have sex only between husband and wife.
Food:
Control and discipline in eating is essential. Food always influences the state of the mind. It is important to eat light, vegetarian food. Fasting is a great practice.
Marriage and Sex:
In this Kali Yuga almost no one has the strength to remain celibate. Although this is the best condition, marriage is better than undisciplined relations. Union between a man and woman with love can bring peace and help in spiritual practice.
Drugs:
Drugs are harmful and useless for any spiritual practice. Even tea and coffee are harmful.
Devotion:
Devotion (Bhakti) and faith are the basis of everything. Through devotion alone, one can achieve everything. Complete faith, surrender and obedience are required. "You can only know Me through love - Divine Love, love for God, without any selfish purpose."
About Himself:
I am Bhole Baba (the Simple Father). I am nobody and nothing. I am only like a mirror in which you can see yourself. I am like fire. Don't keep too far away or you will not get the warmth. But don't get too near or you may burn yourself. Learn the right distance. My name is Maha Prabhuji (the Great Lord).
Can I Ask A Question?
Every answer is in your own mind. Once here, questions are no longer needed. I will speak to you inside.
Mind:
Everything comes from the mind and is created by mind. Control of the mind is the main practice.
Speaking:
Speak as little as possible. Don't waste your time. Be concentrated all of the time on the Lord's Name.
The Physical Body:
One day your body will be burnt and reduced to ash; don't be attached to it. However, without a body no knowledge is possible, so use your body for God realization.
Thoughts:
Learn not to make projects and fantasies about your future. Forget your past and old habits.
Learn how to concentrate your mind on the Divine only, here and now.
Hairakhan Vishwa Mahadham:
At the present time, this is the holiest religious place in the world, holier even than Benares. The water of this river (the Gautam Ganga) purifies you from all sins.
His Teachings:
When the time comes, I will reveal them. Now is the time for action. When I come to this world, of a million people who approach Me, only one is able to become my disciple.
Guru:
I am no one's Guru, but I am the Guru of gurus.
The Path:
The path of God realization is a most difficult one. Few are those who will walk it. It is as difficult as walking on the edge of a razor. The grace of the Guru is everything. No knowledge is possible without the Guru.
The Life Purpose:
Ask yourself what is your purpose in life and ask yourself why you have come here from so far.
Be aware of the purpose of your coming here and strive for spiritual achievements.
Love:
Live here with love for each other, like members of one family. Discard jealousy and envy.
Because you are all one, live here in peace. If you are in peace, I am in peace; if you have problems, I have problems.
Service:
To serve other people is the main duty of every human being. I Myself have come only to serve, to perform My duty. To be rally able to serve is the greatest thing.
Chanting:
Chant the name of the Lord always. By chanting the mantra, its vibrations spread all round you. You will then meditate for yourself and others. By holy chants alone, I will lead and win any war in this world. Whatever happens, all the devotees of God will be saved by Divine Will.
About The Coming Wars:
Terrible calamities and wars are approaching in the world. After a lot of destruction, a new age of goodness will come. I myself have come to prepare the world for a new kingdom.
On Non-Violence:
The theory of non-violence has spoiled the mind and courage of people today. I am for fighting; fighting against the evil and crime everywhere, which should no longer be tolerated.
Patience:
Nothing is possible without patience on the spiritual path. See yourself as the child, who gradually learns to write in school.
Liberation:
I have come to give Liberation to all of you. I have come to give the Light.
Renunciation:
In this age it is not possible to renounce the world. The only practice of renunciation now is to offer all work and actions to the Lord. If you want God, be ready to devote everything to God.
Where Is God:
God is everywhere, in everything; in the water in the sky . . . He is inside you.
What Is Truth?:
Truth is One.
Giving And Receiving:
I have come to give, only to give. Are you ready to receive? I give everything, but few ask for the Real Thing I have come to give...
OM NAMAḤ ŚIVĀYA BHOLE BABA KI JAI..
JAI MAHAMAYA KI JAI!
When I run after what I think I want, my days are a furnace of stress and anxiety; if I sit in my own place of patience, what I need flows to me, and without pain. From this I understand that what I want also wants me, is looking for me and attracting me. There is a great secret here for anyone who can grasp it.
* * * I am formless. * * *
One Raghavachari was an overseer at Tiruvannamalai from 1910 onwards. He had Bhagavan's darshan off and on but whenever he went, Bhagavan would be amidst a group of people and
so Raghavachari was reluctant to speak to Bhagavan Sri Ramana who was not alone.
Here is what happened once, in his own words:
One day, I went up with an intent to submit three questions or requests to Bhagavan Sri Ramana.
The questions were:
(i) Can you grant me a few minutes for a private personal talk-free from the presence of others?
(ii) I should like to have your opinion on the Theosophical society of which I am a member;
(iii) Will you please enable me to see your real form if I am eligible to see it?
When I went and prostrated (to Bhagavan Ramana) and sat,
there was a crowd of thirty persons,
but (on their own) they immediately dispersed.
So I was alone with him and my first query was thus answered
without my having to state it.
That struck me as noteworthy.
Then he asked me of his own accord
if the book in my hand was the Gita and
if I was a member of the T.S. and
remarked even before I attempted to answer his queries,
`It is doing good work.'
I answered his questions in the affirmative.
My second question also being thus anticipated,
I waited with an eager mind for the third answer.
After half an hour I said
`Just as Arjuna wished to see the form of Sri Krishna and
asked for darshan I wish to have a darshan of your real form,
if I am eligible.'
He was then seated on the pial with a picture of Dakshinamurthy painted on the wall next to him.
He silently gazed on as usual and I gazed into his eyes.
Then his body and also the picture of Dakshinamurthy disappeared from my view.
There was only empty space without even a wall, before my eyes.
Then a whitish cloud in the outline of the Maharshi and of Dakshinamurthy, formed before my eyes.
Gradually the outline (with silvery lines) of these figures appeared.
Then eyes, nose etc., and other details were outlined in lightning-like lines.
These gradually broadened till the whole figure of the Swami and Dakshinamurthy became ablaze with very strong and unendurable light.
I closed my eyes in consequence.
I waited a few minutes and
then saw him and Dakshinamurthy in the usual form.
I prostrated and came away.
For a month thereafter I did not dare go near him,
so great was the impression the above experience made on me.
After a month, I went up and saw him in front of Skandasramam.
I told him `I had put to you a question a month ago and I had this experience'
and narrated the above experience to him.
I requested him to explain it.
Then, after a pause he said
`You wanted to see my form.
You saw my disappearance.
I am formless.
So that experience might be the real truth.
The further visions may be according
to your own conceptions derived from the study of Bhagavad Gita.
But Ganapati Sastry had a similar experience and you may consult him.'
I did not in fact consult Sastri.
( Extracted from Narasimha Swami's Self)
~ Sri Ramana Leela, Chapter : 48
One Raghavachari was an overseer at Tiruvannamalai from 1910 onwards. He had Bhagavan's darshan off and on but whenever he went, Bhagavan would be amidst a group of people and
so Raghavachari was reluctant to speak to Bhagavan Sri Ramana who was not alone.
Here is what happened once, in his own words:
One day, I went up with an intent to submit three questions or requests to Bhagavan Sri Ramana.
The questions were:
(i) Can you grant me a few minutes for a private personal talk-free from the presence of others?
(ii) I should like to have your opinion on the Theosophical society of which I am a member;
(iii) Will you please enable me to see your real form if I am eligible to see it?
When I went and prostrated (to Bhagavan Ramana) and sat,
there was a crowd of thirty persons,
but (on their own) they immediately dispersed.
So I was alone with him and my first query was thus answered
without my having to state it.
That struck me as noteworthy.
Then he asked me of his own accord
if the book in my hand was the Gita and
if I was a member of the T.S. and
remarked even before I attempted to answer his queries,
`It is doing good work.'
I answered his questions in the affirmative.
My second question also being thus anticipated,
I waited with an eager mind for the third answer.
After half an hour I said
`Just as Arjuna wished to see the form of Sri Krishna and
asked for darshan I wish to have a darshan of your real form,
if I am eligible.'
He was then seated on the pial with a picture of Dakshinamurthy painted on the wall next to him.
He silently gazed on as usual and I gazed into his eyes.
Then his body and also the picture of Dakshinamurthy disappeared from my view.
There was only empty space without even a wall, before my eyes.
Then a whitish cloud in the outline of the Maharshi and of Dakshinamurthy, formed before my eyes.
Gradually the outline (with silvery lines) of these figures appeared.
Then eyes, nose etc., and other details were outlined in lightning-like lines.
These gradually broadened till the whole figure of the Swami and Dakshinamurthy became ablaze with very strong and unendurable light.
I closed my eyes in consequence.
I waited a few minutes and
then saw him and Dakshinamurthy in the usual form.
I prostrated and came away.
For a month thereafter I did not dare go near him,
so great was the impression the above experience made on me.
After a month, I went up and saw him in front of Skandasramam.
I told him `I had put to you a question a month ago and I had this experience'
and narrated the above experience to him.
I requested him to explain it.
Then, after a pause he said
`You wanted to see my form.
You saw my disappearance.
I am formless.
So that experience might be the real truth.
The further visions may be according
to your own conceptions derived from the study of Bhagavad Gita.
But Ganapati Sastry had a similar experience and you may consult him.'
I did not in fact consult Sastri.
( Extracted from Narasimha Swami's Self)
~ Sri Ramana Leela, Chapter : 48
THE WORLD OF INTERRELATEDNESS
by Adyashanti
“When you feel love or fall in love, that’s a very real feeling to THE WORLD OF INTERRELATEDNESS
by Adyashanti
“When you feel love or fall in love, that’s a very real feeling to you, and yet you can’t see it, you can’t weigh it; it doesn’t have any objective sort of existence. Nonetheless, we treat it as more real than the things we consider to be real—certainly as more important.”
When we think of interrelatedness, we usually think of big or small things that are in relationship with one another. However, the way I’m using the word is not like that. I’m not denying that, but there is something deeper than that. Things are actually nothing but interrelatedness itself.
It’s really hard for a human mind to think that a thing could be nothing but interrelatedness, that interrelatedness itself ends up to be what things actually are. In this sense, things end up to be no-things, and no-things end up to be all things. So when we hear words like no-thing or nothingness, we shouldn’t try to understand that conventionally. In its truest sense, nothingness doesn’t have much to do with nothing. It has to do with interrelationship or interrelatedness.
And so it is with each of us. When you look inside for your true being, you might say, “Okay, exactly, precisely, what is this thing called ‘me’? What actually is it?” The more you look for it, the more you can’t find it. The reason you can’t find it is because it is nothing but interrelatedness. There’s no substance. There’s no thought, idea, or image to grasp. In that sense, it’s empty, but not empty in the sense of being nonexistent. It’s empty in the sense of being unexpected or inconceivable.
When you feel love or fall in love, that’s a very real feeling to you, and yet you can’t see it, you can’t weigh it; it doesn’t have any objective sort of existence. Nonetheless, we treat it as more real than the things we consider to be real—certainly as more important. Most people, if they feel love, their love feels more important to them than the solidity of their toaster. The love has no solidity to it at all. It has no objective tangibility to it, and yet, it’s something that one could orient their whole life around.
The Buddha used to talk about the thusness or suchness of each moment. It means not just each moment, but the thusness or suchness of each apparent thing that we perceive. So when I say being, this is the sense I’m using it in, a similar way that the Buddha used the thusness or suchness of something. When we perceive the thusness or suchness of something, we’re actually perceiving it as being nothing but interrelatedness itself. So this ordinary moment, with nothing particularly unusual about it, is being awareness, and awareness itself is interrelatedness. It’s not like interrelatedness is aware; it’s more like interrelatedness is. It’s not that the interrelatedness is that which is aware—it’s that the interrelatedness is awareness.
This is probably the fundamental barrier that any of us will bump into in spirituality: the barrier between awareness and the objects of awareness. The fundamental duality is that there is this world of things, and then there’s seeing and experiencing this world of things, and somehow those two are different. One of the great misunderstandings about unity is the belief that it reduces the world to a sort of homogenized “goo” of agreement. Actually, in some ways it’s almost the opposite. It frees the uniqueness in you, and it frees you to allow the uniqueness in others. Uniqueness flourishes when we see the unity of things. It doesn’t get flattened out—just the opposite. You just stop arguing with the difference that isn’t like yours.
When you have two viewpoints that are open to interrelating, almost always something will arise if you stick with it long enough, if you’re sincere, if you’re openhearted, if you actually want the truth more than you want to win or be right. Eventually something will bubble up from that engagement that’s truer than either one began with. If you have two people who are openhearted and see the truth and usefulness, even the utility, of really relating, they’ll see that, and both people walk away feeling like “Gosh, I feel good about that, like we both win because we both discovered more than we started with.”
The unity of things isn’t that there are no differences. It isn’t that a tree doesn’t look different than the sky, or behave differently than the sky, or have a different kind of life than the sky. The unity is that a tree—an object—is nothing but interrelatedness. The sky is nothing but interrelatedness, and the awareness of things is itself nothing but interrelatedness. That’s an explanation that is coming from a way of perceiving. That’s what enlightenment really is: seeing that the seeing and what one is aware of are one simultaneous arising. It’s an arising that’s always flowing because interrelatedness isn’t static—it’s ever flowing.
That’s why I’m always saying that this is really about a kind of vision, not in the sense of having visions, but the quality of our vision, the quality of our perception when we can perceive without the dualistic filter. What seems to be this impenetrable sort of barrier between us and things, us and the world, us and each other, is fundamentally between our consciousness and what consciousness is conscious of. That seemingly basic and immovable sense that there is a fundamental difference, a fundamental separation, is what’s really dispelled when our insight gets deep enough.
At the deepest level, the most fundamental level, interrelationship is just that—it’s interrelating. It’s not things interrelating. Things end up to be themselves interrelatedness. When vision becomes clear, that’s what we perceive. The world becomes not a world of things, but of interrelatedness.
Excerpted from “The World of Interrelatedness,” April 10, 2019 ~ Garrison, NY
by Adyashanti
“When you feel love or fall in love, that’s a very real feeling to THE WORLD OF INTERRELATEDNESS
by Adyashanti
“When you feel love or fall in love, that’s a very real feeling to you, and yet you can’t see it, you can’t weigh it; it doesn’t have any objective sort of existence. Nonetheless, we treat it as more real than the things we consider to be real—certainly as more important.”
When we think of interrelatedness, we usually think of big or small things that are in relationship with one another. However, the way I’m using the word is not like that. I’m not denying that, but there is something deeper than that. Things are actually nothing but interrelatedness itself.
It’s really hard for a human mind to think that a thing could be nothing but interrelatedness, that interrelatedness itself ends up to be what things actually are. In this sense, things end up to be no-things, and no-things end up to be all things. So when we hear words like no-thing or nothingness, we shouldn’t try to understand that conventionally. In its truest sense, nothingness doesn’t have much to do with nothing. It has to do with interrelationship or interrelatedness.
And so it is with each of us. When you look inside for your true being, you might say, “Okay, exactly, precisely, what is this thing called ‘me’? What actually is it?” The more you look for it, the more you can’t find it. The reason you can’t find it is because it is nothing but interrelatedness. There’s no substance. There’s no thought, idea, or image to grasp. In that sense, it’s empty, but not empty in the sense of being nonexistent. It’s empty in the sense of being unexpected or inconceivable.
When you feel love or fall in love, that’s a very real feeling to you, and yet you can’t see it, you can’t weigh it; it doesn’t have any objective sort of existence. Nonetheless, we treat it as more real than the things we consider to be real—certainly as more important. Most people, if they feel love, their love feels more important to them than the solidity of their toaster. The love has no solidity to it at all. It has no objective tangibility to it, and yet, it’s something that one could orient their whole life around.
The Buddha used to talk about the thusness or suchness of each moment. It means not just each moment, but the thusness or suchness of each apparent thing that we perceive. So when I say being, this is the sense I’m using it in, a similar way that the Buddha used the thusness or suchness of something. When we perceive the thusness or suchness of something, we’re actually perceiving it as being nothing but interrelatedness itself. So this ordinary moment, with nothing particularly unusual about it, is being awareness, and awareness itself is interrelatedness. It’s not like interrelatedness is aware; it’s more like interrelatedness is. It’s not that the interrelatedness is that which is aware—it’s that the interrelatedness is awareness.
This is probably the fundamental barrier that any of us will bump into in spirituality: the barrier between awareness and the objects of awareness. The fundamental duality is that there is this world of things, and then there’s seeing and experiencing this world of things, and somehow those two are different. One of the great misunderstandings about unity is the belief that it reduces the world to a sort of homogenized “goo” of agreement. Actually, in some ways it’s almost the opposite. It frees the uniqueness in you, and it frees you to allow the uniqueness in others. Uniqueness flourishes when we see the unity of things. It doesn’t get flattened out—just the opposite. You just stop arguing with the difference that isn’t like yours.
When you have two viewpoints that are open to interrelating, almost always something will arise if you stick with it long enough, if you’re sincere, if you’re openhearted, if you actually want the truth more than you want to win or be right. Eventually something will bubble up from that engagement that’s truer than either one began with. If you have two people who are openhearted and see the truth and usefulness, even the utility, of really relating, they’ll see that, and both people walk away feeling like “Gosh, I feel good about that, like we both win because we both discovered more than we started with.”
The unity of things isn’t that there are no differences. It isn’t that a tree doesn’t look different than the sky, or behave differently than the sky, or have a different kind of life than the sky. The unity is that a tree—an object—is nothing but interrelatedness. The sky is nothing but interrelatedness, and the awareness of things is itself nothing but interrelatedness. That’s an explanation that is coming from a way of perceiving. That’s what enlightenment really is: seeing that the seeing and what one is aware of are one simultaneous arising. It’s an arising that’s always flowing because interrelatedness isn’t static—it’s ever flowing.
That’s why I’m always saying that this is really about a kind of vision, not in the sense of having visions, but the quality of our vision, the quality of our perception when we can perceive without the dualistic filter. What seems to be this impenetrable sort of barrier between us and things, us and the world, us and each other, is fundamentally between our consciousness and what consciousness is conscious of. That seemingly basic and immovable sense that there is a fundamental difference, a fundamental separation, is what’s really dispelled when our insight gets deep enough.
At the deepest level, the most fundamental level, interrelationship is just that—it’s interrelating. It’s not things interrelating. Things end up to be themselves interrelatedness. When vision becomes clear, that’s what we perceive. The world becomes not a world of things, but of interrelatedness.
Excerpted from “The World of Interrelatedness,” April 10, 2019 ~ Garrison, NY
The affairs of the world will go on forever.
Do not delay the practice of meditation.
Do not delay the practice of meditation.
Half of life is lost in charming others. The other half is lost in going through anxieties caused by others. Leave this play, you have played enough.
MAYA IS THE REALITY
4th January 1937
A disciple remarks that Sri Bhagavan often says that Maya and Reality are the same. How can that be?
Bhagavan: Shankara was criticized for his views on Maya without understanding him. He said that
(1) Brahman is real,
(2) The universe is unreal, and
(3) Brahman is the universe.
He did not stop at the second, because the third explains the other two. It signifies that the universe is real if perceived as the Self, and unreal if perceived apart from the Self. Hence Maya and Reality are one and the same.
~ Guru Ramana
4th January 1937
A disciple remarks that Sri Bhagavan often says that Maya and Reality are the same. How can that be?
Bhagavan: Shankara was criticized for his views on Maya without understanding him. He said that
(1) Brahman is real,
(2) The universe is unreal, and
(3) Brahman is the universe.
He did not stop at the second, because the third explains the other two. It signifies that the universe is real if perceived as the Self, and unreal if perceived apart from the Self. Hence Maya and Reality are one and the same.
~ Guru Ramana
Bliss is our true nature, not sorrow. But something has happened to us where everything has been turned upside down. Happiness has become a strange mood while sorrow is considered to be natural. Real bliss will be attained only when we can discriminate between the eternal and non-eternal.
06/08/2019
Om Amriteswaryai Namah
06/08/2019
Om Amriteswaryai Namah
Beings
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