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Evgeny shared a Rumi, 13th century Sufi poet and Mystic quote         SHARE URL

Rumi, 13th century Sufi poet and Mystic

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Start a huge, foolish project, like Noah… It makes absolutely no difference what people think of you.

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Robert Adams

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This is something you must remember. When you are perfectly calm, time stops. When there is no time, karma stops, samskaras stop. Everything becomes null and void. For when you are calm you are one with the entire energy of the universe and everything will go well with you.

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Sri Nisargadatta Maharaj

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Question: Is there no salvation for the world?

Maharaj: What business have you saving the world, when all the world needs is to be saved from you? Get out of the picture and see whether there is anything left to save.

~ I AM THAT, Sec. 2:116

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Bhagavan Sri Ramana Maharshi

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Bhagavan on Superstition

Many people consider it most auspicious to handle anything that their Guru has touched intimately. Old ladies would wait outside the bathroom to sip the water running from Bhagavan's bath, or the water on the ground left after HE had washed HIS feet on returning from a stroll. So it was considered especially blessed to eat from a leaf that Bhagavan had already used for HIS meal.
But Bhagavan himself was dead against such things and did HIS best to discourage them.
One day Bhagavan noticed a young girl hanging round and watching Him eating. She was obviously waiting for something. Eventually HE asked the dotting parents, who were watching with admiration, what it was all about. They explained that she was waiting for His leaf from which to take her own meal.
Bhagavan was very angry. So as a punishment to all who had allowed such things to happen, HE said that in future HE would remove HIS own leaf and and throw it outside, so that no one might get hold of it. Everybody was upset at this, one reason being that by then Bhagavan's rheumatism was so bad that to try and carry HIS leaf and at the same time support Himself with His stick would render Him unable to onto the rails at the side of the steep steps that led out of the dining room. But Bhagavan was adamant.
So a compromise was reached. In future all leaves were to be left in the dining room and were removed together by one of the servants and this custom persists to this day.

- A Sadhu's Reminiscences of Ramana Maharishi, Page 86

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Bhagavan Sri Ramana Maharshi

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Bhagavan on Suicide
On another occasion I (Chadwick) asked Bhagavan about suicide. I had been cycling round the hill and on meeting a bus the thought had come into my head : "Why should I not concentrate on the Self and throw myself in front of the bus, so that in this way I may attain Moksha (liberation)!"
I told this to Bhagavan, but HE said that it would not work. Thoughts would spring up involuntarily as I fell, fear and shock would cause them, and thoughts coming, life would continue so that I would have to take another body. If I could still my mind sufficiently so that such a thing would not happen, then what was the need of suicide?

- A Sadhu's Reminiscences of Ramana Maharishi, Page 87

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Bhagavan Sri Ramana Maharshi

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As an example of eloquent silence can be for the sincere seeker, the following episode which I (Maj Chadwick) personally witnessed in the old hall will illustrate:

A gentleman from Kashmir came to the Ashram with his servant who could not speak a word of any other language except Kashmiri. One night when the hall was almost dark except for the pale grimmer of a single hurricane lantern, the servant came into the hall and stood before Bhagavan in a respectful manner jabbering something rapidly in his own language. Bhagavan said nothing, but lay quietly gazing at him. After a while the servant saluted and left the hall.

Next morning his master came to Bhagavan and complained. “Bhagavan, you never told me you could speak Kashmiri, was it fair?”

“Why, what do you mean?” asked Bhagavan. “I know not a single word of your language.”

Bhagavan asked the gentleman how he had got hold of this absurd idea and the latter explained:

“Last night my servant came to you and asked you several questions in his language. He tells me that you answered him in the same language and cleared his doubts.”

“But I never opened my mouth,” Bhagavan replied !!!!

- A Sadhu’s Reminiscences of Ramana Maharshi, Page 62

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Sometimes we compare what we perceive as the worst in others with the best in our self, as we perceive. Judgements are based like that and they come from the ego identity, you know. And for a long time its very difficult to stop that happening, until you begin to feel the pain of it, and you feel the claustrophobia of this way of thinking and being. So it happens. I don't know if there's anyone who has never judged, but you can move on beyond that... Everything comes to remind you of your Silence. Still, judgements come and they will come, they will come. Don't try so hard to stop judgements from coming. Only remember what you ARE. When you remember what you ARE, not just as a kind of trick but through direct recognition, then these judgements will not have a place to hold, or not just judgements but other forms of negative functioning of the mind. They will become more distant because you are learning and discovering how to be with your Self. That's the most important one to be with comfortably. When you're comfortable with your Self, you are automatically in the Presence of God. When you are comfortable with your Self, love flows toward other beings very easily; compassion and joy. Its such a wonderful discovering, you know, that doesn't end. That's why I say, "This is a fruit that is tasting sweeter and sweeter every day, but never becomes over sweet". This is the fruit of your Spirit and I am happy when people can come and taste for yourself.

The Highest Question That Will Dispel Illusion
May 5th, 2019

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Bhagavan Sri Ramana Maharshi

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When Narayana Iyer’s eldest daughter was to be married, Narayana Iyer had no money for the betrothal. According to Hindu tradition, there is a ceremony and a pooja for which a few things are necessary. Narayana Iyer’s wife said, “Why don’t you go and appeal to Bhagavan?” He replied, “I will never go and appeal to Bhagavan for material things.” She prayed to Bhagavan silently, telling him of the importance of the betrothal.

The couple then went to see Bhagavan and prostrated before him. They did not breathe a word of the matter. The next morning, the postman arrived with a money order of fifty one rupees. (I myself have seen the counterfoil of this money order - Narayana Iyer has shown it to me.) It had come from Ahmedabad, which is a good thousand miles away from Tiruvannamalai. There was a message saying, “Letter follows.” The couple bought whatever they needed with the money. The prospective groom came and was received well and the wedding was fixed. The couple waited anxiously for the letter that was to follow. The letter arrived later from a Gujarati gentleman in Ahmedabad. The couple did not know him at all. He wrote, “Dear Narayana Iyer, Bhagavan Sri Ramana Maharshi appeared in my dream and told me that I have to immediately telegraph a money order of rupees fifty one. He also gave me your address. I do not know you and I do not know what the money is for. Please do not refuse the money. Please accept it.” (I have seen that letter too.) Narayana Iyer, his wife and their daughter went before Bhagavan. They wept and prostrated before him and said, “Bhagavan, what grace are you showering on us!” Bhagavan read the letter as though someone else had showered the grace! He then focused his attention on both of them and said, “Why doubt? Why should you not ask me?”

This is what I want to share with you. It is not just for spiritual fulfillment that we have come to the master. When the supreme master is capable of granting you the highest thing, which is Self realization, will he not fulfill your prayers for mundane things?

- ‘Ramana Periya Puranam’ by V.Ganesan
(Inner Journey of 75 Old Devotees)

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Sri Nisargadatta Maharaj

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The final talks of Sri Nisargadatta Maharaj - Talk on June 16, 1981:

MAHARAJ: Beyond the realm of consciousness arising from the body, there is no experience of consciousness. I want to talk about that state beyond the realm of consciousness. There are millions of names, but all these names relate to the objective world. Even the title of "parents" is also due to the bodies; as a result of the body this title of "parents" has arisen. I want you to understand clearly that without the bodily consciousness there is no 'Brahman'; the 'Brahman' is because the consciousness is and consciousness is because the body is. The body consciousness is the result of the five elements. Body consciousness and the world are not different; they are identical. Ponder over this in this fashion.

Whatever is grasped by the mind and intellect is this objective world. Although you have heard these talks, still you will be carried away by your conceptual experiences.

This body is made of food, but what is your true identity? It is something like the body having completely adjusted, like the grains which you have stored being completely adjusted. This is food only. This is the food body and the consciousness. The Absolute is your true identity. I have given you some indication of the Absolute. You have not surpassed the consciousness, and consciousness is the first step. Total consciousness is not the end.

- from 'Consciousness and the Absolute'

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Amma - Mata Amritanandamayi Devi

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"Give instructions to the mind such as, 'Oh mind, why do you crave these unnecessary things? You still think that this will give you happiness and satisfy you? It is not so. Know that it will only drain your energy and give you nothing but restlessness and unending tension. Oh mind, stop this wondering. Return to your blissful source and rest in peace.'"

~ from "108 Quotes on Bliss"

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Sri Anandamayi Ma

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Serve everyone always with the feeling that one is serving the Supreme Being.

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The Self has no desires,
not even the desire to kill or transcend the ego.

For the Self, ego does not exist.

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Рамана Махарши

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Шри Бхагаван не терпел преданных, которые слишком пеклись о его телесных нуждах и физическом благополучии. Он мог терпимо относиться к некоторому рвению в посетителях и почитателях, которые были сравнительно новичками, но был суров с давнишними преданными, пытавшимися уделить ему особое внимание даже в обычных делах. Обычно он выказывал свое недовольство строгим молчанием, но порой мог также сильно отчитать беднягу и заставить того устыдиться. В мои юные годы я однажды вызвал его неудовольствие, пытаясь спасти его от физических усилий, которые, как я думал, были чрезмерны для него. Он преподал мне суровый урок, который я помню до сих пор.
Это произошло где-то в начале 1920-х годов, в то время когда кухней заведовал Дандапани Свами. Каждый день он готовил разные виды чатни. Он и Шри Бхагаван делали это вместе. Один из них должен был перетирать ингредиенты в каменной ступе, в то время как другой проталкивал их. В те дни, поскольку в ашраме постоянно жили только восемь – десять человек, Шри Бхагаван часто присоединялся к нам в работе по резке и перемалыванию овощей. Так как Дандапани Свами был брахманом, он не позволял никому из не-брахманов толочь овощи. Это означало, что эту тяжелую работу Шри Бхагавану приходилось выполнять почти каждый день. Через некоторое время у Шри Бхагавана из-за этого появились волдыри на указательном правом пальце. Рамакришна Свами и я были очень обеспокоены, увидев это. Мы сообщили Дандапани Свами о волдырях Шри Бхагавана и попросили его на некоторое время прекратить готовить чатни, требующее перемалывания ингредиентов.
Он проигнорировал нашу просьбу, и потому я пошел к Шри Бхагавану и с глазу на глаз сказал ему, выражая сильную озабоченность: «Бхагаван, у вас волдыри на руке. Пожалуйста, не толките больше в ступе. С нашей стороны будет очень недостойно позволить вам и дальше так работать. Если вы продолжите, я не буду есть то, что приготовлено вами таким образом».
На следующий день Дандапани Свами принес на кухню много кислых овощей и приготовился делать чатни. Никто из нас не вызвался почистить эти овощи перед готовкой. Поскольку в тот день Шри Бхагаван перемалывал их в ступе, я сдержал свое обещание и отказался есть чатни за обедом. Кто-то сообщил об этом Шри Бхагавану.
Перед следующим приемом пищи Шри Бхагаван послал за мной и спросил: «Можно мне поесть?»
Я стоял ошеломленный. Тогда Шри Бхагаван посмеялся надо мной со словами: «Если я не буду слушаться преданных, они не будут есть. Я должен слушаться их приказаний. Когда они приходят сюда, сначала каждый из них – садху . Но проходят дни, и они начинают давать указания, даже мне, потому что думают, что Свами должен слушаться всего, что они скажут».
Его слова привели меня в шок, но он не дал мне шанса прийти в себя.
В течение следующих трех дней он дразнил меня, спрашивая разрешения на простейшие вещи: «Можно мне помыться? Могу я поесть? Можно мне сходить в туалет?»
Через несколько дней я понял, что больше не могу выносить его насмешки. Я рассказал Рамакришне Свами о своих душевных муках. Полагая, что перемена обстановки принесет необходимый душевный покой, я сказал ему, что планирую отправиться в Тирупати на поезде в 18.30, и вернусь, проведя там несколько дней. Я также упомянул о моем плане Шри Бхагавану и получил его разрешение на поездку.
В тот день, чуть позднее трех часов, Шри Бхагаван вдруг решил, что пойдет на гири прадакшину. Рамакришна Свами предложил, чтобы я пошел со Шри Бхагаваном и сел на поезд, когда мы будем проходить по городу. Решив, что это неплохая идея, я взял дхоти и еще некоторые вещи для поездки и отправился со Шри Бхагаваном и остальными на прадакшину . Именно в тот день почему-то Шри Бхагаван шел очень медленно. Поскольку было бы неправильно обгонять Шри Бхагавана, мне пришлось идти так же. Шестичасовой поезд уехал, когда мы проходили Кубера Лингам. Смотря, как он уезжает, Шри Бхагаван рассмеялся и сказал: «Смотри, вон твой поезд уходит! Быстрее, беги к нему! Беги!»
Остальные тоже засмеялись, а я не мог сказать ни слова. Позднее тем вечером мы вернулись в ашрам.
После ужина Дандапани Свами сказал Шри Бхагавану: «Кажется, он сказал, что вам не следует толочь чатни. Из-за этого замечания вы сказали, что отныне все должно делаться согласно его указаниям. Чувствуя, что он сможет избавиться от душевных страданий в каком-нибудь другом месте, он решил уехать в Тирупати. Теперь он сожалеет, что его поведение рассердило Шри Бхагавана. Он просит прощения».
Шри Бхагаван тут же ответил: «Как я могу сердиться на него? Что плохого он сделал? Поскольку он не мог вынести вида волдырей на моей руке, он отказался есть чатни, приготовленное мной. На что тут сердиться? Он подумал, что я рассердился, и хотел уехать в Тирупати. Какой умный малый! Здесь ему даже ашрамская еда кажется невкусной. Он добавляет воду в самбар и расам и проглатывает их, как будто это лекарство. Какую пищу он найдет где-то в другом месте? Кроме того, человек, обучавший его раньше в Керале, положил его руку в мою и попросил меня заботливо присматривать за ним. Перед тем как уйти, он перепоручил его мне. Если завтра он вернется и спросит меня: „Где мой ученик?“, то кто, если не я, должен будет отвечать?»
Шри Бхагаван рассмеялся и заключил: «А теперь этот парень хочет ехать в Тирупати!»
Я почувствовал огромное облегчение и счастье, когда услышал эти слова Шри Бхагавана. Разве не было все это драмой, разыгранной Шри Бхагаваном, чтобы избавить меня от моей эгоистичной мысли, что «Я совершаю личное служение Шри Бхагавану. Только я забочусь о его благополучии». Зная, что Шри Бхагаван принял меня полностью, разве может быть место беспокойству и смущению?

Кунджу Свами

«Вскоре после того, как Кунджу Свами появился в ашраме, к Шри Бхагавану прибыл один малаяламский посетитель и, пожив несколько дней в ашраме, вручил тому рукопись, по его словам, содержавшую жизнеописание Шри Бхагавана. Рукопись была на малаялам, и поскольку Бхагаван был знаком с этим языком, он взял ее и стал внимательно читать. Он прочел ее от начала и до конца, иногда останавливаясь, чтобы исправить грамматические или орфографические ошибки в тексте. Наконец, завершив чтение, он с улыбкой вернул ее автору. Это событие вызвало большое волнение среди последователей, поскольку до этого не было ни одной биографии Бхагавана. Однако кроме Бхагавана, к сожалению, никто в ашраме не умел читать на малаялам, за исключением Кунджу Свами, который в это время отсутствовал. Когда он, наконец, вернулся, ему дали рукопись и попросили перевести ее содержание для присутствующих преданных. Кунджу Свами стал читать текст, но прочитанное ужаснуло его. Биография была по большей части вымыслом. Кроме всего прочего, в ней утверждалось, что Бхагаван был женат, и приводился длинный список всех сиддх , которых он достиг, и всяческих зрелищных чудес, которые он якобы совершал. Ничто из этого не было правдой.
Кунджу Свами бросился к Бхагавану и спросил его: “И все это правда?” Бхагаван молча смотрел на него некоторое время, а потом сказал, указывая на все вокруг: “А это все – правда? [Потом, показывая на рукопись] Разве только это вымысел?”
Ту рукопись так и не опубликовали, поскольку автор не смог найти издателя, который взял бы его труд».

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Вот в сокращенном виде текст Бабаджи «Кто есть Я», где он описывает свое состояние.

«Я есть абсолютное Бытие-Знание-Блаженство. Это моя истинная, изначально присущая мне природа. Я есть вечная истина. Есть только Я один, пребывающий сам в себе. Ничто не существует кроме Меня, находящегося во всем и пронизывающего все, что есть.
Я есть вечное всеобщее существование. Я – неизменное во всех изменениях, бесформенное во всех формах. Я не подвержен никаким болезням плоти. Я есть полное блаженство, лучезарность и бесконечная радость.
Я пребываю в самом сердце этой иллюзии, не затрагиваемый ею. Я всегда стоек и неизменен посреди смятения и перемен. Я всегда постоянен во всем преходящем. Я есть чистое блаженство совершенной свободы.
Я сияю в солнце, луне и звездах. Я – абсолютное совершенство. Я всепроникающ, не ограничен временем и не связан пространством. Я – чистая, святая и неизменная сущность, нерожденная и не подверженная смерти. Я - вечный динамический принцип Вселенной, недосягаемый для воображения, лишенный двойственности, превосходящий всякое единство.
Я выше концентрации, медитации, йоги и любых практик. Моя природа – самосветящееся сознание. Я - океан экстаза, постоянно посылающий волны своего света в мир, тонущий в хаосе разрушительных мыслей и тревог.
Я - то, что бьется в каждой груди, видит в каждом оке, пульсирует в каждом нерве. Я улыбка каждого цветка, сверкание молнии и грохот грома. Я трепет листьев, шепот ветра и волнение моря. Я мудрость мудрого, сила сильного, героизм героя. Я один во всем и все в одном. Я безличная личность этой вселенной. Что может испугать меня?
Меня не волнуют законы природы. Смерть для меня – шутка. Я – смерть смерти. Я – бесконечное, вечное и бессмертное Я. Огонь не может меня сжечь, вода растворить, воздух иссушить, меч пронзить. Я - то высшее самосущее, пред величием которого солнце, луна и звезды кажутся пылинками, тая, превращается в ничто пространство, и исчезая, уходит в небытие время.
Превосходя все имена и формы, свободно проникая в лесные чащи, горы и реки, облака и звезды, мужчин и женщин, животных и ангелов, наполняя собой день и ночь, я пребываю как истинное Я в каждом и во всех.
Истина исходит из меня так же, как свет излучается солнцем и аромат источается цветком. Иногда она устремляется потоком, захватывая все, ревя и грохоча, сотрясая и пробуждая мир к осознанию истинного смысла бытия.
Я - абсолютный разум, высший синтез сознания, сияющего в святилище каждого сердца. Я есть единая музыка жизни, звучащая в глубинах глубин. Я есть неизменный и невыразимый Атман, бесконечный океан вечного ликования. В моем присутствии преисподняя и небеса превращаются в призрачное небытие, и вся вселенная уподобляется мыльному пузырю, готовому вот-вот лопнуть».

Мантра Бабаджи: "Ом Крийя Бáбаджи Намá Ом!"

"Состояние Бабаджи – цель развития каждого живого существа. Какой бы недостижимой и фантастической она ни казалась, рано или поздно мы достигнем ее."

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Оставайся простым — и станешь великим.
Продвигайся не спеша — и прибудешь скоро.
Отбрось суету и великое благо осуществится.
Следуй глубинному пути и он будет быстро пройден.

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What can you do on your own?

Can you sleep?
Can you wake up?
Can you excrete or urinate?

Then why is there pride of doership?

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Two visitors came to Bhagavan and one of them said: 'My friend has taken as his guru a man who is not even a sadhu. I brought him here so that he would give up his guru and follow you, Bhagavan. Please make him do so'.

Bhagavan replied sternly: 'Who are you to say who is the right guru for him? By what power can you make out what a man really is? And are you sure that the guru counts so much? All depends on the disciple! Even if you worship a stone with great devotion, it will be seen as God.'

- Kanakammal, Cherished memories

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Никогда не беспокойся о том,
что говорят и думают другие люди.
Поступай правильно.
Имей ясное сознание
и странствуй счастливо.

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8th January 1946


A few days ago, a lady, a recent arrival, came into the hall at about 3 p.m. and sat down. All the time she was there, she was trying to get up and ask something of Sri Bhagavan. As Bhagavan appeared not to have noticed her and was reading a book, she waited for a while.

As soon as Bhagavan put the book aside, she got up, approached the sofa and said without any fear or hesitation,

“Swami, I have only one desire. May I tell you what it is?” “Yes,” said Bhagavan, “What do you want?” “I want moksha,” she said. “Oh, is that so?” remarked Bhagavan. “Yes, Swamiji, I do not want anything else. Is it enough if you give me moksha,” said she.

Suppressing a smile that had almost escaped his lips, Bhagavan said, “Yes, yes, that is all right; that is good.” “It will not do if you say that you will give it sometime later. You must give it to me here and now,” she said. “It is all right,” said Bhagavan. “Will you give it now? I must be going,” said she. Bhagavan nodded.

As soon as she left the hall, Bhagavan burst out laughing and said, turning towards us, “She says that it is enough if only moksha is given to her. She does not want anything else.”

Subbalakshmamma, who was seated by my side, took up the thread of the conversation and quietly said, “We have come and are staying here for the same purpose. We do not want anything more. It is enough if you give us moksha.”

“If you renounce, and give up everything, what remains is only moksha. What is there for others to give you? It is there always. THAT IS,” said Bhagavan.

“We do not know all that. Bhagavan himself must give us moksha.” So saying she left the hall. Looking at the attendants who were by his side, Bhagavan remarked,

“I should give them moksha, they say. It is enough if moksha alone is given to them. Is not that itself a desire? If you give up all the desires that you have, what remains is only moksha. And you require sadhana to get rid of all those desires.”

The same bhava (idea) is found in Maharatnamala:
‘It is said that the complete destruction of vasanas is Brahman and moksha.’

- Letters from Sri Ramanasramam

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SE: You were with Ramana for two years.
R: Yes.
SE: And how long was it after, before you really got what he was teaching you?

R: Well I didn't go there to be taught, I actually went there just to see him. I had everything before that, whatever it is. I was there two years before he died.

SD: Did you stay there for the whole two years?

R: No. I went back and forth because he was very sick, he could hardly walk. SD: And you couldn't stand to see that?

R: No. I was able to have an audience with him twice.

SD: How was it being in his presence.
R: Great!

SD: I mean, did you feel elevated, did you feel like you'd known him all your life, did you identify with him or were you in awe of him?

R: Well if you recall the story, I used to see him when I was a baby in my crib and then I saw his picture in a book and then I went to India.

SD: So you'd known him all your life?
R: Just about.
SK: Does he ever come to you taking on that same visible form? In dreaming or...
R: Lots of times.

SG: How old were you when you went to India?
R: Eighteen.
SG: A young age to be traveling in India.
R: I know. (

SL: Bet you were wild.) (laughter)
SK: And that was a wild time about nineteen forty what?
R: 1947

- Robert Adams, Collected Works, Ts 12

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Truth is the most difficult tapasya. Men will hate you for telling the truth. They will call you names. They may even kill you, but you must tell the truth. If you live in truth, God will always stand with you.

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Robert Adams :
Even as I talk to you, look at all these thoughts that are going through your mind. Why do you allow them to control you? Why? It only hurts you, nobody else. Only the thinker suffers.
Of course, it's difficult to stop thinking, but by asking the question, "To whom do these thoughts come?" your mind begins to slow down and finally merges in your heart, and then you are no longer controlled by the mind. You are no longer controlled by anything. Your individuality will merge into the infinite, and you will become free.

Student: Robert, how is it that these little subtle thoughts have the power to obstruct?

Robert: They don't, because your thoughts do not exist. How can they have power? Only the real has power, and what is real is consciousness, absolute reality, total awareness. Thoughts have no power. They appear to have power. You have given them the power.

You yourself have given your thoughts power by believing in them, by worshiping them, by doing what they command.
Your thoughts tell you to go kill, you go kill. They say, “Go scream,” you go scream, “Go be belligerent,” you go and become belligerent. You are controlled by your thoughts.

But the wise person will stop, and think, and look within and ask, "To whom do these thoughts come? Where do they come from?" Find out and you will realize they never existed to begin with. It's all an optical illusion.

Just like the rope and the snake you've all heard about. You think a rope is a snake because it’s dark and you can’t see, but once you find out the truth, that it's only a rope, you will never be fooled again. You will never be afraid again. So the thought's like the rope and the snake. They have no power, but you fear your thoughts, therefore you give them power. Once you realize they are non-entities, they are nothing, then you become yourself, and you’re free.

~ The Collected Works of Robert Adams Volume 1

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Find the Essence, and the transient will not disturb you. Be at the place of Zero. The Lord is waiting for you there. He is the Satguru inside you. When you spend time in this company, you'll forget about you. Let it be so. Let it be so. Hallelujah.

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Free from Vasanas and yet their Core

D.: Distractions result from inherited tendencies. Can they be cast off too?

M.: Yes. Many have done so. Believe it! They did so because they believed they could. Vasanas (predispositions) can be obliterated. It is done by concentration on that which is free from vasanas and yet is their core.

D.: How long is the practice to continue?
M.: Till success is achieved and until yoga-liberation becomes permanent. Success begets success. If one distraction is conquered the next is conquered and so on until all are finally conquered. The process is like reducing an enemy’s fort by slaying its man-power - one by one, as each issues out.

D.: What is the goal of this process?

M.: Realizing the Real.
D.: What is the nature of the Reality?

M.: (a) Existence without beginning or end - eternal.
(b) Existence everywhere, endless, infinite.
(c) Existence underlying all forms, all changes, all forces, all matter and all spirit.

Talks with Sri Ramana Maharshi, ch 29

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When the debate is lost, slander becomes the tool of the losers.

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D. When I am here I am convinced; I am impressed.
But when I go out and think of society or of my country
and I remember your answer 'know thyself.'

M. What can you do to society or your country when you are weak? You must become strong first.
But I tell you, Self-attainment is the supreme strength.
Do not fear that you will lose strength to act when you become a jnani.

D. I have that fear.

M. You should not have it. If you are destined or chosen to do a particular thing, it will be done.

D. Then should I resign everything? Can I not perform tapas and ask God to grant my desires?

M. You can. But there must be some Abhyasa, some sadhana for tapas or for your prayers to reach God. When you are in the Sadhana whether it is medi-
tation or prayer, will you be thinking of your desires or of God?

D. If I think of my desires in meditation, it is no dhyana at all.

M. Then take it that there is the same dhyana, the same tapas, the same meditation, for both. Sakama or nishkama, whether it is actuated by desire or is disinterested.
Even when your desires are fulfilled, the tapas grows. It does not cease. That is the true character of tapas. It is the same in the case of bhakti also.

Now I put a question to you. When a man with luggage gets into a railway carriage where does he keep it?

D. He keeps it in his compartment or in the luggage-van.

M. So he does not carry it upon his head or on his lap?

D. None but a fool would do so.

M. If you call him a fool who keeps it on his head, thousand times more foolish is it to bear your burden when you get into the spiritual life, whether it is vichara-marga, the path of knowledge or bhakti-marga, the path of devotion.

D. But can I throw off all my responsibilities, all my commitments?

M. Now, look at the temple tower, gopura. There are many statues in it and there is a big statue, one in each corner. Have you seen them?

D. Yes. I have.

M. Now I tell you this. The big tall tower is sup-
ported by those statues.

D. How can that be? What do you mean?

M. I mean when speaking thus, that it is not more
foolish than your attitude when you say that you have
to carry and are carrying all cares, burdens, responsibilities,

The Lord of the universe carries the whole burden.
You imagine you do. You can hand all your burden to his care. Whatever you have to do you will be made an instrument for doing that at the right time. Do not think you cannot do it unless you have the desire to do it. Desire does not give you the strength to do. The strength is the Lord's.

D. Am I to understand that you are giving me the essence of Karma yoga.

M. It is the essence of Karma yoga, of bhakti yoga, why, even of jnana yoga, for even though the paths, in the beginning, may differ, they all eventually lead to this position.

- Sat Darshana Bhashya and Talks with Sri Ramana Maharshi

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