On another day, in 1922, his devotees witnessed a dramatic revelation of his Divine Nature. Twenty-five or so devotees had gathered for meditation at seven o'clock in the evening. Suddenly they discovered Nityananda in their midst, crouching and straining, looking as though he were going to vomit. Instead, they saw a huge flash of light around his form. When they approached Nityananda, all signs of life had left his body, which was quickly growing stiff. Immediately word went out that the young Master had entered mahasamadhi. The devotees watched over Nityananda all night. No one touched the body and no doctor was called in. However, they did hold cotton near his nose to see if there was any breath, but none was detected. Suddenly, at four o'clock in the morning, Nityananda began to move.
Completely startled, his devotees placed him on a bed and stretched his limbs. When they put questions to him, Nityananda responded almost incoherently, saying, "The time has not yet come. This one came a little out of place and out of time. The time is not yet. Nobody appreciates and understands the things he does. So he wanted to discard the body and go. But a few sages met and they told this one, 'You go back. You have taken the body, why not use it up?' Let's see, Ramakrishna was there, Vivekananda was there. . ." He mentioned five names, but the people who were around him could not remember them all. In five-minutes he was fully conscious, and would answer no more questions.
Completely startled, his devotees placed him on a bed and stretched his limbs. When they put questions to him, Nityananda responded almost incoherently, saying, "The time has not yet come. This one came a little out of place and out of time. The time is not yet. Nobody appreciates and understands the things he does. So he wanted to discard the body and go. But a few sages met and they told this one, 'You go back. You have taken the body, why not use it up?' Let's see, Ramakrishna was there, Vivekananda was there. . ." He mentioned five names, but the people who were around him could not remember them all. In five-minutes he was fully conscious, and would answer no more questions.
To have Samadrishti (equanimity) is supreme. The world is crazy about the illusory; craze for the subtle is rare. Amongst tens of thousands, there is only one who is genuinely crazed about the subtle, to the others there are sixteen crazy obsessions at each moment. That one wants this, one wants that, this is different and thatbm is different, these are the various kinds of crazinesses. To have multiplicity of imaginations is craziness; fickelness is craziness. Mountains (greatness) is craziness. To undertake Sadhana (religious ordeal) is craziness, Jeevanmukti (Life liberation) is craziness, those who refuse to perceive this as such, are grossly crazy; each one has a different kind of craze. The, millions, houses, diamonds, jewels, gold, farmlands- one does’nt loose them when one doesn’t have them and one does not possess them even when they are gained who are always one with Brahman are the Brahmacharies. Such a man may even belong to a pariah caste. One does not become a Swami by simply holding an ascetic’s wand in hand or by holding a copy of the Bhagavad Gita. Nor by putting on red clothes, nor by discussing God with whomsoever he meets.
Beings
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