You see, as long as a man is under maya's spell, he is like a green coconut. When you scoop out the soft kernel from a green coconut, you cannot help scraping a little of the shell at the same time. But in the case of a ripe and dry coconut, the shell and kernel are separated from each other. When you shake the fruit you can feel the kernel rattling inside. The man who is freed from maya is like a ripe and dry coconut. He feels the soul to be separated from the body. They are no longer connected with each other
What prevents us or pressures us at all times and everywhere in various forms is our own confusion or misunderstanding. There is no other distortion at all.
— "Master of Self-Realization" Discourse 62
— "Master of Self-Realization" Discourse 62
There are no distinctive marks of gnana. Only ignorance can be recognized, not gnana. Nor does a gnani claim to be something special. All those who proclaim their own greatness and uniqueness are not gnanis. They are mistaking some unusual development for realization.
DIVINE GUIDANCE
When I first worked in the kitchen, there were no proper jars for foodstuffs. Everything was kept in tins and pots, which would leak and spill and make the floor in the kitchen messy and slippery. Once, when I scrubbed the kitchen very carefully, Bhagavan congratulated me on the neatness in the kitchen.
I sighed: 'What is the use, Swami. People will come and spill the oil and scatter the flour and it will be all the same again. We must have proper jars and containers.'
Ten days later I was called to the hall. Attendants were opening wooden boxes that contained six beautiful jars.
'You wanted jars, now you have jars. Take them to the kitchen,' said Bhagavan. On inquiry it was found that some stationmaster had mistakenly booked them to the ashram.
Such mysterious coincidences happened almost daily, both at the ashram and in the homes of the devotees. Unless one has witnessed this for oneself, it is hard to believe that such strange coincidences could happen so often.
I often found it difficult to convince others that all the things that happened in front of me were true. Such things happen even now.
A few days ago [this was written in the 1950s] I was taking a lady visitor to the ashram. I did not feel well and wanted to go home and have some change from the ashram rice. I stayed in the dining room for the lady's sake but did not eat. Subbalakshmi, who did not stay for food, went home, made some wheat cakes, packed them in a leaf, brought them to the ashram, and gave them to me to eat. She told me that she did not know why she was baking the cakes or who was going to eat them until she heard later that I wanted to eat something other than rice. To me it was clearly Bhagavan's care, but how can I convince others?
I can give another example. Once I had no money and badly needed some.
I prayed silently to Bhagavan: 'Ramana, how can I get hold of a little money?'
Three days later a money order came for me from Dr. Srinivasa Rao, whom I did not even know. It seems he was reading an account of Bhagavan's life, and on reading the name of Shantammal decided that it would be nice to send her some money. How can such spontaneous actions be explained?
Shantammal in 'The Power of the Presence', part III
When I first worked in the kitchen, there were no proper jars for foodstuffs. Everything was kept in tins and pots, which would leak and spill and make the floor in the kitchen messy and slippery. Once, when I scrubbed the kitchen very carefully, Bhagavan congratulated me on the neatness in the kitchen.
I sighed: 'What is the use, Swami. People will come and spill the oil and scatter the flour and it will be all the same again. We must have proper jars and containers.'
Ten days later I was called to the hall. Attendants were opening wooden boxes that contained six beautiful jars.
'You wanted jars, now you have jars. Take them to the kitchen,' said Bhagavan. On inquiry it was found that some stationmaster had mistakenly booked them to the ashram.
Such mysterious coincidences happened almost daily, both at the ashram and in the homes of the devotees. Unless one has witnessed this for oneself, it is hard to believe that such strange coincidences could happen so often.
I often found it difficult to convince others that all the things that happened in front of me were true. Such things happen even now.
A few days ago [this was written in the 1950s] I was taking a lady visitor to the ashram. I did not feel well and wanted to go home and have some change from the ashram rice. I stayed in the dining room for the lady's sake but did not eat. Subbalakshmi, who did not stay for food, went home, made some wheat cakes, packed them in a leaf, brought them to the ashram, and gave them to me to eat. She told me that she did not know why she was baking the cakes or who was going to eat them until she heard later that I wanted to eat something other than rice. To me it was clearly Bhagavan's care, but how can I convince others?
I can give another example. Once I had no money and badly needed some.
I prayed silently to Bhagavan: 'Ramana, how can I get hold of a little money?'
Three days later a money order came for me from Dr. Srinivasa Rao, whom I did not even know. It seems he was reading an account of Bhagavan's life, and on reading the name of Shantammal decided that it would be nice to send her some money. How can such spontaneous actions be explained?
Shantammal in 'The Power of the Presence', part III
Half of your beauty comes from the way you treat people.
We are all the same, all the same,
longing to find our way back;
back to the One,
back to the only One!
longing to find our way back;
back to the One,
back to the only One!
ИЗ БХАГАВАД - ГИТЫ.
ЙОГА МУДРОСТИ.
Благословенный сказал:
4:1. Эту вечную йогу Я поведал Вивасвану, Вивасван передал её Ману, Ману сообщил её Икшваку.
4:2. Таким образом друг от друга научились ей цари-мудрецы. Но со временем йога на Земле пришла в упадок, о Парантапа.
4:3. Эту же древнюю йогу поведал Я ныне тебе, ибо ты предан Мне и ты — Мой друг; в ней — раскрывается высочайшая тайна!
Арджуна сказал:
4:4. Позднее родился Ты, ранее родился Вивасван. Как же должен я понять, что Ты первый поведал сие Учение?
Благословенный сказал:
4:5. Много рождений в прошлом у Меня и у тебя, о Арджуна! Я знаю их все, ты же не ведаешь своих, о Парантапа!
4:6. Хоть Я — вечный, непреходящий Атман, хоть Я — Ишвара, но — внутри Мне подвластной пракрити — Я Своей майей Себя проявляю.
4:7. Когда же праведность (на Земле) приходит в упадок, о Бхарата, а неправедность воцаряется, — тогда Я проявляю Себя.
4:8. Для спасения добрых, для поражения творящих зло, для восстановления дхармы — Я проявляю Себя так из века в век.
4:9. Кто действительно познал сущность Моих чудесных Явлений, тот, покидая тело, не воплощается вновь, а соединяется со Мной, о Арджуна!
4:10. Освободившись от ложных привязанностей, страха и гнева, постигнув Моё Бытие, многие, очищенные в Огне Мудрости, обретают великую любовь ко Мне.
4:11. Как люди идут ко Мне, так и Я принимаю их. Ибо пути, по которым идут люди со всех сторон, есть Мои пути, о Партха!
4:12. Те, которые стремятся к успеху в земных делах, поклоняются «богам». Они могут быстро получать успех в мире материи от таких действий.
4:13. В соответствии с гунами и вариантами деятельности людей — Мною были созданы четыре варны. Знай, что Я — их творец, хотя Я не действую, оставаясь в них не вовлечённым!
4:14. И действия не влияют на Меня, и награда за них не прельщает Меня. Тот, кто знает Меня таким, — не запутывается в кармических последствиях своей деятельности!
4:15. Зная это, обретшие Освобождение мудрецы совершали действия. Совершай же и ты их, имея примеры своих предшественников!
4:16. «Что есть деяние, и что есть недеяние?» — даже разумные этим смущаются. Я объясню тебе это, благодаря чему ты освободишься от заблуждений.
4:17. Необходимо осознать, что есть необходимые действия, ненужные действия и недеяние. В этом следует разобраться!
4:18. Тот, кто видит недеяние в действии и деяние в бездействии, тот — воистину, сознателен и, даже будучи вовлечённым в действия среди других людей, он остаётся свободным.
4:19. О том, чьи начинания свободны от «земных» влечений и лишены стремления к личной выгоде, — о том знающие говорят, что его поступки очищены огнём его развитого сознания.
4:20. Утратив стремление к личной выгоде, всегда удовлетворённый, не ищущий ни в ком из людей опоры, он пребывает в недеянии, хотя постоянно действует.
4:21. Не желая личной выгоды, подчинив свои мысли Атману, отказавшись от ощущений типа «это — моё!», выполняя свою дхарму, — он не пятнает свою судьбу.
4:22. Поскольку он удовлетворён тем, что к нему приходит, свободен от двойственности, не знает зависти, уравновешен в удаче и неудаче, — ему не мешают его действия и тогда, когда он их совершает.
4:23. Тот, кто, утратив привязанности к материальному, достиг освобождения от «земных» страстей, чьи мысли утвердились в мудрости, кто совершает действия лишь как свои жертвенные приношение Богу, — все деяния того сливаются с гармонией всего Мироздания.
Беседа 4. Йога мудрости. (фрагмент).
ЙОГА МУДРОСТИ.
Благословенный сказал:
4:1. Эту вечную йогу Я поведал Вивасвану, Вивасван передал её Ману, Ману сообщил её Икшваку.
4:2. Таким образом друг от друга научились ей цари-мудрецы. Но со временем йога на Земле пришла в упадок, о Парантапа.
4:3. Эту же древнюю йогу поведал Я ныне тебе, ибо ты предан Мне и ты — Мой друг; в ней — раскрывается высочайшая тайна!
Арджуна сказал:
4:4. Позднее родился Ты, ранее родился Вивасван. Как же должен я понять, что Ты первый поведал сие Учение?
Благословенный сказал:
4:5. Много рождений в прошлом у Меня и у тебя, о Арджуна! Я знаю их все, ты же не ведаешь своих, о Парантапа!
4:6. Хоть Я — вечный, непреходящий Атман, хоть Я — Ишвара, но — внутри Мне подвластной пракрити — Я Своей майей Себя проявляю.
4:7. Когда же праведность (на Земле) приходит в упадок, о Бхарата, а неправедность воцаряется, — тогда Я проявляю Себя.
4:8. Для спасения добрых, для поражения творящих зло, для восстановления дхармы — Я проявляю Себя так из века в век.
4:9. Кто действительно познал сущность Моих чудесных Явлений, тот, покидая тело, не воплощается вновь, а соединяется со Мной, о Арджуна!
4:10. Освободившись от ложных привязанностей, страха и гнева, постигнув Моё Бытие, многие, очищенные в Огне Мудрости, обретают великую любовь ко Мне.
4:11. Как люди идут ко Мне, так и Я принимаю их. Ибо пути, по которым идут люди со всех сторон, есть Мои пути, о Партха!
4:12. Те, которые стремятся к успеху в земных делах, поклоняются «богам». Они могут быстро получать успех в мире материи от таких действий.
4:13. В соответствии с гунами и вариантами деятельности людей — Мною были созданы четыре варны. Знай, что Я — их творец, хотя Я не действую, оставаясь в них не вовлечённым!
4:14. И действия не влияют на Меня, и награда за них не прельщает Меня. Тот, кто знает Меня таким, — не запутывается в кармических последствиях своей деятельности!
4:15. Зная это, обретшие Освобождение мудрецы совершали действия. Совершай же и ты их, имея примеры своих предшественников!
4:16. «Что есть деяние, и что есть недеяние?» — даже разумные этим смущаются. Я объясню тебе это, благодаря чему ты освободишься от заблуждений.
4:17. Необходимо осознать, что есть необходимые действия, ненужные действия и недеяние. В этом следует разобраться!
4:18. Тот, кто видит недеяние в действии и деяние в бездействии, тот — воистину, сознателен и, даже будучи вовлечённым в действия среди других людей, он остаётся свободным.
4:19. О том, чьи начинания свободны от «земных» влечений и лишены стремления к личной выгоде, — о том знающие говорят, что его поступки очищены огнём его развитого сознания.
4:20. Утратив стремление к личной выгоде, всегда удовлетворённый, не ищущий ни в ком из людей опоры, он пребывает в недеянии, хотя постоянно действует.
4:21. Не желая личной выгоды, подчинив свои мысли Атману, отказавшись от ощущений типа «это — моё!», выполняя свою дхарму, — он не пятнает свою судьбу.
4:22. Поскольку он удовлетворён тем, что к нему приходит, свободен от двойственности, не знает зависти, уравновешен в удаче и неудаче, — ему не мешают его действия и тогда, когда он их совершает.
4:23. Тот, кто, утратив привязанности к материальному, достиг освобождения от «земных» страстей, чьи мысли утвердились в мудрости, кто совершает действия лишь как свои жертвенные приношение Богу, — все деяния того сливаются с гармонией всего Мироздания.
Беседа 4. Йога мудрости. (фрагмент).
Expectations is the root of all heartache.
PREACHING FROM SILENCE
D.: Why doesn’t Sri Bhagavan go about preaching the truth to the people at large?
B.: How do you know that I don’t? Does preaching consist in mounting a platform and haranguing the people around?
Preaching is simple communication of knowledge and can be done in silence too. What do you think of a man listening to a harangue for an hour and going away without being impressed by it so as to change his life? Compare him with another who sits in a holy presence and leaves after some time with his outlook on life totally changed. Which is better: to preach loudly without effect or to sit silently sending forth intuitive force to act on others?
Again, how does speech arise? First, there is abstract knowledge (unmanifest). From this, there arises the ego which gives rise to thoughts and words successively. So then:
Abstract Knowledge
↓
Ego
↓
Thoughts
↓
Words
Words, therefore, are the great-grandsons of the original source. If words can produce an effect, consider how much more powerful preaching through silence must be.
Bhagavan answered those who doubted its utility that Realisation was the greatest help they could possibly render to others. Indeed, Bhagavan himself was the standing proof of this, as one saw from the numbers of people helped to the very depth of their being, lifted out of confusion and sorrow on to a firm path of peace and understanding, by the silent influence of his grace. And yet, at the same time, he reminded them that, from the point of view of knowledge, there are no others to help.
TEACHINGS OF RAMANA MAHARSHI IN HIS OWN WORDS
D.: Why doesn’t Sri Bhagavan go about preaching the truth to the people at large?
B.: How do you know that I don’t? Does preaching consist in mounting a platform and haranguing the people around?
Preaching is simple communication of knowledge and can be done in silence too. What do you think of a man listening to a harangue for an hour and going away without being impressed by it so as to change his life? Compare him with another who sits in a holy presence and leaves after some time with his outlook on life totally changed. Which is better: to preach loudly without effect or to sit silently sending forth intuitive force to act on others?
Again, how does speech arise? First, there is abstract knowledge (unmanifest). From this, there arises the ego which gives rise to thoughts and words successively. So then:
Abstract Knowledge
↓
Ego
↓
Thoughts
↓
Words
Words, therefore, are the great-grandsons of the original source. If words can produce an effect, consider how much more powerful preaching through silence must be.
Bhagavan answered those who doubted its utility that Realisation was the greatest help they could possibly render to others. Indeed, Bhagavan himself was the standing proof of this, as one saw from the numbers of people helped to the very depth of their being, lifted out of confusion and sorrow on to a firm path of peace and understanding, by the silent influence of his grace. And yet, at the same time, he reminded them that, from the point of view of knowledge, there are no others to help.
TEACHINGS OF RAMANA MAHARSHI IN HIS OWN WORDS
Бхагаван Шри Сатья Саи Баба перевёл на английский язык двенадцатую главу Бхагавад-гиты. Свами прочитал этот перевод на одной из своих лекций в 1984 году. Он сказал, что мы должны знать эту главу наизусть и стараться следовать её предписаниям в повседневной жизни.
Гита – провозвестие Бога.
Гита – Вселенская Мать.
Гита помогает человеку пересечь океан жизни.
Гита – опора всех искателей Истины.
Бхагаван Шри Сатья Саи Баба
БХАКТИ ЙОГА – ПУТЬ БЛАГОГОВЕЙНОЙ ЛЮБВИ❤❤❤
1. Арджуна спросил:
"О, Мой Господь! Из тех, кто следует к Тебе путём любви,
И тех, кто хочет осознать Тебя,
Как Абсолют без имени и формы,
Быстрее кто достигнет цели?"
2. Господь Шри Кришна отвечал:
"Для тех, кто возлюбил Меня всем сердцем,
Кто в вере твёрд и полностью Мне предан,
Тех путь Любви ко Мне быстрее приведет.
3. Но те, кто ищут Запредельную Реальность,
Без имени и формы, для мысли недоступную и чувств,
4. Кто чувства подчинив и успокоив ум,
Стремятся искренне ко благу всех живущих,
Они Меня достигнут тоже.
5. Однако, долог и опасен этот путь
И труден он для человека.
6. Кто полностью себя Мне посвятил
И для кого Я – жизни Цель,
Кто обо Мне самозабвенно размышляет,
7. Я быстро тех избавлю от перерождений
И приведу их к Вечной Жизни,
К Себе их приведу.
8. Лишь успокой свой ум и погрузи его в Меня,
Безмолвно пребывай во Мне,
И непременно ты со Мной соединишься,
Со Мною, Господом Любви, в твоём живущем сердце.
9. Но если не способен ты свой ум остановить,
То медитация тебе поможет,
Стремись усердно эту практику освоить.
10. Но если воли не хватает и на это,
Тогда займись ты добрыми делами,
Служеньем бескорыстным, ибо и служенье
Тебя ко Мне в итоге приведёт.
11. А если ты не можешь делать даже это,
Предай себя Мне полностью. Спокойно
Смотри на всё, что Я тебе пошлю,
И радости, и огорченья покорно принимай.
12. Конечно, знанье лучше, чем любые
Духовные усилия без осмысленья,
Но медитация гораздо лучше знаний,
А лучше медитации – преданье Богу,
Ибо даёт оно покой и мир.
15. Люблю того, кто не способен ненавидеть,
На ненависть любовью отвечая.
Того, кто никогда не помышляет: "Я", "Моё",
Того, кто равно принимает радость и страданье.
14. Довольный всем и в чувствах сдержанный,
И в вере твёрдый, предавшийся Мне сердцем и умом,
Такой Мне дорог.
15. Кто сам не беспокоится
И не тревожит никого вокруг,
Кто принимает жизнь, такой как есть,
С её добром и злом,
16. Тот, чистый в помыслах,
Способный действовать и отрешённый,
Готовый выполнить Моё любое повеленье –
Послушный инструмент в Моей работе.
17. Тот дорог Мне, кто не стремится к наслажденью.
Страданья не страшится и о прошлом не грустит,
Не вожделеет в настоящем,
Бесстрастно принимая всё, что посылает жизнь,
18-19. Кто другу и врагу с любовью равной служит,
Не радуется похвале и от хулы не тужит,
В жару и в холод, в радости и в горе,
Он одинаково в покое пребывает,
Свободен и от самости и своеволья,
Такой Мне дорог.
20. Но всех дороже Мне
Идущие путём Любви и Веры.
Стремясь ко Мне как к Высшей Цели жизни,
Они, превозмогая смерть, к Бессмертию идут".
Гита – провозвестие Бога.
Гита – Вселенская Мать.
Гита помогает человеку пересечь океан жизни.
Гита – опора всех искателей Истины.
Бхагаван Шри Сатья Саи Баба
БХАКТИ ЙОГА – ПУТЬ БЛАГОГОВЕЙНОЙ ЛЮБВИ❤❤❤
1. Арджуна спросил:
"О, Мой Господь! Из тех, кто следует к Тебе путём любви,
И тех, кто хочет осознать Тебя,
Как Абсолют без имени и формы,
Быстрее кто достигнет цели?"
2. Господь Шри Кришна отвечал:
"Для тех, кто возлюбил Меня всем сердцем,
Кто в вере твёрд и полностью Мне предан,
Тех путь Любви ко Мне быстрее приведет.
3. Но те, кто ищут Запредельную Реальность,
Без имени и формы, для мысли недоступную и чувств,
4. Кто чувства подчинив и успокоив ум,
Стремятся искренне ко благу всех живущих,
Они Меня достигнут тоже.
5. Однако, долог и опасен этот путь
И труден он для человека.
6. Кто полностью себя Мне посвятил
И для кого Я – жизни Цель,
Кто обо Мне самозабвенно размышляет,
7. Я быстро тех избавлю от перерождений
И приведу их к Вечной Жизни,
К Себе их приведу.
8. Лишь успокой свой ум и погрузи его в Меня,
Безмолвно пребывай во Мне,
И непременно ты со Мной соединишься,
Со Мною, Господом Любви, в твоём живущем сердце.
9. Но если не способен ты свой ум остановить,
То медитация тебе поможет,
Стремись усердно эту практику освоить.
10. Но если воли не хватает и на это,
Тогда займись ты добрыми делами,
Служеньем бескорыстным, ибо и служенье
Тебя ко Мне в итоге приведёт.
11. А если ты не можешь делать даже это,
Предай себя Мне полностью. Спокойно
Смотри на всё, что Я тебе пошлю,
И радости, и огорченья покорно принимай.
12. Конечно, знанье лучше, чем любые
Духовные усилия без осмысленья,
Но медитация гораздо лучше знаний,
А лучше медитации – преданье Богу,
Ибо даёт оно покой и мир.
15. Люблю того, кто не способен ненавидеть,
На ненависть любовью отвечая.
Того, кто никогда не помышляет: "Я", "Моё",
Того, кто равно принимает радость и страданье.
14. Довольный всем и в чувствах сдержанный,
И в вере твёрдый, предавшийся Мне сердцем и умом,
Такой Мне дорог.
15. Кто сам не беспокоится
И не тревожит никого вокруг,
Кто принимает жизнь, такой как есть,
С её добром и злом,
16. Тот, чистый в помыслах,
Способный действовать и отрешённый,
Готовый выполнить Моё любое повеленье –
Послушный инструмент в Моей работе.
17. Тот дорог Мне, кто не стремится к наслажденью.
Страданья не страшится и о прошлом не грустит,
Не вожделеет в настоящем,
Бесстрастно принимая всё, что посылает жизнь,
18-19. Кто другу и врагу с любовью равной служит,
Не радуется похвале и от хулы не тужит,
В жару и в холод, в радости и в горе,
Он одинаково в покое пребывает,
Свободен и от самости и своеволья,
Такой Мне дорог.
20. Но всех дороже Мне
Идущие путём Любви и Веры.
Стремясь ко Мне как к Высшей Цели жизни,
Они, превозмогая смерть, к Бессмертию идут".
Лишь в свободе жизни красота! Лишь в отважном сердце вечность есть!
MELTING METAL
When the building work was nearing completion an expert sculptor was commissioned to make a Yogambika statue out of five different metals for the temple. It was to be made by the 'lost wax' method. In this technique, a statue is first made out of wax and then completely covered with clay except for one small hole. Once the clay has dried it is baked to make it hard. The heat causes all the wax to drain out through the small hole, leaving a baked-clay mold for the molten metal to be poured into.
The pouring of the molten metals had to be done at an auspicious time. The astrologers who were consulted selected a particular day and said that the casting should be completed between 8 p.m. and 11.30 p.m. that day. The mold was made in advance since it was not necessary to fabricate it at an auspicious time. The sculptor started his fire at 8 p.m. on the appointed day on a site between the ashram dispensary and the banyan trees. He worked very hard for several hours but he was unable to get the advance since it was not necessary to fabricate it at an auspicious time.
The sculptor started his fire at 8 p.m. on the appointed day on a site between the ashram dispensary and the banyan trees. He worked very hard for several hours but he was unable to get the metals to melt in the crucible. I am not an expert in these matters but even I could see that the fire was very, very hot. The sculptor frequently had to douse his clothes with cold water to counteract the heat, and he always dealt with the fire from a distance via a pair of very long tongs.
Bhagavan had gone to sleep at his usual time but when 11.30 came and went with no sign of the metals melting I felt justified in waking him up. I went to the hall, explained the situation to him and asked what we should do.
Bhagavan made no reply. Instead, he got up and came to see for himself how the work was progressing. He sat on a stool about ten feet from the crucible and looked intently at the fire. Within one or two minutes, and without any further efforts from the sculptor, the metals all began to melt. Bhagavan watched as the liquid was poured into the mold the hole in its foot. When he was satisfied that the work had been properly executed he returned to the hall and went back to sleep The next day, when the sculptor broke the mold and examined the statue, he very proudly announced that the statue was flawless.
- LWB
When the building work was nearing completion an expert sculptor was commissioned to make a Yogambika statue out of five different metals for the temple. It was to be made by the 'lost wax' method. In this technique, a statue is first made out of wax and then completely covered with clay except for one small hole. Once the clay has dried it is baked to make it hard. The heat causes all the wax to drain out through the small hole, leaving a baked-clay mold for the molten metal to be poured into.
The pouring of the molten metals had to be done at an auspicious time. The astrologers who were consulted selected a particular day and said that the casting should be completed between 8 p.m. and 11.30 p.m. that day. The mold was made in advance since it was not necessary to fabricate it at an auspicious time. The sculptor started his fire at 8 p.m. on the appointed day on a site between the ashram dispensary and the banyan trees. He worked very hard for several hours but he was unable to get the advance since it was not necessary to fabricate it at an auspicious time.
The sculptor started his fire at 8 p.m. on the appointed day on a site between the ashram dispensary and the banyan trees. He worked very hard for several hours but he was unable to get the metals to melt in the crucible. I am not an expert in these matters but even I could see that the fire was very, very hot. The sculptor frequently had to douse his clothes with cold water to counteract the heat, and he always dealt with the fire from a distance via a pair of very long tongs.
Bhagavan had gone to sleep at his usual time but when 11.30 came and went with no sign of the metals melting I felt justified in waking him up. I went to the hall, explained the situation to him and asked what we should do.
Bhagavan made no reply. Instead, he got up and came to see for himself how the work was progressing. He sat on a stool about ten feet from the crucible and looked intently at the fire. Within one or two minutes, and without any further efforts from the sculptor, the metals all began to melt. Bhagavan watched as the liquid was poured into the mold the hole in its foot. When he was satisfied that the work had been properly executed he returned to the hall and went back to sleep The next day, when the sculptor broke the mold and examined the statue, he very proudly announced that the statue was flawless.
- LWB
Significance of Guru Tattva and Lord Kartikeya
When the five elements governed by Lord Shiva (pancha mahabhoota — Earth, Water, Fire, Air and Ether) united with Shakti (Pure Consciousness), Lord Kartikeya was born.
You can understand this in terms of the Kundalini Shakti (the primordial, dormant yet potent energy said to be present in a coiled form at the base of the spine). We have seven chakras (energy centers) within us. When the energy surges through the six chakras and stabilises at the sixth chakra – the Ajna chakra (present in the middle of the eyebrows), it blossoms as Lord Kartikeya (symbolism of the guru tattva principle). The Ajna chakra is the place of the guru tattva . It is where the guru tattva blossoms and manifests itself. And that guru tattva itself is Kartikeya tattva. Shiva is the un-manifest Divinity, while Kartikeya is the manifest. So you can think of Kartikeya as symbolic of the Kundalini Shakti.
There is a story about Kartikeya from the Puranas. When Kartikeya was a young child, His father, Lord Shiva asked him to receive education from Lord Brahma. So Kartikeya went to Brahma and asked him the meaning of Om. Brahma confessed that he didn’t have any answer. So, the story goes that Kartikeya told Brahma that since he did not have an answer, he was not qualified to teach. And Kartikeya went back to his father, and asked, ‘What is the meaning of Om?’ Shiva also replied that he had no answer.
Kartikeya agreed to tell the meaning only if he was given the place of a guru by seating him on a pedestal. Usually, a teacher sits on a higher place and the student has to sit down and listen to him. But being the highest and greatest of Gods, Shiva lifted young Kartikeya on to His shoulders. Kartikeya whispered the meaning of the Pranava Mantra (Om) in Shiva’s ears.
Kartikeya explained that the entire Creation is contained in Om. The Trinity – Lord Brahma, Vishnu and Shiva is contained in Om. Love – unbroken and unshakeable Love is Om. This is the essence and also the secret of Om that Kartikeya narrated to Shiva.
Upon hearing this, Goddess Parvati (Mother of Kartikeya, and an incarnation of the Mother Divine) was elated. Overcome with joy, She said, “Since you have become a guru (Swami) to my Lord (Natha).” Ever since, Kartikeya also came to be known as Swaminatha. So the essence of the story is this – The guru Tattva is placed even higher than Lord Shiva Himself!
To explain this truth, this story was written in the Skanda Purana.
— The writer is the founder of Art of Living Foundation and can be reached www.artofliving.org
When the five elements governed by Lord Shiva (pancha mahabhoota — Earth, Water, Fire, Air and Ether) united with Shakti (Pure Consciousness), Lord Kartikeya was born.
You can understand this in terms of the Kundalini Shakti (the primordial, dormant yet potent energy said to be present in a coiled form at the base of the spine). We have seven chakras (energy centers) within us. When the energy surges through the six chakras and stabilises at the sixth chakra – the Ajna chakra (present in the middle of the eyebrows), it blossoms as Lord Kartikeya (symbolism of the guru tattva principle). The Ajna chakra is the place of the guru tattva . It is where the guru tattva blossoms and manifests itself. And that guru tattva itself is Kartikeya tattva. Shiva is the un-manifest Divinity, while Kartikeya is the manifest. So you can think of Kartikeya as symbolic of the Kundalini Shakti.
There is a story about Kartikeya from the Puranas. When Kartikeya was a young child, His father, Lord Shiva asked him to receive education from Lord Brahma. So Kartikeya went to Brahma and asked him the meaning of Om. Brahma confessed that he didn’t have any answer. So, the story goes that Kartikeya told Brahma that since he did not have an answer, he was not qualified to teach. And Kartikeya went back to his father, and asked, ‘What is the meaning of Om?’ Shiva also replied that he had no answer.
Kartikeya agreed to tell the meaning only if he was given the place of a guru by seating him on a pedestal. Usually, a teacher sits on a higher place and the student has to sit down and listen to him. But being the highest and greatest of Gods, Shiva lifted young Kartikeya on to His shoulders. Kartikeya whispered the meaning of the Pranava Mantra (Om) in Shiva’s ears.
Kartikeya explained that the entire Creation is contained in Om. The Trinity – Lord Brahma, Vishnu and Shiva is contained in Om. Love – unbroken and unshakeable Love is Om. This is the essence and also the secret of Om that Kartikeya narrated to Shiva.
Upon hearing this, Goddess Parvati (Mother of Kartikeya, and an incarnation of the Mother Divine) was elated. Overcome with joy, She said, “Since you have become a guru (Swami) to my Lord (Natha).” Ever since, Kartikeya also came to be known as Swaminatha. So the essence of the story is this – The guru Tattva is placed even higher than Lord Shiva Himself!
To explain this truth, this story was written in the Skanda Purana.
— The writer is the founder of Art of Living Foundation and can be reached www.artofliving.org
Reality is simply the loss of ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and reality will shine forth by itself.
This is the direct method, whereas all other methods are done only by retaining the ego. In those paths, there arise so many doubts and the eternal question `Who am I?' remains to be tackled finally. But in this method, the final question is the only one and it is raised from the beginning. No sadhanas are necessary for engaging in this quest.
There is no greater mystery than this - that being the reality we seek to gain reality. We think that there is something hiding our reality and that it must be destroyed before the reality is gained. It is ridiculous. A day will dawn when you will laugh at your past efforts. That which will be on the day you laugh is also here and now.
— Be as you Are
This is the direct method, whereas all other methods are done only by retaining the ego. In those paths, there arise so many doubts and the eternal question `Who am I?' remains to be tackled finally. But in this method, the final question is the only one and it is raised from the beginning. No sadhanas are necessary for engaging in this quest.
There is no greater mystery than this - that being the reality we seek to gain reality. We think that there is something hiding our reality and that it must be destroyed before the reality is gained. It is ridiculous. A day will dawn when you will laugh at your past efforts. That which will be on the day you laugh is also here and now.
— Be as you Are
Go to the source without which neither light or darkness could be cognized. What is the use of talking about what is objective when I have told you to go to the subject?
Bhagavan was the very embodiment of wisdom and kindness.
Though he did not mind our faults and mistakes, he made us
follow his instructions to the letter. We had to do the same task again and again until it was done to his complete satisfaction.
Did he do it for himself? Of what use was it to him? He wanted to prove to us that we could do things right, that our bad habits were only caused by a lack of patience and attention. He sometimes seemed to be severe, even harsh, in order to make us do something correctly.
Bhagavan knew something that we at that time were not aware of: that we can act correctly at all times if we only try. When this is experienced, confidence comes, and with confidence the great peace of righteousness.
- Subbalakshmi Ammal, The Power of the Presence, part III
Though he did not mind our faults and mistakes, he made us
follow his instructions to the letter. We had to do the same task again and again until it was done to his complete satisfaction.
Did he do it for himself? Of what use was it to him? He wanted to prove to us that we could do things right, that our bad habits were only caused by a lack of patience and attention. He sometimes seemed to be severe, even harsh, in order to make us do something correctly.
Bhagavan knew something that we at that time were not aware of: that we can act correctly at all times if we only try. When this is experienced, confidence comes, and with confidence the great peace of righteousness.
- Subbalakshmi Ammal, The Power of the Presence, part III
The Absolute truth
The body appears in your mind, your mind is the content of your consciousness, you are the motionless witness of the river of consciousness which changes eternally without changing you in any way. Your own changelessness is so obvious that you do not notice it. Have a good look at yourself and all these misapprehensions and misconceptions will dissolve. Just as all the little watery lives are in water and cannot be without water, so all the universe is in you and cannot be without you.
The body appears in your mind, your mind is the content of your consciousness, you are the motionless witness of the river of consciousness which changes eternally without changing you in any way. Your own changelessness is so obvious that you do not notice it. Have a good look at yourself and all these misapprehensions and misconceptions will dissolve. Just as all the little watery lives are in water and cannot be without water, so all the universe is in you and cannot be without you.
You are not here to watch thoughts
Stay empty
Here is a secret
Knowing what you are
Every thought can come
But nothing sticks
Knowing what I am
I need no walls I need no room
Everything come, everything go
I remain the same - always
When you see with the true eyes, with the true heart
You may say, all things come and go
Situations, circumstances they come and go
Time passes, but I never change
Age after age I am here - the unchanging one
Before first, I am
You will know this
When you leave everything
Including the idea of yourself
You will find this truth
Beyond even conviction it prevails in you
But when?
The one who is open - receives
The one who is hungry - eats
The one who doubt - delays
The one who sees - is free
Time after time I share this with you
But you send me away
Choosing the ephemeral, the momentary
You fall under the delusion that you are time
Therefore you passing also
Everything about this day will pass
Except one
Find this one who will not pass
Who will not become yesterday
I am eternally present in the heart of the one who recognise me
Says the Lord and
I will never forsake you
The one who came here truly for This
Will not leave with this
But you will leave as This
You will remain as This
Choicelessly you’ll see
For my pointings and my words have come alive in you
Even these tears— clouds passing
I do not prevent myself from experiencing anything
Let everything come
It is my dance
But nothing carries me away
For in the field of the phenomenal I alone prevail
As the unchanging one
Find this truth in yourself
And now it's not a time to concentrate upon anything at all
As I said, hold no image in your mind
Remain as the imageless one
Is this a task?
Find a secret of perceiving all things
Experiencing whatever comes and goes
But never being carried away
Enjoy without attachment
Let the senses do their work in their own laws
Play inside your infinite stillness
But tell no one
Then you will know, my words will pass, may pass
But where they come from
Will never pass
They will never grow old
They’ll never need to be refreshed
This is the ocean of the Lord Supreme
This short time together is about to come to an end
But what I’ve been sharing with you
Will never end
Blissful is the one in whose heart this is seen
All things will leave except this
Know this, confirm this, be one with this
That is all you need to know in a nutshell
Bless each and everyone of you
That the mirror of these words will reveal to you your true place
Your unchanging nature
Find and confirm this and be happy and free
—Jai Papaji
ॐ
(fragment of the guided meditation; online retreat 28.06.20)
Stay empty
Here is a secret
Knowing what you are
Every thought can come
But nothing sticks
Knowing what I am
I need no walls I need no room
Everything come, everything go
I remain the same - always
When you see with the true eyes, with the true heart
You may say, all things come and go
Situations, circumstances they come and go
Time passes, but I never change
Age after age I am here - the unchanging one
Before first, I am
You will know this
When you leave everything
Including the idea of yourself
You will find this truth
Beyond even conviction it prevails in you
But when?
The one who is open - receives
The one who is hungry - eats
The one who doubt - delays
The one who sees - is free
Time after time I share this with you
But you send me away
Choosing the ephemeral, the momentary
You fall under the delusion that you are time
Therefore you passing also
Everything about this day will pass
Except one
Find this one who will not pass
Who will not become yesterday
I am eternally present in the heart of the one who recognise me
Says the Lord and
I will never forsake you
The one who came here truly for This
Will not leave with this
But you will leave as This
You will remain as This
Choicelessly you’ll see
For my pointings and my words have come alive in you
Even these tears— clouds passing
I do not prevent myself from experiencing anything
Let everything come
It is my dance
But nothing carries me away
For in the field of the phenomenal I alone prevail
As the unchanging one
Find this truth in yourself
And now it's not a time to concentrate upon anything at all
As I said, hold no image in your mind
Remain as the imageless one
Is this a task?
Find a secret of perceiving all things
Experiencing whatever comes and goes
But never being carried away
Enjoy without attachment
Let the senses do their work in their own laws
Play inside your infinite stillness
But tell no one
Then you will know, my words will pass, may pass
But where they come from
Will never pass
They will never grow old
They’ll never need to be refreshed
This is the ocean of the Lord Supreme
This short time together is about to come to an end
But what I’ve been sharing with you
Will never end
Blissful is the one in whose heart this is seen
All things will leave except this
Know this, confirm this, be one with this
That is all you need to know in a nutshell
Bless each and everyone of you
That the mirror of these words will reveal to you your true place
Your unchanging nature
Find and confirm this and be happy and free
—Jai Papaji
ॐ
(fragment of the guided meditation; online retreat 28.06.20)
But the very longing and search for reality is the movement, operation, action of reality. All you can do is to grasp the central point, that reality is not an event and does not happen and whatever happens, whatever comes and goes, is not reality.
CONVERSATIONS WITH ANNAMALAI SWAMI
'Just Be the Self and do not concern yourself with the Mind'
Q: I think that I am now beginning to grasp what the ‘I am' is. It seems that this is something behind the body, behind the mind, and behind the awareness of the body. I think that we don't automatically make a relationship with this 'I am' because we feel that we lack a conscious acquaintance with it. We are accustomed to direct our attention outwards rather than inwards. We think about people and things because we are attached to them and for no other reason. I am beginning to realize just how hard it is to give up this
habit.
AS: Let the mind go wherever it wants to go. You don't have to pay any attention to all its wanderings. Just be the Self and don't concern yourself with the activities of the mind. If you take this attitude, the activities and wanderings of the mind will become less and less.
The mind only wanders around all day because you identify with it and pay attention to all its activities. If you could establish yourself as consciousness alone, thoughts would no longer have any power to distract you.
When you have no interest in thoughts they fade away as soon as they appear. Instead of attaching themselves to other thoughts, which then spin off countless other thoughts and ideas, they just appear for a second or two and then vanish-
One's vasanas make thoughts arise. Once they have arisen, they will repeat themselves in regular chains and patterns again and again. If you have any desires or attachments, thoughts about will be constantly appearing in the mind. You cannot fight them because they thrive on the attention you give them. If you try to suppress them, you can only do it by giving them attention. And that means you are identifying with the mind. This method never works. You can only stop the flow of thoughts by refusing to have any interest in it.
— Living by the Words of Bhagavan, p. 348
'Just Be the Self and do not concern yourself with the Mind'
Q: I think that I am now beginning to grasp what the ‘I am' is. It seems that this is something behind the body, behind the mind, and behind the awareness of the body. I think that we don't automatically make a relationship with this 'I am' because we feel that we lack a conscious acquaintance with it. We are accustomed to direct our attention outwards rather than inwards. We think about people and things because we are attached to them and for no other reason. I am beginning to realize just how hard it is to give up this
habit.
AS: Let the mind go wherever it wants to go. You don't have to pay any attention to all its wanderings. Just be the Self and don't concern yourself with the activities of the mind. If you take this attitude, the activities and wanderings of the mind will become less and less.
The mind only wanders around all day because you identify with it and pay attention to all its activities. If you could establish yourself as consciousness alone, thoughts would no longer have any power to distract you.
When you have no interest in thoughts they fade away as soon as they appear. Instead of attaching themselves to other thoughts, which then spin off countless other thoughts and ideas, they just appear for a second or two and then vanish-
One's vasanas make thoughts arise. Once they have arisen, they will repeat themselves in regular chains and patterns again and again. If you have any desires or attachments, thoughts about will be constantly appearing in the mind. You cannot fight them because they thrive on the attention you give them. If you try to suppress them, you can only do it by giving them attention. And that means you are identifying with the mind. This method never works. You can only stop the flow of thoughts by refusing to have any interest in it.
— Living by the Words of Bhagavan, p. 348
Because of his meagre income as a school teacher, TKS could afford to take only a small quantity of sugar candy or puffed rice as an offering to Bhagavan.
One day, he did not have even that much. Sad, he went empty handed and fell at the feet of Bhagavan, “Bhagavan, I am so unhappy. I do not have any money, so I
could not bring you any offering.”
Bhagavan smiled and said, “Why, you brought the most important thing.
Everything else is unimportant.”
TKS was puzzled.
“You brought yourself!” declared Bhagavan.
The case in point here is that you should never exclude yourself from the spiritual journey. It is very easy to extol the guru and his teachings. In the process, you should never exclude yourself - you are equally important.
As the days passed, he was often filled with doubts. Once, he asked Bhagavan, “What is that one thing Bhagavan, knowing which all doubts are resolved?”
Bhagavan replied, “Know the doubter; if the doubter be held, the doubts will not arise. Recognize for certain that all are jnanis, all are realized beings. Only a few are aware of this fact. Therefore, doubts arise. Doubts must be uprooted. This means, that the doubter must be uprooted. When the doubter ceases to exist, no doubts will rise. Here, the doubter means the mind.”
TKS asked, “What is the method, Bhagavan?”
Bhagavan answered sharply, “Enquire „Who am I?‟ This investigation alone will remove and uproot the doubter mind and thus establish one in the Self, the
transcendental state.”
On another occasion, TKS had another doubt. He was a pundit, a traditional man, who had read many scriptures. Thus, the six chakras, the psychic centres, kundalini and so on, fascinated him.
He asked Bhagavan about them and Bhagavan replied,
“The Self alone is to be realized. Kundalini shakti, visions of God, occult powers and their spell binding displays are all in the Self. Those who speak of these and indulge in these have not realized the Self. Self is in the Heart and is the Heart itself. All other forms of manifestations are in the brain. The brain itself gets its power from the Heart. Remaining in the Heart is realizing the Self. Instead of doing that, to be attracted by brain oriented forms of disciplines and methods is a sheer waste of time. Is it not foolish to hold on to so many efforts and so many disciplines that are said to be necessary for eradicating the non-existent ignorance?”
— RAMANA PERIYA PURANAM
(Inner Journey of 75 Old Devotees)
Journey: T. K. Sundaresa Iyer
compiled by Sri V. Ganesan.
One day, he did not have even that much. Sad, he went empty handed and fell at the feet of Bhagavan, “Bhagavan, I am so unhappy. I do not have any money, so I
could not bring you any offering.”
Bhagavan smiled and said, “Why, you brought the most important thing.
Everything else is unimportant.”
TKS was puzzled.
“You brought yourself!” declared Bhagavan.
The case in point here is that you should never exclude yourself from the spiritual journey. It is very easy to extol the guru and his teachings. In the process, you should never exclude yourself - you are equally important.
As the days passed, he was often filled with doubts. Once, he asked Bhagavan, “What is that one thing Bhagavan, knowing which all doubts are resolved?”
Bhagavan replied, “Know the doubter; if the doubter be held, the doubts will not arise. Recognize for certain that all are jnanis, all are realized beings. Only a few are aware of this fact. Therefore, doubts arise. Doubts must be uprooted. This means, that the doubter must be uprooted. When the doubter ceases to exist, no doubts will rise. Here, the doubter means the mind.”
TKS asked, “What is the method, Bhagavan?”
Bhagavan answered sharply, “Enquire „Who am I?‟ This investigation alone will remove and uproot the doubter mind and thus establish one in the Self, the
transcendental state.”
On another occasion, TKS had another doubt. He was a pundit, a traditional man, who had read many scriptures. Thus, the six chakras, the psychic centres, kundalini and so on, fascinated him.
He asked Bhagavan about them and Bhagavan replied,
“The Self alone is to be realized. Kundalini shakti, visions of God, occult powers and their spell binding displays are all in the Self. Those who speak of these and indulge in these have not realized the Self. Self is in the Heart and is the Heart itself. All other forms of manifestations are in the brain. The brain itself gets its power from the Heart. Remaining in the Heart is realizing the Self. Instead of doing that, to be attracted by brain oriented forms of disciplines and methods is a sheer waste of time. Is it not foolish to hold on to so many efforts and so many disciplines that are said to be necessary for eradicating the non-existent ignorance?”
— RAMANA PERIYA PURANAM
(Inner Journey of 75 Old Devotees)
Journey: T. K. Sundaresa Iyer
compiled by Sri V. Ganesan.
Jnana once revealed takes time to steady itself. The Self is certainly within the direct experience of everyone, but not as one imagines it to be. It is only as it is. This experience is samadhi. Just as fire remains without scorching against incantations or other devices but scorches otherwise, so also the Self remains veiled by vasanas and reveals itself when there are no vasanas. Owing to the fluctuation of the vasanas, jnana takes time to steady itself. Unsteady jnana is not enough to check rebirths. Jnana cannot remain unshaken side by side with vasanas. True that in the proximity of a great master, the vasanas will cease to be active and the mind becomes still and samadhi results, similar to fire not scorching because of other devices. Thus the disciple gains true knowledge and right experience in the presence of the master. To remain unshaken in it further efforts are necessary. He will know it to be his real Being and thus be liberated while even alive. Samadhi with closed eyes is certainly good, but one must go further until it is realized that actionlessness and action are not hostile to each other. Fear of loss of samadhi while one is active is the sign of ignorance. Samadhi must be the natural life of everyone.
- Talks 141
- Talks 141
Once you understand that the false needs time and what needs time is false, you are nearer to the Reality, which is timeless, ever in the now.
"Однажды, в час ночи, я увидел, как Бхагаван выходит из ашрама и двигается в сторону горы. Я пошёл за ним. От Бхагавана меня отделяло несколько шагов. Была кромешная тьма, и я пытался сконцентрироваться на тропинке, по которой шёл Бхагаван. Вдруг я услышал приближающийся стук деревянных башмаков. Звук становился всё громче, прошёл мимо и стал удаляться. Несмотря на этот звук, никого не было. Я был в
ужасе, потому что вспомнил, как Бхагаван рассказывал о невидимом сиддхапуруше, живущем на вершине горы, и что он был сам Аруначала. Меня прошиб холодный пот. Посмотрев на меня, Бхагаван сказал: "А, вы слышали!" Он продолжил: " Сиддхапуруша, обитающий на вершине горы, есть не кто иной, как сам
Аруначала. Его редко можно увидеть. Хорошо, что вы его слышали."
Рамана Перия Пуранам
ужасе, потому что вспомнил, как Бхагаван рассказывал о невидимом сиддхапуруше, живущем на вершине горы, и что он был сам Аруначала. Меня прошиб холодный пот. Посмотрев на меня, Бхагаван сказал: "А, вы слышали!" Он продолжил: " Сиддхапуруша, обитающий на вершине горы, есть не кто иной, как сам
Аруначала. Его редко можно увидеть. Хорошо, что вы его слышали."
Рамана Перия Пуранам
The essence of slavery is to imagine yourself to be a process, to have past and future, to have history. In fact, we have no history, we are not a process, we do not develop, nor decay; also see all as a dream and stay out of it.
Однажды, в 1920-х, когда я был в Скандашраме, я оказался наедине с
Бхагаваном. Я полностью осознавал, что Бхагаван был само божество в человеческой форме. Это признавали все старые преданные Бхагавана. То, что он был не просто святым или аскетом, было твёрдым
убеждением всех его преданных с востока до запада. Вне зависимости от того, какого метода или
убеждения они придерживались, они не сомневались, что Бхагаван был божеством в человеческой форме.
Однако, по какой-то причине меня охватило мощное духовное побуждение, которое вынудило меня
мысленно задать вопрос: 'Бхагаван, кто вы в реальности?' Я не произнёс ни слова. Но Бхагаван, похоже, услышал вопрос. Он посмотрел на меня, поднялся и направился в мою сторону. Взяв меня за руку, он почти
поволок меня на гору. Мы достигли вершины с необычайной лёгкостью. Господствующее над всем
присутствие Бхагавана и его физическая близость привели меня в такой экстаз, что я упал, простёршись, к
его священным ногам. Даже в таком положении я мог видеть, как он посылает свой пронизывающий взгляд
милости прямо мне в Сердце. Он произнёс: 'Кто Аруначала, как не 'Я ЕСТЬ'? Посмотрите внутрь – вы тоже
Аруначала. Идите внутрь.' Затем он нагнулся ко мне и коснулся рукой моего Сердца. И в тот самый миг я
увидел в Бхагаване Аруначалу, а себя ощутил ничем иным, как камнем, на котором сидел. Аруначала один
наполнял всё вокруг истиной. Я снова упал к священным стопам Бхагавана.
Рамана Перия Пуранам
Бхагаваном. Я полностью осознавал, что Бхагаван был само божество в человеческой форме. Это признавали все старые преданные Бхагавана. То, что он был не просто святым или аскетом, было твёрдым
убеждением всех его преданных с востока до запада. Вне зависимости от того, какого метода или
убеждения они придерживались, они не сомневались, что Бхагаван был божеством в человеческой форме.
Однако, по какой-то причине меня охватило мощное духовное побуждение, которое вынудило меня
мысленно задать вопрос: 'Бхагаван, кто вы в реальности?' Я не произнёс ни слова. Но Бхагаван, похоже, услышал вопрос. Он посмотрел на меня, поднялся и направился в мою сторону. Взяв меня за руку, он почти
поволок меня на гору. Мы достигли вершины с необычайной лёгкостью. Господствующее над всем
присутствие Бхагавана и его физическая близость привели меня в такой экстаз, что я упал, простёршись, к
его священным ногам. Даже в таком положении я мог видеть, как он посылает свой пронизывающий взгляд
милости прямо мне в Сердце. Он произнёс: 'Кто Аруначала, как не 'Я ЕСТЬ'? Посмотрите внутрь – вы тоже
Аруначала. Идите внутрь.' Затем он нагнулся ко мне и коснулся рукой моего Сердца. И в тот самый миг я
увидел в Бхагаване Аруначалу, а себя ощутил ничем иным, как камнем, на котором сидел. Аруначала один
наполнял всё вокруг истиной. Я снова упал к священным стопам Бхагавана.
Рамана Перия Пуранам
Beings
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