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Sri Nisargadatta Maharaj

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You must find your own way. Unless you find it yourself it will not be your own way and will take you nowhere.

Earnestly live your truth as you have found it - act on the little you have understood. It is earnestness that will take you through, not cleverness - your own or another's.

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One result of the originality of Sri Bhagavan’s Self-realization was that his approach to problems addressed to him was equally original. His replies to questions were never recondite or bookish, but always simple and direct. Like Christ he spoke as a man of authority because his words came not from book learning or hearsay, but from first-hand knowledge and experience. He said what he knew; he knew what he said. He went to the root of any question and simplified its terms. There were no confusing technicalities when he spoke, for he would give homely, concrete illustrations along with his answers that always made his meaning crystal clear.

Sri Bhagavan could appear learned if the occasion demanded it. In the course of a casual talk he might suddenly give long verbatim quotations from scriptural and scholarly works, and not just the standard works such as the Upanishads and the Gita. As a Telugu and Sanskrit scholar I considered myself to be a fairly well-read man. I was familiar with the Hindu classics and with large areas of secular literature as well, but Sri Bhagavan would occasionally astound me and everyone else in the hall by delivering appropriate quotations from sources and texts I had never even heard of. Sri Bhagavan once explained how he acquired all this learning.

‘I simply remained silent,’ he said. ‘People speaking different languages would come to me and make discourses exhibiting all their erudition. Whatever in them was worth remembering stuck to my mind.’

Sri Bhagavan’s manner of speaking was itself unique. His normal state was silence. He spoke so little, casual visitors who only saw him for a short while wondered whether he ever spoke. To put questions to him and to elicit his replies was an art in itself that required an unusual exercise in self-control. A sincere doubt, an earnest question submitted to him never went without an answer, though sometimes his silence itself was the best answer to particular questions. A questioner needed to be able to wait patiently. To have the maximum chance of receiving a good answer, you had to put your question simply and briefly. Then you had to remain quiet and attentive. Sri Bhagavan would take his time and then begin slowly and haltingly to speak. As his speech continued, it would gather momentum. It would be like a drizzle gradually strengthening into a shower. Sometimes it might go on for hours together, holding the audience spellbound. But throughout the talk you had to keep completely still and not butt in with counter remarks. Any interruption from you would break the thread of his discourse and he would at once resume silence. He would never enter into a discussion, nor would he argue with anyone. The fact was, what he spoke was not a view or opinion but the direct emanation of light from within that manifested as words in order to dispel the darkness of ignorance. The whole purpose of his reply was to make you turn inward, to make you see the light of truth within yourself.

- G. V. Subbaramaiah, The Power of the Presence

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Йога Васиштха

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Владеть чем-то и принадлежать кому-то – любимое желание и состояние всех воплощенных существ, но йоги всегда бдительны и такая бдительность есть поклонение бесконечному сознанию. Приняв такую внутреннюю позицию, с разумом, полностью лишённым каких бы то ни было привязанностей, я брожу в этом ужасном лесу самсары. Если ты делаешь так, то ты не будешь страдать от несчастий.

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If we pay too much attention to things, we will keep on seeing things.
If you pay more attention to the space in which things come and go, then you stop seeing things and you'll feel just a harmony with the space itself!

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Robert Adams

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I have been to many teachers, many Saints, many Sages. I was with Nisargadatta, Ananda Mai Ma, Papa Ram Dass, Neem Karoli Baba and many others, but never did I meet anyone who exuded such compassion, such love, such bliss, as Ramana Maharshi.

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Then, Senior Śāradvatī­putra asked the Blessed One as follows: “Venerable Lord! What is the nature of luminosity—the intrinsic nature of mind?”

The Blessed One replied to Senior Śāradvatī­putra as follows: “Śāradvatī­putra, the mind neither has desire, nor is it without desire. It neither has hatred, nor is it without hatred. It neither has delusion, nor is it without delusion. Similarly, it neither has obsessions, fetters, or latent impulses, nor is it without them. Similarly, it neither has all the fetters of philosophical view, nor is it without them. It neither has the mindsets of the śrāvakas and pratyekabuddhas, nor is it without them. This, Śāradvatī­putra, is the natural luminosity of the mind with which great bodhisattva beings are endowed.”

Senior Śāradvatī­putra then asked as follows: “Lord! Does this mind that is not the mind exist?”

The Blessed One replied, “Śāradvatī­putra, does this nature of mind with which minds are endowed exist or not exist? Does it have being or non-being? In terms of apprehensibility, is it in fact apprehensible?” [F.78.b]

He replied, “Venerable Lord! That is not the case!”

[The Lord Buddha] then said, “Śāradvatī­putra, if the nature of mind with which minds are endowed has neither existence nor non-existence, and if it is non-apprehensible, then Śāradvatī­putra, surely your question ‘Does this mind that is not the mind exist?’ is contestable. How can this reasoning be correct?”

Senior Śāradvatī­putra then asked the Blessed One, “Venerable Lord! What is the nature of mind with which minds are endowed?”

He replied, “Śāradvatī­putra! That which is unchanging and without conceptual notions regarding all things is called the nature of mind with which minds are endowed.”

Source : The Transcendent Perfection of Wisdom in Ten Thousand Lines
Url : http://read.84000.co/translation/UT22084-031-002.html

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Your belonging is a matter of your own feeling and conviction. After all, it is all verbal and formal. In reality there is neither guru nor disciple, neither theory nor practice, neither ignorance nor realization, It all depends on what you take yourself to be. Know your self correctly, There is no substitute to self-knowledge.

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When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place.
In the still mind, in the depths of meditation, the Self reveals itself. Beholding the Self by means of the Self, an aspirant knows the joy and peace of complete fulfillment.

Having attained that abiding joy beyond the senses, revealed in the stilled mind, he never swerves from the eternal truth. He desires nothing else, and cannot be shaken by the heaviest burden of sorrow.

From Bhagavad Gita VI, 19-22

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Always at the point of real atomic recognition,
the strongest doubt and loudest noise will come.
Don’t panic. They are phenomena.
You are the witness of both doubt and noise.
They happen in you, not to you.
You forever remain the immaculate Self.

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In order to really grow inside,
you must first be challenged from all directions.
Things cannot just go your way.
You cannot command life or expect
it to fulfil your projections.
If things are always easy,
you go to sleep inside your being.
As you become more sensitive,
more alert, more intuitive, open and silent,
fear, resistance and lethargy subside
and are replaced with a deep calm
and a faith in the unseen one.
Though no outer company may be seen alongside you,
the one who walks with God is never alone.
The hosts of the heavens walk with them.

Welcome on the road of true life.

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Robert Adams

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Never defile your Self, by hating yourself.
Never believe there is any mistake you've made that is going to rise up against you.
Everyone has made mistakes, forget it.
Begin to realize who you are, begin to love yourself dearly, have mercy on yourself, lift yourself up and become free.

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Can you imagine meeting with God and knowing there is nothing you could say that would make him upset with you? And when you know you cannot do anything to change his love for you, then many suppressed feelings leave you. Nothing to be offended, nothing to judge, nothing to forgive nor to heal. Nothing has ever been remembered of anything wrong you think you ever did. I tell you that you don't have to imagine this, because it is true.
People worry and say, 'Man, you really don't know what kind of thoughts I have.'
They are only terrible because you think they are yours and that there is a 'you' who thinks them.

Source: Book 'White Fire'

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The fact is we are meant to be happy.
By nature you are happy, by nature your being is perfect, by nature you are in peace, by nature you have a love for life and for all beings.
You just have it, you didn't cultivate it, and so as you awaken more to your own reality, you are discovering something universal.
It is like you are knowing without study.
When you study you use your mind, but when you find harmony, you are in your heart.

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Be aware of this persistent feeling that there is something more to do in order to attain the Self.
Somehow, you have been brought to a stage where you are encouraged to leave aside all intentions, projections and fantasies, and to simply keep quiet inside your being.

Mind is inclined to say this is not enough. It is suggesting to take some action. However, the Master tells you to keep quiet and to focus on the silence of your Heart rather than the rush of the mind. You are advised to avoid the sense of waiting for something to happen. There may arise a little tension because of this advice not to go with the movements of the mind.

Learn to bear your own silence by observing the tensions encircling it.
Observe rather than react.
Again, keep quiet. Stay only as awareness.

source:'White Fire'

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The final bridge to cross is to let go of the mind-created 'spiritual' self.
Burn that bridge behind you.
Stay empty of self-image and cease looking back. Remain in the neutrality of being.

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Bhagavan Sri Ramana Maharshi

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When Bhagavan was still on the hill, a postcard came in which the sender wrote:

"I am a poor elementary school teacher. My mother is old and my salary is so small that I cannot look after her properly. Kindly see that I get a raise."

Bhagavan laughed and said: "Well, why not?"

Another card came after some time in which he wrote: "By your grace, my salary was increased. Now there is a vacancy in a higher grade. If I am given that grade, I shall earn more and make my mother very happy."

Bhagavan had a good laugh and said: "Good."

Again after some days, another card: "My mother is bedridden and there is nobody to nurse her. If I could get married, my wife would look after her. But I am a poor man. Who will give me his daughter in marriage? And where shall I get the money for expenses? Bhagavan may kindly arrange."

Bhagavan laughed and said: "Well, let it be so."

After some months another postcard came: "By your kindness, I was married quite easily. My wife is already with me. My mother wants a grandchild before she dies. Please provide.

"Why not?" said Bhagavan.

After some months another card: "My wife gave birth to a child, but she has no milk for it. I cannot afford milk for the baby. Please get me a promotion."

Then another card: "I got a promotion and an increment. The child is doing well. I owe everything to your kindness."

Bhagavan remarked: "What have I done? It is his good karma that all goes well with him."

After some days another card: "Mother died. She worshiped you before her death.

"Well," said Bhagavan.

After a month, another card: "Swami, my child has died."

"Sorry," said Bhagavan. Another month had passed and a card came saying: "My wife is pregnant again." Then another card: "My wife gave birth to a child. Both died."

"Ram, Ram,'' said Bhagavan. "Everything seems to be over."

Then another card: "Due to family trouble my work was very irregular and I was dismissed. I am completely destitute now.''

Bhagavan said, heaving a deep sigh:

"All that came has gone; only his Self remained with him. It is always like this. When all goes, only the Self remains."

-- from "The Bhagavan I Knew" in the Ramana Smriti Souvenir.

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Annamalai Swami

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Q: There is another biblical statement which is very popular among Christians: 'No man comes to the Father except through me. ‘ How does Swami understand this statement of Jesus?

AS: When Jesus said 'Except through me' he was speaking of the Self, not the body, but people have misunderstood this.
On another occasion, Jesus said, ‘The kingdom of heaven is within you’. He did not mean that it is within the body. This 'you’ Jesus spoke of is the Self, infinite consciousness.

Although a sage who has stabilized in the Self may use the word 'me’ we should not make the mistake of thinking that he is the body. Whenever the jnani, who has become one with the infinite, pure consciousness, says 'me’ he is speaking not of the body, the form, but of the one consciousness.

In the absolute, single, formless, immanent consciousness, where is Jesus or any other jnani? All is one in consciousness. It is impossible to differentiate between people there.

The one who realizes this state beyond the mind expresses the truth in his own way. Those who are seeking to understand this truth always try to understand the message through the misleading medium of words. They misinterpret with their minds and misunderstand what the teacher is really trying to say.

Many Christians take that phrase 'No man comes to the Father except through me' to mean through the form of Jesus Christ alone. Because of this interpretation, they condemn all other concepts of God and all other religions.

In essence all religions are one. Bhagavan once told me: ‘If the ego is destroyed by proper self-enquiry, and if the non-dual consciousness is realized, that alone is truth. Then, in that non-dual consciousness, where are all the different religions and different masters? All are one in that state.

Q: Does Swami understand Jesus Christ to be a jnani like so many other jnanis, or was he something more than that?

AS: If the ego is destroyed, only non-dual consciousness remains.

There is no higher or lower in that state. You cannot say that one jnani is in a different state from another. You cannot say that Jesus Christ is better than Bhagavan or vice versa. There is no higher state than that of the jnani and there is no jnani who is superior to any other jnani.

Although the inner state and experience of all jnanis is the same, their outer activities differ because each of them has a different destiny to fulfill.

Living by the Words of Bhagavan, p. 309

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Whatever comes, do not push away, whatever goes, do not grieve. Everything appears just like clouds floating by; they just come and go. Stay only as the unmoving Awareness. Awareness and Truth are one.

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Bhagavan Sri Ramana Maharshi

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Christ is the ego and the Cross, the body. When the ego is crucified and it perishes, what survives is the Absolute Being (God); cf.., ‘I and my Father are one.’ This glorious survival is called the Resurrection. God the Father represents Isvara, the Son is the Guru, and the Holy Ghost is the Atman. The Bible says, ‘Be still and know that I am God,’ Psalm 46. Found in the Ecclesiastics: ‘There is one alone and there is
no second’ and ‘The wise man’s heart is at the right hand and a fool’s heart is at the left’.

Source: Gems from Bhagavan, Chapter XIII

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The power of illusion is very strong,
so be vigilant in a joyful play with tendencies because when one is near freedom all demons will consolidate and attack.
Continue being self meditating on self,
do this playfully always.

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Find the "presence", not the "present"!
The presence is timeless. The present is time bound. The present is fluid, is memory, is mind, is an idea.
People say, "the past is unreal, the future is unreal, only the present, only here & now...", but the "here & now" is also unreal, is also an idea. Because you have touched it with your mind. So it becomes a bit dirty. Only seeing it from the timeless then everything is good.
Your Being is timeless.

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Sri Nisargadatta Maharaj

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In the light of calm and steady self awareness, inner energies wake up and work miracles without any effort on your part.

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Robert Adams

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When something good happens to a person, good or bad,
we say it's his or her karma.
But the fact of the matter is they're not individuals.
So it can be said it's karma,
but not it's his karma or her karma.
Is that correct?

As long as you believe in karma,
then karma will always grab you,
and turn you in all directions.
But when you ask
“For whom is there karma?"
and realize it's only for the personal I,
then there is no longer any karma.

As long as you believe you are the body then karma exists for you also,
for karma only exists for the body.

Karma does not exist for the self.
Karma only exists for the body and the mind. And when the body and the mind has been totally transmuted,
where is there karma?
It's gone.
It never was.

~ The Collected Works of Robert Adams

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Bhagavan Sri Ramana Maharshi

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Teaching in Words and Silence

On a Shivaratri day, after dinner, Bhagavan was reclining on the sofa surrounded by many devotees. A Sadhu suggested that, since this was a most auspicious night, the meaning of the verse in praise of Dakshinamurti should be made clear. Bhagavan gave his approval and all were eagerly waiting for him to say something.

He simply sat, gazing at us. We were gradually absorbed in ever deepening silence, which was not disturbed by the clock striking the hour, every hour, until 4 a.m. None moved or talked. Time and space ceased to exist. Bhagavan’s grace kept us at peace and silence for seven hours. In this silence, Bhagavan taught us the Ultimate, like Dakshinamurti. At the stroke of four Bhagavan asked us whether we had understood the meaning of the silent teaching. Like waves on the infinite ocean of bliss, we fell at Bhagavan’s feet.

- T. K. Sundaresa Iyer, Ramana Smrti Souvenir

Maharshi has been looking into the Siva Purana this day.
He says: Siva has the transcendental and immanent aspects as represented by His invisible, transcendental being and the linga aspect respectively. The linga originally manifested as Arunachala stands even to this day.

This manifestation was when the moon was in the constellation of Orion (Ardra) in December. However, it was first worshipped on Maha Sivaratri day which is held sacred even now. In the sphere of speech Pranava (the mystic sound AUM) represents the transcendental (nirguna) and the Panchakshari (NamaSivaya or SivayaNama) represents the immanent aspect (saguna).

- Talks 218

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Sri Aurobindo believes that the human body is not the last on this earth. Establishment in the Self, according to him, is not perfectly attained in a human body, for Self-knowledge does not operate there in its natural way. Therefore the vijnanamaya sarira [the body made of pure knowledge] in which Self-knowledge can work naturally must be brought down on this earth.
M: Self-knowledge can shine very well in the human body, so there is no need of any other body.

Q: Sri Aurobindo believes that the vijnanamaya sarira will not be attacked by disease, will not grow old, and will not die without one’s desire.

M: The body itself is a disease. To wish for a long stay of that disease is not the aim of the jnani. Anyhow, one has to give up identification with the body. Just as the I-am-the-body consciousness prevents one from attaining Self-knowledge, in the same way, one who has got the conviction that he is not the body will become liberated even if he doesn’t desire it.

Q: Sri Aurobindo wants to bring the power of God into the human body.

M: If, after surrendering, one still has this desire, then surrender has not been successful. If one has the attitude, ‘If the higher power is to come down, it must come into my body’, this will only increase identification with the body. Truly speaking, there is no need of any such descent. After the destruction of the I-am-the-body idea, the individual becomes the form of the absolute. In that state, there is no above or below, front or back.

Q: If the individual becomes the form of the absolute, then who will enjoy the bliss of the absolute? To enjoy the bliss of the absolute, we must be slightly separate from it, like the fly that tastes sugar from a little distance.

M: The bliss of the absolute is the bliss of one’s own nature. It is not born, nor has it been created. Pleasure that is created is destroyed. Sugar, being insentient, cannot taste itself. The fly has to keep a little distance to taste it. But the absolute is awareness and consciousness. It can give its own bliss, but its nature cannot be understood without attaining that state.

Q: Sri Aurobindo wants to bring down to earth a new divine race.
M: Whatever is to be attained in the future is to be understood as impermanent. Learn to understand properly what you have now so that there will be no need of thinking about the future.

Q: Sri Aurobindo says that God has created various kinds of worlds and is still going to create a new world.

M: Our present world is not real. Each one sees a different imaginary world according to his imagination, so where is the guarantee that the new world will be real? The jiva [the individual person], the world and God, all of these are relative ideas. So long as there is the individual sense of ‘I’, these three are also there.
From this individual sense of ‘I’, from the mind, these three have arisen.

If you stop the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. We see things because of an error. This misperception will be rectified by enquiring into the real nature of this jiva. Even if this jiva enters Supermind, it will remain in the mind, but after surrendering the mind, there will be nothing left but Brahman. Whether this world is real or unreal, consciousness or inert, a place of happiness or a place of misery, all these states arises in the state of ignorance. They are not useful after realization.

The state of Atmanishta [being fixed in the Self], devoid of the individual feeling of ‘I’, is the supreme state. In this state there is no room for thinking of objects, nor this feeling of individual being. There is no doubt of any kind in this natural state of being-consciousness-bliss.

So long as there is the perception of name and form in oneself, God will appear with form, but when the vision of the formless reality is achieved there will be no modifications of seer, seeing and seen. That vision is the nature of consciousness itself, non-dual and undivided. It is limitless, infinite and perfect.

When the individual sense of ‘I’ arises in the body, the world is seen. If this sense is absent, who then will see the world?

- The Power of the Presence

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Bhagavan explained how it is said in books that the highest possible happiness, which a human being can attain or which the ten grades of beings higher than man, ending with gods like Brahma can attain, is like foam in the deluging flood of the bliss of the Self.

Imagine a man in robust health; of vigorous adult age, endowed with unsurpassed wealth and power, with intellect and all other resources, and married to a fair and faithful wife, and conceive of his happiness.

Each higher grade of being above man is capable of a hundred-fold greater happiness than that of the grade below. But the highest happiness of all the eleven grades of being is only the foam in the flooding ocean of divine bliss.

Day by Day, 22-11-45 Morning

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