Self realization

Q: Are our attempts sure to succeed?

Sri Ramana Maharshi :

Realization is our nature.
It is nothing new to be gained.

What is new cannot be eternal.
Therefore there is no need for doubting whether one could lose or gain the Self.

Q: Is it good to do japa when we know that enquiry into the Self is the real thing?

Sri Ramana Maharshi :

All methods are good since they will lead to the enquiry eventually.

Japa is our real nature.

When we realize the Self then japa goes on without effort.

What is the means at one stage becomes the goal at another.

When effortless constant japa goes on, it is realization.

~ From Be as you are book

Freedom

Doubt about Enlightment
is clinging to suffering and bondage.
So suffering will not leave you until doubt does.

Doubts and negativity poison everything:
mind, food, and world.
A serpent can kill once,
but a doubt can kill you millions of times.
Doubt is "I am bound," and "I am suffering."

Your doubts are like clouds,
how long can they stay in front of the sun?
But Freedom is not shy of doubt,
so when doubts come, let them come,
and when they go, let them go.
To any doubt that arises
just say, "I know who I Am!"
You say a "part" of you has doubts.
There can be no part of you which has doubts
because you are that Whole which has no parts.
When you do not inquire you are in parts
and become that which can be destroyed.

When "knowing" drops away
have no doubt in what remains.
"I do not know," is the Knowledge.
Who is the "I" which does not know?

It is very important to remember:
dormant tendencies rise as manifest thoughts.
Even gods will tempt you and only Buddha survives.
So reject pleasures of heaven and earth,
what is not Here will never be Freedom.

Give up all doubts.

~ Sri Poonjaji 'Papaji'

Deathlessness

"Deathlessness is our real nature, and we falsely ascribe it to the body, imagining that it will live for ever and losing sight of what is really immortal, simply because we identify ourselves with the body. It says in the Upanishads that the Jnani looks forward eagerly to the time when he can throw off the body, just as a labourer carrying a heavy load looks forward to reaching his destination and laying it down."

Bhagavan

-- from " Day by Day with Bhagavan

Sage

Bhagavan explains: "One who talks advaita without actual experience of that truth is just the same as a dvaitin [a dualist]. Neither speech nor mind has any access to that supreme state. He that abides in that state has no doctrine whatever." These essential passages are from Sri Ramana Paravidyopanishad
.......
The sage does not 'know' the Self, because he is the Self. ~ Sri Ramana Maharshi

Bhagwad Geeta 18

Bhagwad Geeta 18

Self

Those who have realized the Self by direct and immediate experience clearly perceive beyond all doubt that the phenomenal world as an objective, independent reality is wholly non-existent.

- Sri Bhagavan Ramana's 'Self-Enquiry' (Essay Version), Ch. 3: 'The World'.

Here

WHAT IS DIRECTLY HERE?

No matter what image you have of your true Self, that image cannot be the Truth. When you see this, it becomes easy to experientially recognize what's right here. Just what's right here—eternal consciousness, pure spirit.

Once you realize this deeply, not with the mind or through deductive logic, but through a direct awakening, then everything else becomes rather simple. Once your world of conceptual knowledge gets put in its rightful place, it is transcended.

You see that you are eternal consciousness now appearing as woman or man, this or that character. But like every good actor, you know you are not what you are appearing as. Everything that exists is consciousness appearing as, or God appearing as, or Self appearing as, or spirit appearing as. The Buddha called it no-self.

When that's seen, you see Unity. There is only God. That's all there is: God appearing as a floor, as a human being, as a wall, as a chair.

- Adyashanti, Emptiness Dancing

शिव-पार्वती संवाद

शिव-पार्वती संवाद :-
***************
पार्वती पूछ रही हैं शिव से

शांत कैसे हो जाऊँ?

आनंद को कैसे उपलब्ध हो जाऊँ?

अमृत कैसे मिलेगा?

शिव उत्तर देते हैं कि

बाहर जाती श्वांस...........अंदर जाती श्वांस

दोनो के बीच ठहर जा

अम़ृत को उपलब्ध हो जाएगी।

पार्वती कहती हैं कि समझ मे नहीं आया

कुछ और कहें…

शिव कहते हैं कि

जन्म और मृत्यु

यह रहा जन्म ...........और यह रही मृत्यु

दोनो के बीच ठहर जा।

पार्वती कहती हैं कुछ समझ नहीं आया

कुछ और कहें

फिर शिव कहते हैं

दो विरोधों के बीच ठहर जा

आसक्ति .............और विरक्तिि

ठहर जा दो विपरीत के बीच

जो दो विपरीत के बीच ठहर जाता है वह

स्वर्ण सेतु को उपलब्ध हो जाता है

आप अपने सूत्र स्वयं खोज सकते हो

एक ही नियम है

दो विपरीत के बीच ठहर जाओ

तटस्थ हो जाओ

सम्मान .............और अपमान के बीच ठहर जाओ

मुक्ति को प्राप्त हो जाओगे

दुख और............. सुख के बीच मे रुक जाओ

प्रभु मे प्रवेश होगा

मित्र और ...............शत्रु के बीच मे ठहर जाओ

सच्चिदानंद मे गति होगी

कहीं से भी दो विपरीत खोज लेना

और दोनो के बीच तटस्थ हो जाना

न इस तरफ झुकना

न उस तरफ

समस्त तंत्र का सार यही है

जो दो के बीच ठहर जाता है

जो दोनो के बाहर है

उसको उपलब्ध हो जाता है।

द्वैत मे जो तटस्थ हो जाता है

वह अद्वैत को उपलब्ध हो जाता है

द्वैत मे ठहरी हुई चेतना

अद्वैत को उपलब्ध हो जाती है

और द्वैत मे भटकी हुई चेतना

अद्वैत मे च्युत हो जाती है।

एक अदभुत ग्रंथ है भारत में। और मैं समझता हूं, उस ग्रंथ से अदभुत ग्रंथ पृथ्वी पर दूसरा नहीं है। उस ग्रंथ का नाम है, विज्ञान भैरव। छोटी-सी किताब है। इससे छोटी किताब भी दुनिया में खोजनी मुश्किल है। कुल एक सौ बारह सूत्र हैं। हर सूत्र में एक ही बात है। हर सूत्र में एक ही बात! पहले सूत्र में जो बात कह दी है, वही एक सौ बारह बार दोहराई गई है–एक ही बात! और हर दो सूत्र में एक विधि पूरी हो जाती है।

पार्वती पूछ रही है शंकर से, शांत कैसे हो जाऊं? आनंद को कैसे उपलब्ध हो जाऊं? अमृत कैसे मिलेगा? और दो-दो पंक्तियों में शंकर उत्तर देते हैं। दो पंक्तियों में वे कहते हैं, बाहर जाती है श्वास, भीतर आती है श्वास। दोनों के बीच में ठहर जा; अमृत को उपलब्ध हो जाएगी। एक सूत्र पूरा हुआ। बाहर जाती है श्वास, भीतर आती है श्वास; दोनों के बीच ठहरकर देख ले, अमृत को उपलब्ध हो जाएगी।

पार्वती कहती है, समझ में नहीं आया। कुछ और कहें। और शंकर दो-दो सूत्र में कहते चले जाते हैं। हर बार पार्वती कहती है, नहीं समझ में आया। कुछ और कहें। फिर दो पंक्तियां। और हर पंक्ति का एक ही मतलब है, दो के बीच ठहर जा। हर पंक्ति का एक ही अर्थ है, दो के बीच ठहर जा। बाहर जाती श्वास, अंदर जाती श्वास। जन्म और मृत्यु; यह रहा जन्म, यह रही मौत; दोनों के बीच ठहर जा। पार्वती कहती है, समझ में कुछ आता नहीं। कुछ और कहें।

एक सौ बारह बार! पर एक ही बात, दो विरोधों के बीच में ठहर जा। प्रीतिकर-अप्रीतिकर, ठहर जा–अमृत की उपलब्धि। पक्ष-विपक्ष, ठहर जा–अमृत की उपलब्धि। आसक्ति-विरक्ति, ठहर जा–अमृत की उपलब्धि। दो के बीच, दो विपरीत के बीच जो ठहर जाए, वह गोल्डन मीन, स्वर्ण सेतु को उपलब्ध हो जाता है।

यह तीसरा सूत्र भी वही है। और आप भी अपने-अपने सूत्र खोज सकते हैं, कोई कठिनाई नहीं है। एक ही नियम है कि दो विपरीत के बीच ठहर जाना, तटस्थ हो जाना। सम्मान-अपमान, ठहर जाओ–मुक्ति। दुख-सुख, रुक जाओ–प्रभु में प्रवेश। मित्र-शत्रु, ठहर जाओ–सच्चिदानंद में गति।

कहीं से भी दो विपरीत को खोज लेना और दो के बीच में तटस्थ हो जाना। न इस तरफ झुकना, न उस तरफ। समस्त योग का सार इतना ही है, दो के बीच में जो ठहर जाता, वह जो दो के बाहर है, उसको उपलब्ध हो जाता है। द्वैत में जो तटस्थ हो जाता, अद्वैत में गति कर जाता है। द्वैत में ठहरी हुई चेतना अद्वैत में प्रतिष्ठित हो जाती है। द्वैत में भटकती चेतना, अद्वैत से च्युत हो जाती है। बस, इतना ही।

लेकिन मजबूरी है–चाहे शिव की हो, और चाहे कृष्ण की हो, या किसी और की हो–वही बात फिर-फिर कहनी पड़ती है। फिर-फिर कहनी पड़ती है। कहनी पड़ती है इसलिए, इस आशा में कि शायद इस मार्ग से खयाल में न आया हो, किसी और मार्ग से खयाल आ जाए।

ओशो
🌹🌹🙏🌹🌹

vedas

स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति,
न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति,
न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति,
न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति,
न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति,
न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति,
न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति,
न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति,
न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति,
न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति,
आत्मा वा अरे द्रष्टवः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदग्ं सर्वं विदितम्॥५

He said:
It is not for the sake of the husband, my dear, that he is loved, but for one s own sake (For the sake of one s own self.) that he is loved.

It is not for the sake of the wife, my dear, that she is loved, but for one s own sake that she is loved.

It is not for the sake of the sons, my dear, that they are loved,
but for one s own sake that they are loved.

It is not for the sake of wealth, my dear, that it is loved, but
for one s own sake that it is loved.

It is not for the sake of the Brahmana, my dear, that he is loved, but for one s own sake that he is loved.

It is not for the sake of the Ksatriya, my dear, that he is loved,
but for one s own sake that he is loved.

It is not for the sake of worlds, my dear, that they are loved, but
for one s own sake that they are loved.

It is not for the sake of the gods, my dear, that they are loved, but for one s own sake that they are loved.

It is not for the sake of beings, my dear, that they are loved, but for one s own sake that they are loved.

It is not for the sake of all, my dear, that all is loved, but
for one s own sake that it is loved.

The Self, my dear Maitreyi, should be realised --- should be heard of, reflected on and meditated upon.

By the realisation of the Self, my dear, through hearing, reflection and meditation,
all this is known.

In short koi maata pita putra patni etc kisi ke sukh ke lie use pyaar nahi karti sab apne sukh ke lie pyaar karte hai brahmaand ke jitne jeev hai SAB SWARTHI HAIII....

Om Namah Shivay.

Desire

जिस दिन तुम अपनी सब इच्छाएं छोड़ दोगे, अचानक तुम पाओगे, तुम्हारे पास विराट ऊर्जा है...

मैंने सुना है, एक अमीर आदमी के पास एक गरीब आदमी मिलने गया। वह अमीर आदमी ने अपने पास एक सोने का पीकदान रखा हुआ था। लाखों रुपए का होगा; उस पर हीरे जड़े थे। और वह उसमें बार—बार पान की पीक यूक रहा था।

वह गरीब को बड़ा दुख हुआ, उसे बड़ा क्रोध भी आया। जिंदगीभर परेशान हो गया वह लक्ष्मी की तलाश करते—करते। आखिर उससे न रहा गया, उसने एक लात मारी पीकदान में और कहा, ससुरी! यहां थुकवाने को बैठी है। हम जिंदगीभर पीछे पड़े रहे, प्रार्थना की, पूजा की, सपने में भी दर्शन न दिए।

  वह अमीर आदमी हंसने लग गया। उसने कहा, ऐसी ही दशा पहले हमारी भी थी। जब तक हम भी पीछे लगे फिरे, कुछ भी हाथ न आया। जब से हम मुड़ गए और जब से हम पीछे फिरना छोड़ दिए, चीजें अपने आप चली आती हैं।

तुम्हारी सब इच्छाएं जब तुम छोड़ दोगे, अचानक तुम पाओगे, तुम्हारे पास विराट ऊर्जा है। तब तुम इच्छा न करना चाहोगे और इच्छाशक्‍ति होगी।
जब तुम विचार न करना चाहोगे, तब विचारशक्ति होगी।
जब तुम जीना न चाहोगे, तब तुम्हारे पास अमर जीवन होगा।
जब तुम मिटने को राजी होओगे, तुम्हें मिटाने वाली कोई शक्ति नहीं।
जब तुम सबसे पीछे खड़े हो जाओगे, तुम सबसे आगे हो जाओगे।

  जीसस ने कहा है, जो यहां सबसे पीछे हैं, वे मेरे प्रभु के राज्य में प्रथम हो जाते है। और लाओत्सु ने कहा है, मुझे कोई हरा न सकेगा, क्योंकि मुझे जीत की कोई आकांक्षा नहीं है।

ऐसी विजय अंतिम हो जाती है, परम हो जाती है। जीवन का यह सूत्र बड़ा बहुमूल्य है। जिसने इसे जाना, उसने बहुत कुछ जाना। और जो इसे चूकता रहा, वह जीवन के आसपास चक्कर मारता रहेगा भिखमंगे की तरह, वह कभी इस महल में प्रवेश न पा सकेगा।

एस धम्‍मो सनंतनो, भाग -4
-ओशो

Jnani

“The jnani has attained Liberation even while alive, here and now. It is immaterial to him as to how, where and when he leaves the body. Some jnanis may appear to suffer, others may be in samadhi; still others may disappear from sight before death. But that makes no difference to their jnana. Such suffering is apparent, seems real to the onlooker, but is not felt by the jnani, for he has already transcended the mistaken identity of the Self with the body”…..in the divine words of Bhagawan Sri Ramana Maharshi. Hara Hara Mahadeva

Bhagwad Geeta Marathi

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Who m i ?

It is only when the subtle mind is externalized through the activity of the  intellect and the sense-organs that gross name and form constituting the world appear. When, on the other hand, the mind stays firmly in the Heart, they recede and disappear. Restraint of the outgoing mind, and its absorption in the Heart,  is known as introversion (antarmukha-drishti). The release of the mind, and its emergence from the Heart is known as bahirmukha-drishti (objectiveness).

If in this manner the mind becomes absorbed in the Heart, the ego or 'I',  which is the centre of the multitude of thoughts, finally vanishes and pure Consciousness or Self, which subsists during all the states of the mind, alone  remains resplendent. It is this state, where there is not the slightest trace of the 'I'-thought, that is the true Being of oneself. And that is called Quiescence or Mouna (silence).

~ Sri Ramana Maharshi

...from "Who Am I?" / "Nan Yar?"

quotes

Bhagwad Geeta 7

Happiness

"True happiness cannot be found in things that change and pass away. Pleasure and pain alternate inexorably. Happiness comes from the self and can be found in the self only. Find your real self (swarupa) and all else will come with it."
Nisargadatta Maharaj

Papaji

Papaji Says:  "A man who has no concept in the mind is the sure winner of Enlightenment."
https://play.google.com/store/apps/details?id=com.papajidaily

Sage

There is something in this man that holds my attention as steel filings are held by a magnet. I cannot turn my gaze away from him. My initial bewilderment, my perplexity at being totally ignored, slowly fade away as this strange fascination begins to grip me more firmly. But it is not till the second hour of the uncommon scene that I become aware of a silent, resistless change which is taking place within my mind. One by one, the questions which I have prepared in the train with such meticulous accuracy drop away. For it does not now seem to matter whether they are asked or not, and it does not seem to matter whether I solve the problems which have hitherto troubled me. I know only that a steady river of quietness seems to be flowing near me, that a great peace is penetrating the inner reaches of my being, and that my thought-tortured brain is beginning to arrive at some rest.

From Paul Brunton's, Search in Secret India

Bhagwad Geeta 6

Truth

Papaji Says:  "All that you are attached to, all that you love, all that you know, someday will be gone.

Knowing this, and that the world is your mind which you create, play in, and suffer from, is known as discrimination.

Discriminate between the Real and the Unreal, the known is unreal and will come and go. So stay with the Unknown, the Unchanging, the Truth."
https://play.google.com/store/apps/details?id=com.papajidaily

Bhagwad Geeta 5

Bhagwad Geeta 4

Action

What action remains to be done by that great yogi whose mind has been extinguished, and who rests in his own true and transcendent state of Being?

('Upadesa Saram', v. 15)
~ Ramana Maharshi

Bhagwad Geeta 3

Bhagwad Geeta 2

Sage story Turiya

Devotee: “It (the story of the only lie Bhagavan ever told his aunt in order that he could depart to Arunachala) means that for doing a great thing, sometimes a lie has to be told!”

Bhagavan: “Yes. When it is for the welfare of the world and when the exigencies of the situation demand it, it has to be done. It can’t be helped. Where is the question of telling a lie? Some force makes one say so. So long as there is a purpose, there is need of action. When there is no purpose, no action is needed. In this case, we can avoid action in the same way as was done by the sage in “The Sage and Hunter” story in the Yoga Vasishtam.”

Devotee: “What is that story?”

Bhagavan: “In a forest, a sage sat motionless and in silence. His eyes however were open. A hunter hit a deer and as it was running away, he began pursuing it and when he saw the sage, he stopped. The deer had run in front of the sage, and hidden itself in a bush nearby. The hunter could not see it and so asked the sage: ‘Swami, my deer has come running this way. Please tell me where exactly it has gone.’ The sage said he did not know. The hunter said, ‘It ran in front of you. Your eyes were open. How could you say you do not know?’ To that the sage replied, ‘Oh my friend! We are in the forest with universal equality. We do not have ahankara (the 'I'-sense, ego-self). Unless you have ahankara, you cannot do things in this world. That Ahankara is the mind. That mind does all things. It also makes all the sense organs work. We certainly have no mind; it disappeared long ago. We do not have the three states, the states of waking, dream and deep sleep. We are always in the fourth or Turiya state. In that state nothing is seen by us. That being so, what can we say about your deer?’ Unable to understand what the sage was saying, the hunter went his way thinking they were all the words of a mad man.”

(From 'Letters from Sri Ramanasramam' 230)

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Jnanayoga

Jnanayoga or the Yoga of knowledge 18 - b
Even here is the mortal plane conquered by those whose mind is established in unity ; since the Absolute is untouched by evil and is the same to all , hence they are established in the Eternal . Just as a ghost remains amongst people without being seen , he is not recognized by the world , although he dwells in the body . Just as when water is kissed by the wind , it dances on water and gets a different name , namely a wave , so he bears a name and a form , but he has truly become Brahma { supreme soul } , in as much as his mind has attained equanimity towards all . The Lord said O Arjuna , I shall tell you in brief the characteristics possessed by a person with equable mind . He who , with firm intellect and free from doubt , rejoices not on obtaining what is pleasant and does not feel perturbed on meeting with the unpleasant , that knower of Brahm lives eternally in identity with Brahm . Just as mountain is not carried away by a flood of mirage , he is not moved by good  or bad happenings . He has truly known the essence of equanimity ; he has become one with Brahm , so said Krishna to Partha .
He whose mind remains unattached to sense -objects , derives through meditation the Sattvika { good } joy which dwells in the mind ; then that Yogi , having completely identified himself through meditation with Brahm , enjoys eternal Bliss . As his mind is surfeit with the boundless joy of the Self , he does not turn to the external sense organs . Tell me , if the Chakora bird has feasted on the sweet rays of the moon from the plate of lotus petals , will it deign to chew the desert sand ? So if a person who has attained to the bliss of Self , forsakes sense - objects , is there any need to talk about it ? Now think very clearly as a matter of curiosity about those who are dazzled by the sensuous pleasures . The pleasures which are born of sense - contacts are verily a source of suffering only { though appearing as enjoyable to worldly - minded people } . They have a beginning and an end { they come and go } ; Arjuna , it is for this reason that a wise man does not indulge in them {5 / 22 } . Those who have not known the Self and are ignorant of Bliss , alone think these sense - objects to be delectable . But if you still maintain that one derives happiness from sense - objects , then why cannot worldly affairs be carried on in the flash of lightning ? Tell me , if one can ward off the sun , the wind and the rain by taking shelter under a cloud , then why should one build three - storeyed houses ? Just as the planet Mars is called auspicious { mangala } or the mirage is called water , likewise misleading is the talk of happiness from the sense - objects . Tell me , can the shadow of the cobra's hood give a cooling sensation to the mouse ? Just as the bait is good so long as the fish does not swallow it , so is the contact with the sense - objects . Know this to be undoubtedly true .
He alone , who is able to withstand , in this very life before casting off this body , the urges of lust and anger , is a Yogi , and he alone is a happy man . He who has happiness , joy and light within , that Yogi becomes one with Brahm and finds eternal Bliss . In Brahm the Sages find Bliss , with their sins destroyed and doubts cleared , who after controlling their minds , devote themselves to the good of all beings . Beatitude of God is near to the austere souls , who are subdued in mind , who are free from desire and anger and who have known the Self . Those who have withdrawn their minds from the sense - objects and subdued them , they do not wake up again from the state of Bliss . Know that they are the persons who have become the Supreme Brahm itself , which is the mainspring of the knower of Self .
He who sees that all actions are performed in every-way by nature { Prakriti } and the Self as the non - doer , he alone verily sees {  13 / 29 } .

Yogi

What action remains to be done by that great yogi whose mind has been extinguished, and who rests in his own true and transcendent state of Being?

('Upadesa Saram', v. 15)

Body

"So long as you identify yourself with the body, you can never escape sex-thought and distraction. It is only when you realise that you are formless Pure Awareness that sex distinction disappears for good and that is brahmacharya, effortless and spontaneous.”
BHAGAVAN
'Surpassing Love and Grace'

Self

The presence and play of emotions are not a measure of the Pure Awareness you are. The one who has awakened to the Truth, is no longer identified with any object, thought, person or emotion. They do not suffer any disappointment for they are free from expectations. They are one with the natural flow of manifestation, with the natural dance of the cosmic energy as it appears in these bodies. Although conditioning may still manifest, there is no inner association with that. Thus, they remain naturally free. Without identifying with personal memory, all the noise of conditioning dissolves. The very concept of conditioning, itself recognised as mere thought, gradually fades away.

-Sri Mooji-

Bhagwad Geeta 1

Reality

REALITY

Understand [well] that the world-scene of empty names and forms, comprising the objects of the five senses perceived in the perfectly pure swarupa, the Supreme Self, is merely the divine sport of the mind-maya that arises as an imaginary idea in that swarupa, being-consciousness.
                                             - Guru Vachaka Kovai v. 22

Question: Are names and forms real?

Bhagavan: You won’t find them separate from adhistana [the substratum]. When you try to get at name and form, you will find reality only. Therefore attain the knowledge of that which is real in all three states [waking, dreaming and sleeping].
              -The Power of the Presence, part one, pp. 251-2

Do not get confused by abandoning the state of clarity, the swarupa perspective, and then pursue appearances, taking them to be real. That which appears will disappear, and hence it is not real, but the true nature of the one who sees never ceases to exist. Know that it alone is real.
                                              - Guru Vachaka Kovai v. 25

Guru's grace

CONVERSATIONS WITH ANNAMALAI SWAMI

Q: Does the Guru's grace burn up karma? Can the Guru take away some of our past bad karma?

AS: I served Bhagavan for many years. By doing a lot of service to Bhagavan with all my heart and my full mind, the karmas of my previous lives were erased easily. It was all through his grace.
When this period was over Bhagavan told me, 'Your karmas are
finished'. I did not expect Bhagavan to give me such a great
blessing.

Finding a great Guru like Bhagavan depends on one's karma.
One cannot hope to find such a Gum unless one has done tapas in previous lives.

The path of jnana is for those who only have a little karma left.
Those who still have many karmas to undergo cannot follow the
path of jnana successfully because they don't have the capacity to be still and quiet. Only those who have learned how to be still can abide in the Self.

LWB, p. 306

Wisdom

Equanimity is the essence of perfection, and a man of wisdom is in perfect steadiness and balance. He craves nothing, nor does he strive to acquire anything new. To have or not have, both are equal to him, because he is beyond both, living a life of inward peace, which is totally independent of all environments.

- Swami Chinmayananda.

<3

bhagwad geeta 17

Sage of Arunachla

Over a period of more than half a century, some of the greatest yogis and sages of India and even a few Shankracharyas had the good fortune to visit the Sage of Arunachala, also known as Bhagavan Sri Ramana Maharshi. The list of luminaries who sought Bhagavan’s grace over a period of 53 years would be too long to recite in this short piece.

So here was Sri Ramana, always sitting virtually naked except for a loin cloth. The sage of Arunachala was free of any aspirations for material comfort and led a humble life of poverty in the caves with a few devotees who gathered around him.  His life was one of simplicity and worship, of walking around Arunachala the holy mountain, and explaining the teachings of Self-Inquiry to those who visited him.

Although having nothing, Sri Ramana was serene, content, and care free. The yogis with the psychic and mystical powers and learned men of great knowledge and wisdom bowed before him. They knew they were in the presence of a great and a unique Sage.  A true Self-Realized master was sitting there in pure and perfect stillness before them.

After Sri Ramana arrived in Arunachala in his 17th year, he never felt the desire to go anywhere and give lectures, darshan, satsang and so forth. For 53 years, he stayed near the vicinity of Arunachala as a community gradually gathered around him.

The first few years at Arunachala, Sri Ramana was in perpetual samadhi as if one deeply intoxicated. Gradually his state of consciousness normalized to interact with others. Sri Ramana adapted to the people and the environment around him. He was completely natural in his expressions. Appearing ordinary in all ways, Bhagavan Ramana was full of life, humor, laughter.

Yet a silence that was the epitome of serene beauty was his eternal companion and was felt by the devotees.

One time, someone came to visit Sri Ramana while he was sitting all alone in front of his cave. The person asked Bhagavan “Where is the Swami”?  (Sri Ramana was sometimes referred to as the Swami and other times as Bhagavan. Swami is a common term used to refer to a holy person in India). Sri Ramana said that the Swami had gone out somewhere.

That was Sri Ramana’s way. He did not consider himself any Swami or different than anyone. So the person left and was climbing down the hill to go back to town when he ran into a Ramana devotee. This visitor told the devotee that although he visited Swami’s cave, he could not locate the Swami.

This long time devotee of Bhagavan then took this visitor to Ramana. The devotee pointed to Bhagavan Ramana and said,  “This is the Swami”!

The visitor had his Darshan of Sri Ramana, got his blessings, and then left.

The devotee who had brought the visitor back to Ramana now took Bhagavan to task.  The devotee asked Sri Ramana why he tricks people like that and tells them that the Swami has gone out somewhere when He is the Swami that they have come to see!!

Sri Ramana said, “what am I supposed to do, wear a bell around my neck or have a label posted on my forehead saying here is the Swami”!

Ramana was the most natural Guru. His power and grace to open the Heart and make the devotees realize their own being was literally overwhelming.

Poor illiterate devotees who knew nothing of yoga, meditation, or the fine points of scriptures but were lucky enough to get his instructions on cooking and other minor things have recounted the old days. Many devotees said things like “He used to make us like Himself”.

It means that Sri Ramana would make them see their own Self in an instant, bypassing all spiritual practices! Sri Ramana is known as the Sage of Arunachala and had no equals.

The Heart had manifested in the human form as Bhagavan Sri Ramana Maharshi. He was simply present and his presence was the Heart-Presence. It opened the hearts of others.

In a very real way Sri Ramana made the devotees like his own Self, the very Heart of Existence.
~ Luthar
https://luthar.com/2010/04/20/sage-of-arunachala_sri-ramana-maharshi/

भगवद गीता

||    साधनचतुष्टय - सम्पन्न ही ज्ञानयोग के अधिकारी    ||
भगवान गीता [  श्लोक १३ /  २४ ]  में आत्मसाक्षात्कार का वर्णन करते हुए कहते हैं  "  उस परमात्मा को कितने ही मनुष्य तो शुद्ध हुई सूक्ष्म बुद्धि से ध्यान के द्वारा हृदय में देखते हैं ; अन्य कितने ही ज्ञानयोग के द्वारा और दूसरे कितने ही कर्मयोग के द्वारा देखते हैं अर्थात प्राप्त करते हैं |"  यहाँ [  ६ / ११ - १३ श्लोक में बतलाई हुई विधि के अनुसार ]  ध्यानयोग से बुद्धि की शुद्धि करने की बात कही गई है |  उस विशुद्ध सूक्ष्म और तीक्ष्ण बुद्धि से जो हृदय में परब्रह्म परमात्मा का साक्षात्कार किया जाता है , वही ध्यान द्वारा आत्मा से आत्मा में आत्मा को देखना है |  ज्ञानयोग को भगवान ने देहधारियों के लिए कठिन बताया है |  तुलसीदासजी ने कहा है "  कहत कठिन , समझत कठिन , साधन कठिन विवेक "  अर्थात ज्ञानमार्ग अन्य मार्गों से बहुत कठिन है |  इसके द्वारा जो आत्मा और परमात्मा के अभेद का प्रत्यक्ष होकर ब्रह्म का अभिन्नभाव से प्राप्त हो जाना है , वही ज्ञानयोग के द्वारा आत्मा को आत्मा में देखना है | परन्तु ज्ञानयोग का यह साधन साधनचतुष्टय -सम्पन्न अधिकारी के द्वारा ही सुगमता से किया जा सकता है |  इसमें विवेक , वैराग्य ,शटसंपत्ति और मुमुक्षुत्व -  ये चार साधन होते हैं: - [१ ]  विवेक -  विवेक का अर्थ है तत्व का यथार्थ अनुभव करना |  सब अवस्थाओं में और प्रत्येक वस्तु में प्रतिक्षण आत्मा और अनात्मा का विश्लेषण करते - करते यह विवेक - सिद्धि प्राप्त होती है |  ' विवेक '  का यथार्थ उदय हो जाने पर सत और असत एवं नित्य और अनित्य वस्तु का क्षीर - नीर - विवेक की भाँती प्रत्यक्ष अनुभव होने लगता है |
[ २ ]  वैराग्य -  विवेक द्वारा सत - असत और नित्य - अनित्य का प्रिथकीकरण हो जाने पर असत और अनित्य से सहज ही राग हट जाता है , इसी का नाम ' वैराग्य ' है | मनमें भोगों की अभिलाषाएँ बनी हुई हैं और ऊपर से संसार से द्वेष और घृणा कर रहे हैं , इसका नाम ' वैराग्य ' नहीं है |  वैराग्य यथार्थ में आभ्यंतरिक अनासक्ति का नाम है |  जिनको सच्चा वैराग्य प्राप्त होता है , उन पुरुषों के चित्त में ब्रह्मलोक तक के समस्त भोगों में तृष्णा और आसक्ति का अत्यंत अभाव हो जाता है |  जब तक ऐसा वैराग्य न हो , तब तक समझना चाहिए की विवेक में त्रुटि रह गई है |  विवेक की पूर्णता होने पर वैराग्य अवश्यम्भावी है |
[ ३ ]  शट - सम्पत्ति -  इन विवेक और वैराग्य के फलस्वरूप साधक को छ:  विभागोंवाली एक परमसम्पत्ति मिलती है -  [ १ ] शम - मनका पूर्णरूप से निगृहीत , निश्चल और शांत हो जाना ही ' शम '  है |  विवेक और वैराग्य की प्राप्ति होने पर मन स्वाभाविक ही निश्चल और शांत हो जाता है |  [ २ ]  दम -  इन्द्रियों का पूर्णरूप से निगृहीत और विषयों के रसास्वाद से रहित हो जाना ' दम ' है |  [३ ] उपरति -  विषयों से चित्त का उपरत हो जाना ही उपरति है |  जब मन इन्द्रियों को विषयों में रसानुभूति नहीं होगी , तब स्वाभाविक ही साधक की उनसे उपरति हो जायेगी |  यह उपरति भोगमात्र से - केवल बाहर से ही नहीं , भीतर से - होनी चाहिए |  [ ४ ]  तितिक्षा -  द्वन्द्वों को सहन करने का नाम तितिक्षा है | यद्यपि सर्दी - गर्मी , सुख - दू:ख , मान - अपमान आदि का सहन करना भी ' तितिक्षा ' है ; परन्तु विवेक , वैराग्य और शम , दम , उपरति के बाद प्राप्त होने वाली तितिक्षा तो इससे कुछ विलक्षण ही होनी चाहिए |  द्वन्द्व- जगत से ऊपर उठकर , साक्षी होकर द्वन्द्वों को देखना , यही वास्तविक तितिक्षा है |  [ ५ ]  श्रधा -  आत्मसत्ता में प्रत्यक्ष की भांति अखंड विश्वास का नाम ही श्रधा है |  पहले शास्त्र , गुरु और साधन आदि में श्रधा होती है ; उससे आत्मश्रधा बढती है |  परन्तु जब तक आत्मस्वरूप में पूर्णश्रधा नहीं होती , तब तक एकमात्र निष्कल , निरंजन , निराकार , निर्गुण ब्रह्म को लक्ष्य बनाकर उसमें बुद्धि की स्थिति नहीं हो सकती |  [ ६ ]  समाधान - मन और बुद्धि का परमात्मा में पूर्णतया समाहित हो जाना - जैसे अर्जुन को गुरु द्रोण के सामने परीक्षा देते समय वृक्ष पर रखे हुए नकली पक्षी की केवल आँख ही दिखाई पडती थी , वैसे ही मन और बुद्धि को निरंतर एकमात्र लक्ष्यवस्तु ब्रह्म के ही दर्शन होते रहना - यही समाधान है |
[ ४ ]  मुमुक्षुत्व -  उपरोक्त सभी योग्यताएँ प्राप्त होने पर साधक अविद्या के बंधन से सर्वथा मुक्त होना चाहता है और वह सब ओर से चित्त हटाकर , किसी ओर भी न देखकर , एकमात्र परमात्मा की ओर ही दौड़ता है |  उसका यह तीव्र साधन ही , परमात्मा - प्राप्ति की लालसा का परिचय देता है |  यही मुमुक्षुत्व है | 
ज्ञानयोग का वर्णन गीता [  २ / ११ - ३० ]  में विस्तारपूर्वक किया गया है |  उपरोक्त कठिनता को देखते हुए ही भगवान ने देहधारियों के लिए निष्काम - कर्मयोग का सुगम साधन बताया है |  तथा शरणागति [  अनन्यभक्ति ]  को सर्वोत्तम साधन बताया है | 
||            इत्ती       ||

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Spiritual quotes

Spiritual quotes

Nothing

GURU VACHAKA KOVAI

HUMILITY

“In fact you must become nothing…”

496 God humbly and enthusiastically worships all beings at all times as though taking upon himself for all time menial service to them. Is it not because of this that he has become privileged to receive the great and pre-eminent forms of worship performed each day by all the beings of all the worlds?

497 As devotees of God see only their own Self in everything, they behave with humility towards all of them. But since God humbles himself even before his devotees, He has attained, as his nature, that state in which there is nothing inferior to him. Is it not because of the supremacy of this extreme humility that He has attained the state of God?

Muruganar: The implication is that the proper way to attain the state of God is to remain subsided, without the ego.

On many occasions Bhagavan told me [Annamalai Swami]:

'Become envious of anyone lower than you. You must become very small. In fact you must become nothing. Only a person who is nobody can abide in the Self Bhagavan often spoke to us about the necessity of humility. On another occasion he told me, 'No one should be our inferior. One who has learned to be the inferior will become superior to all.’

- Living by the Words of Bhagavan