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SAMADHI ALONE CAN REVEAL THE TRUTH
D: What is the use of samadhi and does thought subsist then?
M: Samadhi alone can reveal the Truth. Thoughts cast a veil over Reality, and so It is not realized as such in states other than samadhi.
In samadhi there is only the feeling ‘I AM’ and no thoughts. The experience ‘I AM’ is being still.
- Maharshi’s Gospel
D: What is the use of samadhi and does thought subsist then?
M: Samadhi alone can reveal the Truth. Thoughts cast a veil over Reality, and so It is not realized as such in states other than samadhi.
In samadhi there is only the feeling ‘I AM’ and no thoughts. The experience ‘I AM’ is being still.
- Maharshi’s Gospel
The greatest form of ego for an individual is to present himself as a teacher and become a guru.
~ Ramana Periya, Puranam, p. 135
~ Ramana Periya, Puranam, p. 135
True knowledge means to be empty;
empty of identity and belief in
and attachment to psychological conditioning.
There is a great space and silence
here in the emptiness.
A great intelligence looks out from that space
as the unfathomable Self.
You are one with this One.
This unity is love and Truth.
empty of identity and belief in
and attachment to psychological conditioning.
There is a great space and silence
here in the emptiness.
A great intelligence looks out from that space
as the unfathomable Self.
You are one with this One.
This unity is love and Truth.
Meenakshi was the wife of Muruganar, an outstanding devotee of Sri Ramana and a great poet:
Though my marriage was celebrated in a grand manner, I hardly had any married life worth the name. Soon after my marriage, my father left home and became a permanent inmate of Sri Ramanasramam and lived as Dandapani Swami. My husband who was a Tamil teacher in a Mission School got a copy of Aksharamanamalai from my father. After reading it he left home and reached Sri Ramanasramam and got totally
absorbed in Bhagavan. When I reached there, I found him and yet did not find him for he was now wholly of Bhagavan, and point blank refused to accept me as his wife.Yet I stayed at the Ashram.
In those days, the Ashram comprised just two cottages set in the most picturesque surroundings. There was the backdrop of the Arunachala hill in all its majesty. Bhagavan would do the cooking and I would assist him. The inmates were only about ten and we would literally feast on Bhagavan. Sri Ramana would teach me some new Tamil devotional song each day, and make me recite it the next day to ensure that I had learnt the same properly.
One day while all were meditating, my thoughts strayed. I started wishing for a cup of coffee. Bhagavan knew everyone’s thoughts. He said, “While everyone is meditating on the Self, Meenakshi is meditating on coffee.” Just then Manavasi Ramaswami Iyer arrived with iddlies and coffee for all of us. Bhagavan jokingly said, “Meenakshi’s tapas has borne fruit, please serve her first.”
After being abandoned by Muruganar, who would not take me as wife even after Bhagavan’s intervention, one day I wept bitterly before Bhagavan. He asked, “Did anyone chide you?” “No Bhagavan, I was only cursing my fate.” With a heart brimming with love he said, “Meenakshi, why don’t you have faith in my words? What is there in the family life of
which you are so enamoured? My protection is always there for you”.
FACE TO FACE WITH SRI RAMANA MAHARSHI
Though my marriage was celebrated in a grand manner, I hardly had any married life worth the name. Soon after my marriage, my father left home and became a permanent inmate of Sri Ramanasramam and lived as Dandapani Swami. My husband who was a Tamil teacher in a Mission School got a copy of Aksharamanamalai from my father. After reading it he left home and reached Sri Ramanasramam and got totally
absorbed in Bhagavan. When I reached there, I found him and yet did not find him for he was now wholly of Bhagavan, and point blank refused to accept me as his wife.Yet I stayed at the Ashram.
In those days, the Ashram comprised just two cottages set in the most picturesque surroundings. There was the backdrop of the Arunachala hill in all its majesty. Bhagavan would do the cooking and I would assist him. The inmates were only about ten and we would literally feast on Bhagavan. Sri Ramana would teach me some new Tamil devotional song each day, and make me recite it the next day to ensure that I had learnt the same properly.
One day while all were meditating, my thoughts strayed. I started wishing for a cup of coffee. Bhagavan knew everyone’s thoughts. He said, “While everyone is meditating on the Self, Meenakshi is meditating on coffee.” Just then Manavasi Ramaswami Iyer arrived with iddlies and coffee for all of us. Bhagavan jokingly said, “Meenakshi’s tapas has borne fruit, please serve her first.”
After being abandoned by Muruganar, who would not take me as wife even after Bhagavan’s intervention, one day I wept bitterly before Bhagavan. He asked, “Did anyone chide you?” “No Bhagavan, I was only cursing my fate.” With a heart brimming with love he said, “Meenakshi, why don’t you have faith in my words? What is there in the family life of
which you are so enamoured? My protection is always there for you”.
FACE TO FACE WITH SRI RAMANA MAHARSHI
Padam's power
One day when I was sitting by the side of Bhagavan I felt so miserable that I put the following question to him: "Is the 'sankalpa' (will or intention) of the jnani not capable of warding off the destinies of the devotees?"
Bhagavan smiled and said:" Does the jnani have a 'sankalpa' at all? The 'jivanmukta' (liberated being) can have no sankalpas whatsoever. It is just impossible."
I continued:" Then what is the fate of all of us who pray to you to have grace on us and save us? Will we not be benefited or saved by sitting in front of you, or by coming to you?"
Bhagavan turned graciously to me and said:"...a person's bad karma will be considerably reduced while he is in the presence of a jnani. A jnani has no sankalpas but his 'sannhidi' (presence) is the most powerful force.
He need not have sankalpa, but his presiding presence, the most powerful force can do wonders: save souls, give peace of mind,, even give liberation to ripe souls. Your prayers are not answered by him but absorbed by his presence. His presence saves you, wards off the karma and gives you the boons as the case may be, (but) involuntarily. The jnani does save the devotees, but not by sankalpa, which is non-existent in him, only through his presiding presence, his sannhidi.
PADAMALAI
Teachings of Sri Ramana Maharshi recorded by Muruganar
-edited and annotated by D.Godman
One day when I was sitting by the side of Bhagavan I felt so miserable that I put the following question to him: "Is the 'sankalpa' (will or intention) of the jnani not capable of warding off the destinies of the devotees?"
Bhagavan smiled and said:" Does the jnani have a 'sankalpa' at all? The 'jivanmukta' (liberated being) can have no sankalpas whatsoever. It is just impossible."
I continued:" Then what is the fate of all of us who pray to you to have grace on us and save us? Will we not be benefited or saved by sitting in front of you, or by coming to you?"
Bhagavan turned graciously to me and said:"...a person's bad karma will be considerably reduced while he is in the presence of a jnani. A jnani has no sankalpas but his 'sannhidi' (presence) is the most powerful force.
He need not have sankalpa, but his presiding presence, the most powerful force can do wonders: save souls, give peace of mind,, even give liberation to ripe souls. Your prayers are not answered by him but absorbed by his presence. His presence saves you, wards off the karma and gives you the boons as the case may be, (but) involuntarily. The jnani does save the devotees, but not by sankalpa, which is non-existent in him, only through his presiding presence, his sannhidi.
PADAMALAI
Teachings of Sri Ramana Maharshi recorded by Muruganar
-edited and annotated by D.Godman
You would never go and sleep in your enemy's house. You'd have one eye open, one eye closed, because there's no trust and because there's fear. Then, how can there be love in such a place? Love comes when you don't have a "trading love." You have a love in spite of people judging you. You have a love for them but not for their "person". You see, you think you have to love a person's "person". And that is very difficult, meaning the idea someone has about their self. Someone once said, I am not seeing the world as it really is. I am seeing the world as I am. Everything begins in your "I Amness". As you come to recognize, to go beyond the superficial facade of a "person", and move back into the Place of Presence inside yourself, then all your fears will go. Knowledge will come. Silence will come, or they will appear to come. They've always been there in fact. Let's say they're unveiled rather than they come. They may be experienced as though they come, because you feel like you're discovering them again for the first time.
Everyone is committing suicide.
The eternal, blissful, natural state has been smothered by this ignorant life. In this way the present life is due to the killing of the eternal, positive existence.
Is it not really a case of suicide? So, why worry about killing etc.?
~ Maharshi's Gospel
The eternal, blissful, natural state has been smothered by this ignorant life. In this way the present life is due to the killing of the eternal, positive existence.
Is it not really a case of suicide? So, why worry about killing etc.?
~ Maharshi's Gospel
SLEEP DURING WAKING
D: I cannot remain in sushupti as long as I like and also be in it at will, just as I am in the waking state? What is the jnani’s experience of these three states?
M: Sushupti does exist in your waking state also. You are in sushupti even now. That should be consciously entered into and reached in this very waking state. There is no real going in and coming out of it. To be aware of sushupti in the jagrat state is jagrat-sushupti and that is samadhi.
The ajnani cannot remain long in sushupti, because he is forced by his nature to emerge from it. His ego is not dead and it will rise again and again. But the jnani crushes the ego at its source. It may seem to emerge at times in his case also as if impelled by prarabdha.
That is, in the case of the jnani also, for all outward purposes prarabdha would seem to sustain or keep up the ego, as in the case of the ajnani; but there is this fundamental difference, that the ajnani’s ego when it rises up (really it has subsided except in deep sleep) is quite ignorant of its source; in other words, the ajnani is not aware of his sushupti in his dream and waking states;
in the case of the jnani, on the contrary, the rise or existence of the ego is only apparent, and he enjoys his unbroken, transcendental experience in spite of such apparent rise or existence of the ego, keeping his attention (lakshya) always on the Source. This ego is harmless; it is merely like the skeleton of a burnt rope — though with a form, it is useless to tie up anything. By constantly keeping one’s attention on the Source, the ego is dissolved in that Source like a salt-doll in the sea.
- Maharshi’s Gospel, p. 29
D: I cannot remain in sushupti as long as I like and also be in it at will, just as I am in the waking state? What is the jnani’s experience of these three states?
M: Sushupti does exist in your waking state also. You are in sushupti even now. That should be consciously entered into and reached in this very waking state. There is no real going in and coming out of it. To be aware of sushupti in the jagrat state is jagrat-sushupti and that is samadhi.
The ajnani cannot remain long in sushupti, because he is forced by his nature to emerge from it. His ego is not dead and it will rise again and again. But the jnani crushes the ego at its source. It may seem to emerge at times in his case also as if impelled by prarabdha.
That is, in the case of the jnani also, for all outward purposes prarabdha would seem to sustain or keep up the ego, as in the case of the ajnani; but there is this fundamental difference, that the ajnani’s ego when it rises up (really it has subsided except in deep sleep) is quite ignorant of its source; in other words, the ajnani is not aware of his sushupti in his dream and waking states;
in the case of the jnani, on the contrary, the rise or existence of the ego is only apparent, and he enjoys his unbroken, transcendental experience in spite of such apparent rise or existence of the ego, keeping his attention (lakshya) always on the Source. This ego is harmless; it is merely like the skeleton of a burnt rope — though with a form, it is useless to tie up anything. By constantly keeping one’s attention on the Source, the ego is dissolved in that Source like a salt-doll in the sea.
- Maharshi’s Gospel, p. 29
When you love for truth is greater than your ego, then you are free.
Sri Kunju Swami narrated the following:
“Sri Bhagavan used to go into the kitchen by 4 a.m. and start cutting vegetables; one or two of us would also join and help. Sometime the amount of vegetables used to startle us. Bhagavan managed to cut much more and more quickly than the rest of us. “At such times we would look up at the clock in our impatience to finish the job and try and have another nap.
Bhagavan would sense our impatience and say: ‘Why do you look at the clock?’ We tried to bluff Bhagavan saying: ‘If only we could complete the work before 5, we could meditate for an hour.’ Bhagavan would mildly retort: ‘The allotted work has to be completed in time. Other thoughts are obstacles, not the amount of work. Doing the allotted work in time is itself meditation. Go ahead and do the job with full attention.’ Sri Bhagavan thus taught us the importance of right, honest work”.
- V. Ganesan
“Sri Bhagavan used to go into the kitchen by 4 a.m. and start cutting vegetables; one or two of us would also join and help. Sometime the amount of vegetables used to startle us. Bhagavan managed to cut much more and more quickly than the rest of us. “At such times we would look up at the clock in our impatience to finish the job and try and have another nap.
Bhagavan would sense our impatience and say: ‘Why do you look at the clock?’ We tried to bluff Bhagavan saying: ‘If only we could complete the work before 5, we could meditate for an hour.’ Bhagavan would mildly retort: ‘The allotted work has to be completed in time. Other thoughts are obstacles, not the amount of work. Doing the allotted work in time is itself meditation. Go ahead and do the job with full attention.’ Sri Bhagavan thus taught us the importance of right, honest work”.
- V. Ganesan
Live your life without hurting anybody. Harmlessness is a most powerful form of Yoga and it will take you speedily to your goal... It is the art of living in peace and harmony, in friendliness and love. The fruit of it is happiness, uncaused and endless.
~ I AM THAT
~ I AM THAT
''When a room is dark you need a lamp to light it, but
when the sun rises there is no need for a lamp; objects are seen
without one. And to see the sun itself no lamp is needed because it is self-luminous. Similarly with the mind. The reflected light of the mind is necessary to perceive objects, but to see the heart it is enough for the mind to be turned towards it. Then the mind loses itself and the Heart shines forth.
It is a tantric practice to concentrate on one of the chakras or
spiritual centres of the body, very often on the point between
the eyebrows. As will be shown in a later chapter, the heart on
the right side is not one of these chakras; nevertheless, in the
following passage, Bhagavan explains concisely his teaching
that concentration on the heart-centre is more effective than
on any other point but less effective than pure enquiry.
D.: There are said to be six (subtle) organs of different
colours in the chest, of which the spiritual heart is said to be the
one situated two fingers’ breadth, to the right from the centre!
But the heart is also said to be formless. Does that mean that we should imagine it to have a form and meditate on this?
B.: No; only the quest – ‘Who am I?’ is necessary. That
which continues to exist throughout sleep and waking is the same being in both; but while waking there is unhappiness and therefore the effort to remove it. When asked who awakes from sleep, you say ‘I’. Hold fast to this ‘I’. If that is done the Eternal Being reveals itself. The most important thing is the investigation of the ‘I’ and not concentration on the heart centre.
There is no such thing as the ‘inner’ and the ‘outer’. Both words mean the same or nothing at all. Nevertheless, there is also the practice of concentration on the heart-centre, which is a form of spiritual exercise. Only he who concentrates on the heart can remain aware when the mind ceases to be active and remains still, with no thoughts, whereas those who concentrate on any other centre cannot retain awareness without thought but only infer that the mind was still after it has become active again.1
In the following passage an English lady remarks on this
awareness without thought and Bhagavan approves.
D.: Thoughts suddenly cease and ‘I-I’ rises up equally
suddenly and continues. It is only a feeling, not a thought. Can
it be right?
B.: Yes, it is quite right. Thoughts have to cease and reason
to disappear for the ‘I-I’ to rise up and be felt. Feeling is the
main thing, not reason.
D.: Moreover, it is not in the head, but at the right side of
the chest.
B.: That is where it should be, because the heart is there.
D.: When I look outwards it disappears. What should I do?
B.: Hold fast to it.
This does not mean that thought is impossible during the state
of ‘I’ consciousness, as indeed one can see from the example of
Bhagavan himself, who was permanently in that state. For the
ignorant person, thought is like a dense cloud overhead, shutting him off from the illumination of the sun. When the ceiling of cloud has been broken and rolled back, letting in the light, he can use thought without being imprisoned by it. To change the metaphor, Bhagavan sometimes compared the mind of the Realised Man to the moon in the sky in day-time – it is there but its light is not needed – because one can see without it by the direct light of the sun.
SUFFERING
One of the problems about which Bhagavan was often asked
was suffering. The questions were usually personal rather than
academic, since it was often the experience of grief which
drove people to seek solace from him. The real solace came as
a silent influence, but he did also answer theoretical questions.
The usual answer was to bid the questioner find out who it is
that suffers, just as he would bid the doubter find who it is
that doubts; for the Self is beyond suffering as it is beyond
doubt. Sometimes, however, on a more contingent level, he
would point out that whatever makes a person dissatisfied
with his state of ignorance and turns him to the quest of the
Self is beneficial and that it is often suffering which is the
means of doing this.
B.: The Bliss of Self is always yours and you will find it if
you seek it earnestly. The cause of your misery is not in your
outer life; it is in you, as your ego. You impose limitations on
yourself and then make a vain struggle to transcend them. All
unhappiness is due to the ego. With it comes all your trouble.
What does it avail you to attribute the cause of misery to the
happenings of life when that cause is really within you? What
happiness can you get from things extraneous to yourself? When you get it, how long will it last?
If you would deny the ego and scorch it by ignoring it,
you would be free. If you accept it, it will impose limitations on
you and throw you into a vain struggle to transcend them.
That was how the ‘thief’ sought to ruin King Janaka.
To be the Self that you really are is the only means to
realise the Bliss that is ever yours.
A very devoted and simple devotee had lost his only son, a
child of three. The next day he arrived at the Asramam with his
family. Referring to them Bhagavan said: “Training of mind
helps one to bear sorrows and bereavements with courage; but
the loss of one’s children is said to be the worst of all griefs.
Grief only exists as long as one considers oneself to have a
definite form; if the form is transcended, one knows the One
Self to be eternal. There is neither death nor birth. What is
born is only the body and this is the creation of the ego. But the
ego is not ordinarily perceived without the body and so is
identified with it. It is thought that matters. Let the sensible
man consider whether he knew his body while in deep sleep.
Why, then, does he feel it in the waking state? Although the
body was not felt in sleep, did not the Self exist? What was his
state when in deep sleep and what is it now when awake? What
is the difference? The ego rises up and that is waking.
Simultaneously thoughts arise. Find out who has the thoughts.
Where do they come from? They must arise from the conscious
self. Apprehending this even vaguely helps towards the extinction of the ego. The realisation of the One Infinite Existence becomes possible. In that state there are no individuals but only Eternal Being. Hence there is no thought of death or grieving.
“If a man thinks that he is born he cannot escape the fear
of death. Let him find out whether he was ever born or whether
the Self takes birth. He will discover that the Self always exists
and that the body which is born resolves itself into thought,
and that the emergence of thought is the root of all mischief.
Find where thought comes from, and then you will abide in the
ever-present inmost Self and be free from the idea of birth and
fear of death.”
D.: If some one we love dies, it causes grief. Should we
avoid such grief by either loving all alike or not loving at all?
B.: If someone we love dies, it causes grief to the one who
continues living. The way to get rid of grief is not to continue
living. Kill the griever, and who will then remain to grieve? The
ego must die. That is the only way. The two alternatives you
suggest amount to the same. When all are realised to be the one Self, who is there to love or hate?''
Ramana Maharshi on Teachings of Ramana Maharshi in own Words by Artur Osborne
when the sun rises there is no need for a lamp; objects are seen
without one. And to see the sun itself no lamp is needed because it is self-luminous. Similarly with the mind. The reflected light of the mind is necessary to perceive objects, but to see the heart it is enough for the mind to be turned towards it. Then the mind loses itself and the Heart shines forth.
It is a tantric practice to concentrate on one of the chakras or
spiritual centres of the body, very often on the point between
the eyebrows. As will be shown in a later chapter, the heart on
the right side is not one of these chakras; nevertheless, in the
following passage, Bhagavan explains concisely his teaching
that concentration on the heart-centre is more effective than
on any other point but less effective than pure enquiry.
D.: There are said to be six (subtle) organs of different
colours in the chest, of which the spiritual heart is said to be the
one situated two fingers’ breadth, to the right from the centre!
But the heart is also said to be formless. Does that mean that we should imagine it to have a form and meditate on this?
B.: No; only the quest – ‘Who am I?’ is necessary. That
which continues to exist throughout sleep and waking is the same being in both; but while waking there is unhappiness and therefore the effort to remove it. When asked who awakes from sleep, you say ‘I’. Hold fast to this ‘I’. If that is done the Eternal Being reveals itself. The most important thing is the investigation of the ‘I’ and not concentration on the heart centre.
There is no such thing as the ‘inner’ and the ‘outer’. Both words mean the same or nothing at all. Nevertheless, there is also the practice of concentration on the heart-centre, which is a form of spiritual exercise. Only he who concentrates on the heart can remain aware when the mind ceases to be active and remains still, with no thoughts, whereas those who concentrate on any other centre cannot retain awareness without thought but only infer that the mind was still after it has become active again.1
In the following passage an English lady remarks on this
awareness without thought and Bhagavan approves.
D.: Thoughts suddenly cease and ‘I-I’ rises up equally
suddenly and continues. It is only a feeling, not a thought. Can
it be right?
B.: Yes, it is quite right. Thoughts have to cease and reason
to disappear for the ‘I-I’ to rise up and be felt. Feeling is the
main thing, not reason.
D.: Moreover, it is not in the head, but at the right side of
the chest.
B.: That is where it should be, because the heart is there.
D.: When I look outwards it disappears. What should I do?
B.: Hold fast to it.
This does not mean that thought is impossible during the state
of ‘I’ consciousness, as indeed one can see from the example of
Bhagavan himself, who was permanently in that state. For the
ignorant person, thought is like a dense cloud overhead, shutting him off from the illumination of the sun. When the ceiling of cloud has been broken and rolled back, letting in the light, he can use thought without being imprisoned by it. To change the metaphor, Bhagavan sometimes compared the mind of the Realised Man to the moon in the sky in day-time – it is there but its light is not needed – because one can see without it by the direct light of the sun.
SUFFERING
One of the problems about which Bhagavan was often asked
was suffering. The questions were usually personal rather than
academic, since it was often the experience of grief which
drove people to seek solace from him. The real solace came as
a silent influence, but he did also answer theoretical questions.
The usual answer was to bid the questioner find out who it is
that suffers, just as he would bid the doubter find who it is
that doubts; for the Self is beyond suffering as it is beyond
doubt. Sometimes, however, on a more contingent level, he
would point out that whatever makes a person dissatisfied
with his state of ignorance and turns him to the quest of the
Self is beneficial and that it is often suffering which is the
means of doing this.
B.: The Bliss of Self is always yours and you will find it if
you seek it earnestly. The cause of your misery is not in your
outer life; it is in you, as your ego. You impose limitations on
yourself and then make a vain struggle to transcend them. All
unhappiness is due to the ego. With it comes all your trouble.
What does it avail you to attribute the cause of misery to the
happenings of life when that cause is really within you? What
happiness can you get from things extraneous to yourself? When you get it, how long will it last?
If you would deny the ego and scorch it by ignoring it,
you would be free. If you accept it, it will impose limitations on
you and throw you into a vain struggle to transcend them.
That was how the ‘thief’ sought to ruin King Janaka.
To be the Self that you really are is the only means to
realise the Bliss that is ever yours.
A very devoted and simple devotee had lost his only son, a
child of three. The next day he arrived at the Asramam with his
family. Referring to them Bhagavan said: “Training of mind
helps one to bear sorrows and bereavements with courage; but
the loss of one’s children is said to be the worst of all griefs.
Grief only exists as long as one considers oneself to have a
definite form; if the form is transcended, one knows the One
Self to be eternal. There is neither death nor birth. What is
born is only the body and this is the creation of the ego. But the
ego is not ordinarily perceived without the body and so is
identified with it. It is thought that matters. Let the sensible
man consider whether he knew his body while in deep sleep.
Why, then, does he feel it in the waking state? Although the
body was not felt in sleep, did not the Self exist? What was his
state when in deep sleep and what is it now when awake? What
is the difference? The ego rises up and that is waking.
Simultaneously thoughts arise. Find out who has the thoughts.
Where do they come from? They must arise from the conscious
self. Apprehending this even vaguely helps towards the extinction of the ego. The realisation of the One Infinite Existence becomes possible. In that state there are no individuals but only Eternal Being. Hence there is no thought of death or grieving.
“If a man thinks that he is born he cannot escape the fear
of death. Let him find out whether he was ever born or whether
the Self takes birth. He will discover that the Self always exists
and that the body which is born resolves itself into thought,
and that the emergence of thought is the root of all mischief.
Find where thought comes from, and then you will abide in the
ever-present inmost Self and be free from the idea of birth and
fear of death.”
D.: If some one we love dies, it causes grief. Should we
avoid such grief by either loving all alike or not loving at all?
B.: If someone we love dies, it causes grief to the one who
continues living. The way to get rid of grief is not to continue
living. Kill the griever, and who will then remain to grieve? The
ego must die. That is the only way. The two alternatives you
suggest amount to the same. When all are realised to be the one Self, who is there to love or hate?''
Ramana Maharshi on Teachings of Ramana Maharshi in own Words by Artur Osborne
Bhakthi and Jnana
D: How should I carry on nama japa?
M: One should not use the name of God mechanically and superficially without the feeling of devotion. To use the name of God one must call upon Him with yearning and unreservedly surrender oneself to Him. Only after such surrender is the name of God constantly with the man.
D: Where is, then, the need for enquiry or vichara?
M: Surrender can take effect only when it is done with full knowledge as to what real surrender means. Such knowledge comes after enquiry and reflection and ends invariably in self-surrender.
There is no difference between jnana and absolute surrender to the Lord, that is, in thought, word and deed. To be complete, surrender must be unquestioning; the devotee cannot bargain with the Lord or demand favors at His hands. Such entire surrender comprises all; it is jnana and vairagya, devotion and love.
- Maharshi’s Gospel
D: How should I carry on nama japa?
M: One should not use the name of God mechanically and superficially without the feeling of devotion. To use the name of God one must call upon Him with yearning and unreservedly surrender oneself to Him. Only after such surrender is the name of God constantly with the man.
D: Where is, then, the need for enquiry or vichara?
M: Surrender can take effect only when it is done with full knowledge as to what real surrender means. Such knowledge comes after enquiry and reflection and ends invariably in self-surrender.
There is no difference between jnana and absolute surrender to the Lord, that is, in thought, word and deed. To be complete, surrender must be unquestioning; the devotee cannot bargain with the Lord or demand favors at His hands. Such entire surrender comprises all; it is jnana and vairagya, devotion and love.
- Maharshi’s Gospel
CONSCIOUS IMMORTALITY
Q: Why is the world in ignorance?
M: Let the world take care of itself.
If you are the body, then there the gross world appears.
If you are the spirit, everything is just spirit.
Look for the ego, and it vanishes. If you enquire, ignorance will be found to be non-existent. It is the mind which feels misery and darkness.
See the Self.
P. 10
Q: Why is the world in ignorance?
M: Let the world take care of itself.
If you are the body, then there the gross world appears.
If you are the spirit, everything is just spirit.
Look for the ego, and it vanishes. If you enquire, ignorance will be found to be non-existent. It is the mind which feels misery and darkness.
See the Self.
P. 10
The one who surrenders and lets go, the one who is a servant of the universe, without arrogance, this one, is taken care of by life itself.
The sun takes care of him, the rain takes care of him, the wind takes care of him, the earth takes care of him, the travellers take care of him - everything takes care of him.
Everything takes care of You.
God takes care of everything.
The real beauty is when you come to see that this is so...
The sun takes care of him, the rain takes care of him, the wind takes care of him, the earth takes care of him, the travellers take care of him - everything takes care of him.
Everything takes care of You.
God takes care of everything.
The real beauty is when you come to see that this is so...
There are good people among your friends-
you can learn much from them. Running
after saints is merely another game to play.
Remember yourself instead and watch your
daily life relentlessly. Be earnest, and you
shall not fail to break the bonds of inattention
and imagination.
you can learn much from them. Running
after saints is merely another game to play.
Remember yourself instead and watch your
daily life relentlessly. Be earnest, and you
shall not fail to break the bonds of inattention
and imagination.
Keep quiet. Do your work in the world, but inwardly keep quiet.
Then all will come to you. Do not rely on your work for realization.
It may profit others, but not you. Your hope lies in keeping silent in your mind and quiet in your heart. Realized people are very quiet.
~ I AM THAT, Ch. 79
Then all will come to you. Do not rely on your work for realization.
It may profit others, but not you. Your hope lies in keeping silent in your mind and quiet in your heart. Realized people are very quiet.
~ I AM THAT, Ch. 79
It is only when God Himself by His grace draws the mind inwards that complete surrender can be achieved.
Q: The fact is that here and now I am asking you: when did the feeling 'I am
the body' arise? At my birth? or this morning?
M: Now.
Q: But I remember having it yesterday too!
M: The memory of yesterday is now only.
Q: But surely I exist in time. I have a past and a future.
M: That is how you imagine -- now.
Q: There must have been a beginning.
M: Now.
Q: And what about ending?
M: What has no beginning cannot end.
Q: But I am conscious of my question.
M: A false question cannot be answered. It can only be seen as false.
Q: To me it is real.
M: When did it appear real to you? Now.
Q: Yes, it is quite real to me -- now.
M: What is real about your question? It is a state of mind. No state of mind
can be more real than the mind itself. Is the mind real? It is but a collection of states,
each of them transitory. How can a succession of transitory states be considered real?
Source: I Am That, Ch. 33
the body' arise? At my birth? or this morning?
M: Now.
Q: But I remember having it yesterday too!
M: The memory of yesterday is now only.
Q: But surely I exist in time. I have a past and a future.
M: That is how you imagine -- now.
Q: There must have been a beginning.
M: Now.
Q: And what about ending?
M: What has no beginning cannot end.
Q: But I am conscious of my question.
M: A false question cannot be answered. It can only be seen as false.
Q: To me it is real.
M: When did it appear real to you? Now.
Q: Yes, it is quite real to me -- now.
M: What is real about your question? It is a state of mind. No state of mind
can be more real than the mind itself. Is the mind real? It is but a collection of states,
each of them transitory. How can a succession of transitory states be considered real?
Source: I Am That, Ch. 33
Just as a bird leaves no trail in the sky as it flies, the true teaching leaves no trace in memory. The teaching must have no teacher and no student. If the teaching comes from the past or memory or concept, it is preaching not teaching. This teaching never was. It never will be. And it never is.
CONVERTING A CHRISTIAN MISSIONARY
"I can remember one other occasion when Bhagavan appeared to approve of a devotee falling at his feet.
Bhagavan was sitting on a sofa outside the hall and many devotees were coming, prostrating and leaving.
A Christian priest came into the ashram but he didn’t come near Bhagavan, nor did he attempt to prostrate. He just stood at a distance and watched Bhagavan with evident curiosity for about forty-five minutes. Finally, just like a tree falling down, he went down on the floor, prostrated full length and then left. He had obviously had some experience which convinced him of Bhagavan’s greatness but we never found out what it was because he left without saying a word.
After he had gone, Bhagavan smiled and remarked, ‘He couldn’t control himself any longer without doing namaskaram.’"
- LWB
"I can remember one other occasion when Bhagavan appeared to approve of a devotee falling at his feet.
Bhagavan was sitting on a sofa outside the hall and many devotees were coming, prostrating and leaving.
A Christian priest came into the ashram but he didn’t come near Bhagavan, nor did he attempt to prostrate. He just stood at a distance and watched Bhagavan with evident curiosity for about forty-five minutes. Finally, just like a tree falling down, he went down on the floor, prostrated full length and then left. He had obviously had some experience which convinced him of Bhagavan’s greatness but we never found out what it was because he left without saying a word.
After he had gone, Bhagavan smiled and remarked, ‘He couldn’t control himself any longer without doing namaskaram.’"
- LWB
Кастовая система, обычаи, ритуалы и ортодоксальная привязанность к ним – все это ничто иное как детские игры.
Позвольте кастам, религиям, измам и привязанностям к ним, всему хаосу и путанице, порожденными ими, полностью раствориться.
RESPONSIBILITY FOR NOTHING, OR FOR ALL
M: There is a universal power which is in control and is responsible.
Q: And so, I can do as I like and put the blame on some universal power? How easy!
M: Yes, very easy. Just realize the One Mover behind all that moves and leave all to Him. If you do not hesitate, or cheat, this is the shortest way to reality. Stand without desire and fear, relinquishing all control and all responsibility.
Q: What madness!
M: Yes, divine madness. What is wrong in letting go the illusion of personal control and personal responsibility? Both are in the mind only. Of course, as long as you imagine yourself to be in control, you should also imagine yourself to be responsible. One implies the other.
Q: How can the universal be responsible for the particular?
M: All life on earth depends on the sun. Yet you cannot blame the sun for all that happens, though it is the ultimate cause. Light causes the color of the flower, but it neither controls, nor is responsible for it directly. It makes it possible, that is all.
Q: What I do not like in all this is taking refuge in some universal power.
M: You cannot quarrel with facts.
Q: Whose facts? Yours or mine?
M: Yours. You cannot deny my facts, for you do not know them. Could you know them you would not deny them. Here lies the trouble. You take your imagining for facts and my facts for imagination.
I know for certain that all is one. Differences do not separate. Either you are responsible for nothing, or for everything. To imagine that you are in control and responsible for one body only is the aberration of the body-mind.
I AM THAT ch. 35
M: There is a universal power which is in control and is responsible.
Q: And so, I can do as I like and put the blame on some universal power? How easy!
M: Yes, very easy. Just realize the One Mover behind all that moves and leave all to Him. If you do not hesitate, or cheat, this is the shortest way to reality. Stand without desire and fear, relinquishing all control and all responsibility.
Q: What madness!
M: Yes, divine madness. What is wrong in letting go the illusion of personal control and personal responsibility? Both are in the mind only. Of course, as long as you imagine yourself to be in control, you should also imagine yourself to be responsible. One implies the other.
Q: How can the universal be responsible for the particular?
M: All life on earth depends on the sun. Yet you cannot blame the sun for all that happens, though it is the ultimate cause. Light causes the color of the flower, but it neither controls, nor is responsible for it directly. It makes it possible, that is all.
Q: What I do not like in all this is taking refuge in some universal power.
M: You cannot quarrel with facts.
Q: Whose facts? Yours or mine?
M: Yours. You cannot deny my facts, for you do not know them. Could you know them you would not deny them. Here lies the trouble. You take your imagining for facts and my facts for imagination.
I know for certain that all is one. Differences do not separate. Either you are responsible for nothing, or for everything. To imagine that you are in control and responsible for one body only is the aberration of the body-mind.
I AM THAT ch. 35
Beings
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