1

If you are alive there is inconvenience.

 If you are alive there are challenges.

 If you are alive then every moment you

 have to face reality, encounter reality. 

Every moment you have to be ready to change and to move. 

Reality has no security and that is its beauty.

 Life has no security and that is its beauty. 

Because there is no security, there is adventure. 

Because the future is unknown,

 nobody knows what is going to happen the next moment. 

That's why there is challenge, growth, adventure.

 If you miss adventure, you miss all.

 If your life is not that of an adventure, 

of a search into the unknown,

 then you are living in vain.

0sho

Words of Anandamayi Ma

Mother says 

“With earnestness, love and goodwill carry out life’s everyday duties and try to elevate yourself step by step. 

In all human activities let there be a live contact with the Divine and you will not have to leave off anything. 

Your work will then be done well and you will be on the right track to find the Master.

🕉 Words of Anandamayi Ma

happening

You are not what is happening.  

You are not to whom it is happening.  

You are THAT which remains unchanged, ever present and self-existent.  

Bhagvan Sri Ramana Maharshi says: 

Let what comes come, 

let what goes go.

Why do you worry?

5

From the standpoint of Truth there never was any fruit to be obtained by making spiritual efforts, there is nothing to be acquired, and whatever IS has always been there.

**********************

Self-enquiry is essentially an investigation into the true nature of man because, whatever he may think of the world outside and whatever he may conceive of as God the creator, it is conjecture and conceptualization based on the only thing of which he can be certain, the only thing he actually knows, that he exists, that he is present, that he lives by the feeling of BEING.

Ramesh Balsekar 

28 November

4

बाहर का व्यर्थ होगा तभी तो तुम भीतर देखोगे। जब तक बाहर तुम्हें सार्थक मालूम हो रहा है तब तक भीतर तुम जाओगे क्यों? कंकड़—पत्थरों में हीरे मालूम हो रहे हैं तो तुम कंकड़—पत्थर बीनोगे। अगर बाहर सब कंकड़ पत्थर है, फिर क्या करोगे? फिर भीतर जाना ही होगा! और जब जाना ही होता है तभी लोग जाते हैं। जब सब तरफ से हार जाते हैं, तभी लोग जाते हैं। पराजय पूरी होनी चाहिए। उदासी समग्र होनी चाहिए। इसी उदासी से आनंद का जन्म होता है।

यहां सब व्यर्थ हो जाता है।

तुमने धन कमाया, वह भी एक दिन व्यर्थ हो जाएगा। जितनी जल्दी समझ में आ जाए, उतना अच्छा। तुमने यहां प्रेम किया, वह भी उखड़ जाएगा, वह भी टूट जाएगा। जिनसे तुमने प्रेम किया वे भी मरणधर्मा हैं। तुम भी मरणधर्मा हो। यहां के नाते—नदी—नाव—संयोग हैं। क्षणभंगुर के हैं। थोड़ी देर टिकते हैं, पानी के बबूले हैं—पानी केरा बुदबदा। कितनी देर टिकेगा? जब तक है तब तक हो सकता है सूरज की रोशनी में चमके, इंद्रधनुष दिखायी पडे पानी के बुलबुले में, लेकिन कितनी देर? टूटने को ही है। टूटना सुनिश्चित है। उसके होने में ही टूटना छिपा है। यहां बड़े सपने तुमने देखे हैं—प्रेम के, पद के, प्रतिष्ठा के—वे सब उखड़ जाएंगे।

अथातो भक्ति जिज्ञासा-2/28

ओशो

3

From the standpoint of Truth there never was any fruit to be obtained by making spiritual efforts, there is nothing to be acquired, and whatever IS has always been there.

**********************

Self-enquiry is essentially an investigation into the true nature of man because, whatever he may think of the world outside and whatever he may conceive of as God the creator, it is conjecture and conceptualization based on the only thing of which he can be certain, the only thing he actually knows, that he exists, that he is present, that he lives by the feeling of BEING.

Ramesh Balsekar 

28 November

2

1

attachments

Dying to your own attachments is a beautiful death. Because this death releases you into real life. You have to die as a seed to live as a tree. ~Mooji

freedom

If you want to know if you are

on the right 'path'....is when

you are going to be tested.

You will be tested because

you dare to choose freedom.

You cannot win a fight

after it is finished;

you must finish the fight...

then YOU ARE FREE.

When it’s time to wake up,

your lions will come.

And then what are you going to do?

Fight lions?

You have to make a choice;

and your choice will show

whether you are ready.

You have to keep

seeing/keep pulling back

looking that you are the WITNESS,

you are NOT THE FIGHTER.

~Mooji

thinker give power to thoughts

No thought has power. You have power.

And when you identify and believe in the thought

you give power to the thought.

It is the thinker of the thought 

that gives power to the thought.

Let's find out what the thinker is.

Can anybody catch the thinker of the thought?

The thinker of thought is also a thought,

but it's not any regular little thought, 

it's not a common thought,

this is a "five star thought".

Because it is more intimate to the being,

because the thinker the thought also arises as "I".

"I believe" and 

"this thought is causing me trouble",

"I want something different", 

"I am tired of thoughts,"...

Who is speaking this things?

You have to look! Everybody is assuming:

"This thinker is 'me'" and when you say 'me' 

you don't question. You assume this is a fact.

But here in Satsang it is questioned:

Can you find the thinker?

~ Mooji

...from a recorded Satsang, Tiruvannamalai/India - 2010-02-07

quotes

समर्पण

मनुष्य परमात्मा की यात्रा पर दो ढंग से निकल सकता है। एक तो अकड़ से, कि पाकर रहूंगा; संकल्प से; वह अहंकार की ही यात्रा है। वह अहंकार का ही सूक्ष्म रूप है। और दूसरा मार्ग है कि अपने को मिटा दूंगा, तेरी राह पर अपने को मिटा दूंगा, तेरी राह पर गर्दे—गुबार होकर मिट जाऊंगा; वह समर्पण का मार्ग है। और जो समर्पण करने को राजी है, उनके हाथ में वह विराट ऊर्जा लग जाती है जो प्रेम में छिपी है।

अथातो भक्ति जिज्ञासा-31

ओशो

mind

The darkness that you see when you close your eyes, that is the shadow of the Guru's Grace ; don't forget it, always keep in mind.

Take rest in the shadow.

Ultimately, everything merges into Self.

Nisargadatta Maharaj

para bhakti

Sri Bhagavan read out, 

from the Prabuddha Bharata, 

Kabir's saying that  

all know that the 

drop merges into the ocean  

but few know that the 

ocean merges into the drop.... 

This is para bhakti....

Ramana Maharshi...

osho

Osho Says:  "The greater a person is, the more time it takes for people to recognize him -- because when a great person is born, there are no criteria to judge him by, there are no maps to find him with. He has to create his own values; by the time he has created the values, he is gone. 

It takes thousands of years for a creative person to be recognized, and then too it is not certain. There have been many creative people who have never been recognized. It is accidental for a creative person to be successful. 

For an uncreative, destructive person it is more certain. So if you are seeking something else in the name of creativity, then drop the idea of being creative. At least consciously, deliberately, do whatsoever you want to do. Never hide behind masks. 

If you really want to be creative, then there is no question of money, success, prestige, respectability -- then you enjoy your activity; then each act has an intrinsic value. You dance because you like dancing; you dance because you delight in it. If somebody appreciates, good, you feel grateful. If nobody appreciates, it is none of your business to be worried about it. 

You danced, you enjoyed -- you are already fulfilled. But this belief of being uncreative can be dangerous -- drop it! Nobody is uncreative -- not even trees, not even rocks. 

People who have known trees and loved trees, know that each tree creates its own space, each rock creates its own space. It is like nobody else's space. 

If you become sensitive, if you become capable of understanding, through empathy, you will be tremendously benefited. 

You will see each tree is creative in its own way; no other tree is like that -- each tree is unique; each tree has individuality, each rock has individuality. Trees are not just trees -- they are people. Rocks are not just rocks -- they are people. 

Go and sit by the side of a rock -- watch it lovingly, touch it lovingly, feel it lovingly."

Osho-A sudden clash of thunder talk#4

CONSCIOUS IMMORTALITY

CONSCIOUS IMMORTALITY

Q: How can I keep the idea of that real state always before me?

M: Because you are not able to hold onto that single idea, because you are not firm, you think you are a body! 

The idea that you must go to Tiruvannamalai and see the Maharshi is only a function of the intellect. 

No help is required. You are already in your original state; how can anyone help you to arrive where you already are? 

The help given is really to clear out your wrong notions. The great ones, the gurus can help only by removing the obstacles in your way.

ध्यान नशा

सबसे बड़ा नशा ➖ध्यान्

***********🔴*********

कुछ तो मेरा खयाल करो, मैं नशे में हूं .

तुम मेरे आस-पास रहो, मैं नशे में हूं

डरता हूं धूप वक्त की झुलसा न दे मुझे

तुम गेसुओं के साए करो, मैं नशे में हूं

अब मुझको कोई शर्ते-अदब याद नहीं है

दुनिया को मुझसे दूर रखो, मैं नशे में हूं

मुझको कहां है होश कि खुद भी सम्हल सकूं

तुम तो सम्हल-सम्हल के चलो, मैं नशे में हूं‼

ये क्या कि दो ही घूंट पीए और बहक उठे

बदनाम मयकशी न करो, मैं नशे में हूं

जब तक भी होश में था, बड़ा खाकसार था

अब मेरा एहतराम करो, मैं नशे में हूं

कुछ  तो  मेरा  खयाल  करो,  मैं  नशे  में  हूं ‼

तुम पूछते हो, मेरा काम क्या है। मेरा काम एक ही: तुम्हारा नशा तोड़ना। और तुम्हारा यह नशा टूट जाए तो तुम्हें उस नशे की तरफ ले चलना, जो पीओ एक बार तो फिर कभी टूटता नहीं।

अभी तुम बहुत तरह के नशों में जी रहे हो--धन का, पद का, प्रतिष्ठा का। ये सब नशे छोड़ देने हैं। और एक नशा पी लेना है--ध्यान का, समाधि का। एक शराब समाधि की। और एक घूंट काफी है। एक घूंट सागर के बराबर है। एक घूंट पीया कि नशा फिर कभी उतरता ही नहीं। और नशा भी ऐसा नशा कि बेहोशी भी आती है और होश भी आता है। साथ-साथ आते हैं, युगपत आते हैं। एक तरफ होश, एक तरफ बेहोशी। और तभी मजा है। जब बेहोशी के बीच होश का दीया जलता है, जब तुम नाचते भी हो मस्ती में और भीतर कोई ठहरा भी होता है, जब बाहर तो तुम्हारा नृत्य मीरा का होता है और भीतर तुम्हारा ठहराव बुद्ध का होता है--तब मजा है। तब जिंदगी आनंद है, तब जीवन उत्सव है।

मेरी दृष्टि में, उस क्षण ही अनुभव होता है कि परमात्मा है। उसके पहले लाख मानो, मानने से कुछ भी नहीं होता है। उस क्षण जाना जाता है। और जिसने जाना उसके जीवन में सौभाग्य की घड़ी आ गई।

जो मेरे पास इकट्ठे हैं, उनको पुराने नशे से अलग करना है और नया नशा दे देना है। यह भी कोई काम नहीं। यह भी मेरी मौज, यह भी मेरा मजा, यह भी मेरी मस्ती। इसलिए किसी का नशा टूट जाए तो ठीक; न टूटे तो मैं नाराज नहीं। टूट जाए तो शुभ; न टूटे उसकी मर्जी।

आज इतना ही।

ओशो

आपुई गई हिराय

enlightened man

Question 3 

WHAT CONSTITUTES THE BEHAVIOUR OF AN ENLIGHTENED MAN?

 

An enlightened man is all emptiness. What constitutes emptiness? It has no 'constitutes' in it; hence it is empty. A man who is enlightened has no character. 

Let me repeat it: an enlightened man has no character at all. He lives from moment to moment. He has no character to follow; he has no structure around him. A character is a structure, a character is armor. An enlightened man has no character. Let me say he is characterless. 

But try to understand me -- because he has no structured consciousness. He HAS consciousness but the structure has been dropped. He's neither Hindu nor Mohammedan nor Christian. He is neither good nor bad, neither moral nor immoral, neither this nor that. He simply is. All duality has disappeared. You cannot evaluate him; you cannot categorize him; you cannot put him into any pigeon-holes of your logic. He exists like emptiness -- nothingness he is. And out of that nothing, every moment the miracle -- that he goes on functioning without any armor around him, without any structure. He goes on flowing. 

It is difficult for you to understand, because you cannot think how you would function without a structure. If you don't have any morality conditioned on you, how will you behave morally? -- It seems difficult for you. It is just like saying to a blind man that we walk without groping. The blind man says, "I cannot believe you. How can one walk without groping? Groping is a must."

~OSHO~

Come Follow to You, Volume 3_10 Chapter 

Reflections on Jesus of Nazareth 

Chapter_6: A man who is enlightened has no masks

screen

(183) THE SCREEN

Yesterday afternoon, a devotee approached Bhagavan and said, “Swami, for one who has realized his Self, it is said that he will not have the three states of wakefulness, dream and deep sleep. Is that a fact?”

Bhagavan said kindly, “What makes you say that they do not have the three states? In saying that ‘I had a dream; I was in deep sleep; I am awake’, you must admit that you were there in all the three states. That makes it clear that you were there all the time. If you remain as you are now, you are in the wakeful state. This becomes hidden in the dream state, and the dream state disappears when you are in deep sleep.

You were there then, you are there now, and you are there at all times. The three states come and go, but you are always there. 

It is like a cinema. The screen is always there. Several types of pictures appear on the screen and disappear. Nothing sticks to the screen; it remains a screen. Similarly, you remain your own Self in all the three states. If you know that, the three states will not trouble you, just as the pictures which appear on the screen do not stick to it. That means that the three states will not stick to you. On the screen, you sometimes see a huge ocean with endless waves; that disappears. Another time, you see fire spreading all around; that too disappears.

The screen is there on both the occasions. Did the screen get wet with the water or did it get burned by the fire? Nothing affected the screen. In the same way, the things that happen during the wakeful, dream and sleep states do not affect you at all; you remain your own Self.”

The questioner: “Does that mean that, although people have all three states, wakefulness, dream and deep sleep,

these do not affect the people?”

Bhagavan: “Yes, that is it. All these states come and go.

The Self is not bothered; it has only one state.”

The questioner: “Does that mean that such a person will be in this world merely as a witness?”

Bhagavan: “That is so. For this very thing, Vidyaranya, in the tenth chapter of the Panchadasi, gives as example the light that is kept on the stage of a theatre. When a drama is being played, the light is there, which illuminates, without any distinction, all the actors, whether they be kings or

servants or dancers, and also all the audience. That light will be there before the drama begins, during the performance and also after the performance is over.

Similarly, the light within, that is, the Self, gives light to the ego, the intelligence, the mind and the lower mind

(ahankara, buddhi, chitta and manas) without itself being subject to processes of growth and decay. Although during deep sleep and other states, there is no feeling of the ego, that Self remains attributeless, and continues to shine of itself. That is the meaning. There will be no doubts whatsoever if one finds out who one is and what one is by Self-enquiry.”

- Letters from Sri Ramanasramam.

life

It is not only the way things happen around me.

 It is the way of the whole existence. 

You just wait, 

and everything happens at its right moment.

 Wait and watch.

0sho

happiness

Question: What is happiness?

What is called happiness is merely the nature of the Self. Happiness and the Self are not different. The happiness of the Self alone exists; that alone is real. There is no happiness at all in even a single one of the [many] things in the world. We believe that we derive happiness from them on account of aviveka [a lack of discrimination, an inability to ascertain what is correct]. When the mind is externalised, it experiences misery. The truth is, whenever our thoughts [that is, our desires] get fulfilled, the mind turns back to its source and experiences Self-happiness alone. In this way the mind wanders without rest, emerging and abandoning the Self and [later] returning within. The shade under a tree is very pleasant. Away from it the sun's heat is scorching. A person who is wandering around outside reaches the shade and is cooled. After a while he goes out again, but unable to bear the scorching heat, returns to the tree. In this way he is engaged in going from the shade into the hot sunshine and in coming back from the hot sunshine into the shade. A person who acts like this is an aviveki [someone who lacks discrimination], for a discriminating person would never leave the shade. By analogy, the mind of a jnani never leaves Brahman, whereas the mind of someone who has not realised the Self is such that it suffers by wandering in the world before turning back to Brahman for a while to enjoy happiness. What is called 'the world' is only thoughts. When the world disappears, that is, when there are no thoughts, the mind experiences bliss; when the world appears, it experiences suffering.

Who am I  

self

samadhi

3

Ego of a Jnani

A Jnani crushes the ego at it's source. It rises up again and again, for him too,  as for the ignorant, impelled by nature i.e. prarabdha. Both in the ignorant and the Jnani, ego sprouts up but with this difference: the former's ego when it rises up is quite ignorant of its source, or is not aware of it in deep sleep, in the dream and waking states, whereas a Jnani when his ego rises up, enjoys his transcendental experience with this ego, keeping his lakshya ( vision) always on it's source. His ego is not dangerous, it is only the ash skeleton of a burnt rope; although it possesses a form it is ineffective. By constantly keeping our lakshya on our source, our ego is dissolved.- Ramana Maharshi ( from 'Conscious Immortality')

2

1

12. Are there no other means for making the mind quiescent?

Other than inquiry, 

there are no adequate means. 

If through other means it is sought to control the  mind, 

the mind will appear to be controlled, but will again go forth. 

Through the control of breath  also, the mind will become quiescent; 

but it will be quiescent only so long as the breath remains  controlled, and 

when the breath resumes the mind also will again start moving and will wander as

impelled by residual impressions. 

The source is the same for both mind and breath. 

Thought, indeed,

is the nature of the mind. 

The thought “I” is the first thought of the mind; 

and that is egoity. 

It is from  that whence egoity originates that breath also originates. 

Therefore, 

when the mind becomes quiescent,

the breath is controlled, and 

when the breath is controlled the mind becomes quiescent. 

But in deep  sleep, 

although the mind becomes quiescent, 

the breath does not stop. 

This is because of the will of God, 

so that the body may be preserved and other people may not be under the impression that it is  dead. 

In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled.

Breath is the gross form of mind. 

Till the time of death, the mind keeps breath in the body; and 

when the body dies the mind takes the breath along with it. 

Therefore, 

the exercise of breath-control is only

an aid for rendering the mind quiescent (manonigraha); 

it will not destroy the mind (manonasa).

Like the practice of breath-control. meditation on the forms of God, 

repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent.

Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed, 

the mind will always be wandering. 

Just as when a chain is given to an elephant to hold  in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied  with a name or form it will grasp that alone. 

When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed  and strong; 

for such a mind Self-inquiry will become easy. 

Of all the restrictive rules, that relating

to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic  quality of mind will increase, and that will be helpful to Self-inquiry.

✅ Who Am I? (Nan Yar?)

The Teachings of Bhagavan Sri Ramana Maharshi

devotion

9

The present difficulty is that the man thinks that he is the doer. But it is a mistake. It is the Higher Power which does everything and the man is only a tool. If he accepts that position he is free from troubles; otherwise he courts them.

Sri Ramana Maharshi

8

Atman is realised with mruta manas (dead mind), i.e., mind devoid of thoughts and turned inward. Then the mind sees its own source and becomes That. It is not as the subject perceiving an object. When the room is dark a lamp is necessary to illumine and eyes to cognise objects. But when the sun is risen there is no need of a lamp, and the objects are seen; and to see the sun no lamp is necessary, it is enough that you turn your eyes towards the self luminous sun. Similarly with the mind. To see the objects the reflected light of the mind is necessary. To see the Heart it is enough that the mind is turned towards it. Then the mind loses itself and the Heart shines forth.

Sri Ramana Maharshi

Talk 99

8

7

5

Let what comes come. 

Let what goes go. 

Find out what remains.

~Sri Ramana Maharshi

4

Robert Adams: "Ramana Maharshi said to me,

“The only spiritual life you need is not to react.”

To be calm is the greatest asset in the world.

It’s the greatest siddhi, the greatest power you can have.If you can only learn to be calm you will solve every problem. This is something you must remember.When you are perfectly calm, time stops.There is no time, karma stops, samskaras stop.Everything becomes null and void.For when you are calm you are one with the entire energy of the universe and everything will go well with you.To be calm means you are in control.You’re not worried about the situation, the outcome.What is going to happen tomorrow.To be calm means everything is alright.There is nothing to worry about, nothing to fret over.This is also the meaning of the biblical saying,“Be still and know that I am God.”To be calm is to be still."

3

It is said one must be like in deep sleep while you are awake. It is not easy to convey this, it means that somehow your body is moving, reacting, even thoughts are moving, but you are the stillness behind them. It is already a fact actually. 

It depends on where you place your ‚I‘,  on where the ‚I’ is located. If the ‚I‘ is put as consciousness, what happens? Then you merely observe the functioning of manifestation. Including your own body. Including your own breath itself. Including your own seeing as part of the manifest functioning. But the seer is unmoving. 

It is not unmoving by effort, it’s nobody being still. There is peace, but there’s no peacekeeper. 

It is simply here. 

🕉 Mooji | Full stop is only for the one who transcended identity

2

Direct experience of samadhi can also be attained by devotion (bhakti) in the form of constant meditation (dhyana).

Kevala kumbhaka* with Self-enquiry, even without control of inhalation and exhalation, is an aid to this. If that becomes natural to one, it can be practised at all times even during worldly activity and there is no need to seek a special place for it.

Whatever a person finds suitable may be practised. If the mind gradually subsides, it does not matter if other things come or

go. 

In the Bhagavad Gita, Lord Krishna says that the devotee is higher than the yogi and that the means to Liberation is bhakti

(devotion) in the form of continuous or prolonged meditation on the Self, which is the sole Reality. 

Therefore if, somehow or other, we get the strength to rest the mind perpetually in Him,

why worry about other things?

- Words of Grace from Sri Ramana Maharshi

* The kevala kumbhaka type of breath-control is of such nature that the breathing subsides in the Heart even without control of inhalation and exhalation.

1

" Sometimes you feel you are knowing less and less, but actually something is expanding more and more.

You are experiencing more of yourself although you didn't become anything at all.

These are paradoxes that cannot be easily explained.

Trust.

You are coming to the edge of your personal existence, and are falling into the abyss of your own Self.

Say inside your heart, I am here for this alone.

In choosing freedom now, it is chosen forever..."

~ Mooji <3

atma bodha

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Ego of a Jnani

A Jnani crushes the ego at it's source. It rises up again and again, for him too,  as for the ignorant, impelled by nature i.e. prarabdha. Both in the ignorant and the Jnani, ego sprouts up but with this difference: the former's ego when it rises up is quite ignorant of its source, or is not aware of it in deep sleep, in the dream and waking states, whereas a Jnani when his ego rises up, enjoys his transcendental experience with this ego, keeping his lakshya ( vision) always on it's source. His ego is not dangerous, it is only the ash skeleton of a burnt rope; although it possesses a form it is ineffective. By constantly keeping our lakshya on our source, our ego is dissolved.- Ramana Maharshi ( from 'Conscious Immortality')

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1

8

Once Bhagavan was asked whether it was true that by the grace of the guru the highest state is reached in a moment. Bhagavan replied,

“Yes. If the disciple is in a ripe state, the ajnana (ignorance) will be removed only by the avalokana (look) of the guru.” 

He added, 

“The kripa (grace) flows towards one in proportion to one’s merit. If the vessel is small, the kripa received will be small; if the vessel is big, the kripa will be proportionately more.”

Once, going through an English daily as usual, Bhagavan read somewhat aloud a sensational report of a new invention and smiled. After a pause he gently remarked, “One may acquire any number of powers, but without realising the yathartha (truth) one cannot acquire mano shanti

(peace of mind). 

When someone asked, 

“What is yathartha?” 

Bhagavan replied, 

“That which exists always,” 

and added after a pause, 

“Peace is our swabhava (nature). Just as a person who keeps a number of things in a

room and complains that there is no space in the room, we say there is no peace. Is not the space obtained automatically when the things are removed?”

- Face to Face with Sri Ramana Maharshi Selected Excerpts from K.R.K. Murthi(140)

7

Self-Enquiry 

When the mind is divested of the qualities of darkness and activity by constant meditation, the Bliss of the Self will clearly

manifest within the subtle mind. 

Yogis gain omniscience by means of such mind-expanse. 

He alone who has achieved such subtlety of mind and has gained Realization of the Self is Liberated while still alive. 

The same state has been described in

Rama Gita as the Brahman beyond attributes, the one universal undifferentiated Spirit. 

He who has attained the unbroken eternal State beyond even that, transcending mind and speech, is called videhamukta; that is, when even the aforesaid subtle mind is destroyed, the experience of Bliss as such also ceases.

He is drowned and dissolved in the fathomless Ocean of Bliss and is unaware of anything apart. This is videhamukti. 

There is nothing beyond it. It is the end of all.

🕉 Words of Grace from Sri Ramana Maharshi

5

A young Mysorean asked:

D.: How did I get this body?

M.: You speak of ‘I’ and the ‘body’. There is the relationship between the two. You are not therefore the body. The question does not occur to the body because it is inert. There is an occasion when you are not aware of the body - namely, in deep sleep. The question does not arise then. Nevertheless you are there in sleep. To whom does the question arise now?

D.: The ego.

M.: Yes. The body and the ego rise up together and sink together. There is an occasion when you are not associated with the ego in deep sleep. 

Now you are associated with the ego. Of these two states which is your real state? You are present in sleep and the same “You” is present now too. 

Why should the doubt arise now and not then? 

You are right in saying that it is for the ego. You are not the ego. The ego is intermediate between the Self and the body. You are the Self. 

Find out the origin of the ego and see if the doubt persists.

Sri Bhagavan added after a few minutes: The answer, according to sastras, will be that the body is due to karma. 

The question will be how did karma arise? We must say “from a previous body” and so on without end. The direct method of attack is not to depend on invisible hypotheses but to ask 

“Whose Karma is it? 

Or whose body?” 

Hence I answered in this manner. This is more purposeful.

- Talks with Sri Ramana Maharshi. Talk 501.

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" When the false notion "I am the body" dies, what abides is what's worth having, the vast, bright, silent void, the Self. Why is it so? Because in truth the only state free from all pain and all desire is pure Self-Being."

Garland of Guru's Sayings

3

शरीर के तल पर सुख नहीं होता, सिर्फ कष्ट होते हैं या कष्ट का अभाव होता है। 

मन के तल पर सुख होता है, कष्ट नहीं होता, या सुख का अभाव होता है, जिसे हम कष्ट समझते हैं।

आत्मा के तल पर होता है दुख और या होता है आनंद। 

दुख गया कि फिर जो शेष रह जाता है वह आनंद है। उस आनंद की तलाश ही धर्म है। 

उस परमात्मा नाम के भोजन की खोज, उस खोज का विज्ञान ही धर्म है।

ओशो

व्यस्त जीवन में ईश्वर की खोज

(प्रवचन-01)

2

In a cinema show, the Jnani sees only the screen, the substratum.

The ajnani sees only the names and forms in the cinema 

Sri Ramana Maharshi

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A jnani identifies with the universal consciousness and so there is a perfect adaptation to everything and every place. Only witnessing is taking place. This psychosomatic apparatus is there both for the jnani and the ignorant, but the ignorant one who identifies with the body, is happy or unhappy, as the situation changes. The jnani only witnesses, he is not individually concerned with what happens.

- Sri Nisargadatta Maharaj. 

💛

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"You  should not talk to others about your sacred feelings. Keep them in your heart. Use your nights for talking with God. Don't worry about  tomorrow. Don't be afraid to work hard and meditate all the time. While  you are working, ever be thinking, 'Lord, I must not forget Thee.'  Cry for Him. Don't watch the clock. Don't care whether He does or does not  answer, for that puts a condition on your love. He is aware of your  every cry; and when your heart's full surrender has been made, He burns  up karma for you. . . Where is death? where is old age? where is sorrow?  Nothing remains but His light. This is the truth."

~ Paramahansa Yogananda, The Divine Romance,

 "Answer the Call to Christ" (1939 SRF Christmas Meditation)

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Linga is truly Siva. All is revealed by Siva who is the

very essence of Consciousness and Knowledge. Nothing

can reveal Him. Thus the Linga is the sole, Self-shining

Reality. In brief, Siva is Consciousness Unmanifest,

whereas Sivalinga is Consciousness Manifest.

21

SAMADHI, NIRVIKALPA, AND SAHAJA SAMADHI,

TRANCE AND THE NATURAL STATE

D: Then what is samadhi? 

M: In Yoga, the term samadhi refers to some kind of trance and there are various kinds of samadhi. 

But the Samadhi I speak of to you is different. It is Sahaja Samadhi. For, here you have samadhana, you remain calm and composed even while you are active; you realize that you are moved by the deeper real Self within, and you do or think unaffected by what you do, speak or think. You have no worries, no anxieties, no cares. 

For here you come to realize that there is nothing belonging to you, 

the ego. And everything is done by Something with which you get into conscious union. 

D: If this is Sahaja Samadhi and the most desirable condition there is no need for nirvikalpa samadhi? 

M: The nirvikalpa samadhi of raja yoga may have its use. But in Jnana, this Sahaja sthithi, or Sahaja nishtha itself is nirvikalpa state. For in this state, the mind is free from doubts. It has no need to swing between alternatives of possibilities and probabilities. 

It has no vikalpa of any kind. It is sure of the Truth. 

It feels the presence of the Real. Even when it is active, it knows it is active in the Reality, the Self, the Supreme being. 

- Sat Darshana Bhashya and Talks with Sri Ramana Maharshi

20

Contentment coming from the material world is transitory.

At death, everything will be lost.

Human Life is given you with the only aim of realizing the Self.

If you die without realizing It, your life will be waisted. 

Annamalai Swami

19

This empty consciousness is the same as what is called Brahman. Some call it knowledge and others an empty vacuum. 

Some call it the spirit, and others use the term embodied spirit (puruṣa). Others call it the empty Intellect, and Shaivites give it the names of Śiva and the soul.. 

Oṃ Śri Gurubhyo Namaḥ Hariḥ Oṃ

Maharṣi Vasiṣṭha in Yoga Vasistha Maharamayana

18

Once Bhagavan was asked whether it was true that by the grace of the guru the highest state is reached in a moment. Bhagavan replied,

“Yes. If the disciple is in a ripe state, the ajnana (ignorance) will be removed only by the avalokana (look) of the guru.” 

He added, 

“The kripa (grace) flows towards one in proportion to one’s merit. If the vessel is small, the kripa received will be small; if the vessel is big, the kripa will be proportionately more.”

Once, going through an English daily as usual, Bhagavan read somewhat aloud a sensational report of a new invention and smiled. After a pause he gently remarked, “One may acquire any number of powers, but without realising the yathartha (truth) one cannot acquire mano shanti

(peace of mind). 

When someone asked, 

“What is yathartha?” 

Bhagavan replied, 

“That which exists always,” 

and added after a pause, 

“Peace is our swabhava (nature). Just as a person who keeps a number of things in a

room and complains that there is no space in the room, we say there is no peace. Is not the space obtained automatically when the things are removed?”

- Face to Face with Sri Ramana Maharshi Selected Excerpts from K.R.K. Murthi(140)

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Some people indulge in philosophical speculation and think much of themselves. Perhaps they have studied a little Vedanta. But a man cannot be egotistic if he has true knowledge. In other words, in samadhi man becomes one with God and gets rid of his egotism. True knowledge is impossible without samadhi. In samadhi man becomes one with God. Then he can have no egotism.

Do you know what it is like? Just at noon the sun is directly overhead. If you look around then, you do not see your shadow. Likewise, you will not find the 'shadow' of ego after attaining Knowledge, samadhi.

But if you see in anyone a trace of 'I-consciousness' after the attainment of true Knowledge, then know that it is either the 'ego of Knowledge' or the 'ego of Devotion' or the 'servant ego'. It is not the 'ego of ignorance'.

Again, jnana and bhakti are twin paths. Whichever you follow, it is God that you will, ultimately reach. The jnani looks on God in one way and the bhakta looks on Him in another way. The God of the jnani is full of brilliance, and the God of the bhakta full of sweetness.

13

A jnani identifies with the universal consciousness and so there is a perfect adaptation to everything and every place. Only witnessing is taking place. This psychosomatic apparatus is there both for the jnani and the ignorant, but the ignorant one who identifies with the body, is happy or unhappy, as the situation changes. The jnani only witnesses, he is not individually concerned with what happens.

- Sri Nisargadatta Maharaj. 

💛

12

Q: There must be something that I can do to reach this state.

Sri Ramana Maharshi :

The conception that there is a goal and a path to it is wrong.

We are the goal or peace always.

To get rid of the notion that we are not peace 

is all that is required.

~ Be as you are

11

Q: There must be something that I can do to reach this state.

Sri Ramana Maharshi :

The conception that there is a goal and a path to it is wrong.

We are the goal or peace always.

To get rid of the notion that we are not peace 

is all that is required.

~ Be as you are

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Contentment coming from the material world is transitory.

At death, everything will be lost.

Human Life is given you with the only aim of realizing the Self.

If you die without realizing It, your life will be waisted. 

Annamalai Swami

7

❓ Mahimacharan: “What must we do to attain God?”

🧡 Sri Ramakrishna: “It’s not that you can attain Him by doing this and not by doing that. It depends on His grace. Yet you have to take to some action with a yearning heart. Longing for Him brings His grace.

One needs the opportunity – the company of holy people, discrimination, finding a true preceptor (Sadguru). Perhaps one’s elder brother takes up the responsibility of the household, or the wife is spiritual (Vidya Shakti) and very virtuous; or maybe one is not married and has not become entangled in household life. It comes about, when there are situations such as these.

A person was very ill in a man’s house, in critical condition. Someone said: “When it begins to rain, when the Svati star is in the ascendant and the rainwater falls into a skull, and if a poisonous snake, while chasing a frog, pounces upon it and, in the process, the frog jumps away and the snake’s poison falls into the skull, then if a medicine prepared with this poison is given to the patient, the patient can be cured”. Now, after astrological consultation on the right day, time, and conjunction of the stars, a member of the family of the patient set out with a yearning heart to look for the above conditions. He prayed to God in his heart: “Lord, only if You let me procure all these, will my objective be fulfilled”. Roaming around in this way, he actually saw a human skull, and then, in no time, a rain shower came. The man then said: “Oh Lord, I have found the skull of a dead person, and it has also rained during the ascendancy of Svati, and the rainwater has also fallen into the skull. Now, Oh Lord, bestow Your grace and procure the rest of the articles”. He was reflecting with a longing heart, when he saw a poisonous snake approach. The man was extremely happy. He was so excited that his heart began to thump. He said: “Oh Lord, now the snake has come and so many articles have been procured. Please get me the remaining articles too!”

While he was praying thus, lo! there came a frog. And the snake began to chase it. As soon as it approached the skull to pounce on the frog, the frog jumped over the skull and and the snake’s poison fell into the skull. The man then began to clap his hands and dance in joy.

So, I say that anything can happen if one has the longing for it”.

("Sri Sri Ramakrishna Kathamrita" word to word translation by Sri Dharm Pal Gupta, V1, Section XIII, Chapter III, “With Devotees At Dakshineswar”, 26 October 1884, pp. 313-5)

5

"When the attention is outward, mind is shopping through the senses for sense objects to get the juice from them.  Stand at zero. Be empty." Mooji

4

Sannyas is nothing but an effort to wake you, 

an effort to shake you, 

an effort to shock you into awareness. 

Sannyas is nothing but an alarm.

0sho

3

A young Mysorean asked:

D.: How did I get this body?

M.: You speak of ‘I’ and the ‘body’. There is the relationship between the two. You are not therefore the body. The question does not occur to the body because it is inert. There is an occasion when you are not aware of the body - namely, in deep sleep. The question does not arise then. Nevertheless you are there in sleep. To whom does the question arise now?

D.: The ego.

M.: Yes. The body and the ego rise up together and sink together. There is an occasion when you are not associated with the ego in deep sleep. 

Now you are associated with the ego. Of these two states which is your real state? You are present in sleep and the same “You” is present now too. 

Why should the doubt arise now and not then? 

You are right in saying that it is for the ego. You are not the ego. The ego is intermediate between the Self and the body. You are the Self. 

Find out the origin of the ego and see if the doubt persists.

Sri Bhagavan added after a few minutes: The answer, according to sastras, will be that the body is due to karma. 

The question will be how did karma arise? We must say “from a previous body” and so on without end. The direct method of attack is not to depend on invisible hypotheses but to ask 

“Whose Karma is it? 

Or whose body?” 

Hence I answered in this manner. This is more purposeful.

- Talks with Sri Ramana Maharshi. Talk 501.

2

Q: How is 'I-I' consciousness felt?

M: As an unbroken awareness of 'I'. It is simply Consciousness. You are That even now. There will be no mistaking It, when pure.

Q: Can that Consciousness give any pleasure?

M: Its nature is pleasure. Pleasure alone is. There is no one to enjoy the pleasure: both the enjoyer and the pleasure are merged

in it. Pleasure is turning and keeping the mind within; pain is sending it outward. 

Absence of pleasure is called pain. 

One' s nature is pleasure, i.e. Bliss. It is not the soul which yearns for realization, as the latter is always there. Do you deny yourself? No. 

Then the Self exists. It is only the ego which seeks.

- CONSCIOUS IMMORTALITY

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Talk 498. 

People often say that a mukta purusha should go out and preach his message to the people. 

They argue, how can anyone be a mukta so long as there is misery by his side? 

True. 

But who is a mukta? 

Does he see misery beside him? 

They want to determine the state of a 

mukta without themselves realising the state. 

From the standpoint of the mukta their contention amounts to this: a man dreams a dream in which he finds several persons. On waking up, he asks, “Have the dream individuals also wakened?” It is ridiculous.

Again, a good man says, “It does not matter even if I do not get mukti. 

Or let me be the last man to get it so that I shall help all others to be muktas before I am one.” It is all very good. 

Imagine a dreamer saying, “May all these wake up before I do”. The dreamer is no more absurd than the amiable philosopher aforesaid.

- Talks with Sri Ramana Maharshi

6

 

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2

When Truth is discovered,

the eyes drop their promiscuity

and become unified in the single Seer,

the Self Supreme.

~ Mooji

1

Devotee:

How to gain strength of mind?

Bhagavan:

By worship of God....

Sri Ramana Maharshi....

self

Contentment coming from the material world is transitory.

At death, everything will be lost.

Human Life is given you with the only aim of realizing the Self.

If you die without realizing It, your life will be waisted. 

Annamalai Swami

meditation

2

1

For a realized Being,

their world is their own Self.

And from their Self they look

at the world and they always

relate form a sense of wholeness. 

You can say that it is a fact

that you are perceiving,

but you can’t say that

what you are perceiving is a fact.

The meaning of a thing is not inherent

in the thing, it is in the mind of the perceiver. 

The part of ourselves that is constantly

relating through memory and identity,

that is the dreaming part of us.

The person wants to know

what to do with things,

the consciousness is clarifying them

and blessing them.

~Mooji

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553. If you put a purifying agent, say, a piece of alum, into a vessel of muddy water, the impurities  settle down at the bottom and the water is made clear. 

Discrimination and dispasssion for worldly 

objects are the two purifying agents. It is through these that the worldly man ceases to be worldly and  becomes pure.

- Wise Sayings of Sri Ramakrishna

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Q: There must be something that I can do to reach this state.

Sri Ramana Maharshi :

The conception that there is a goal and a path to it is wrong.

We are the goal or peace always.

To get rid of the notion that we are not peace 

is all that is required.

~ Be as you are

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If you make human company too important you will not discover your true Self. Relationships not based in truth are never entirely reliable and are rarely enduring.

Taking time to discover yourself is the best use of time.

Prioritise this.

One should not excessively seek partners or friends, one should seek to know and be oneself. As you begin to awaken to the Truth, you start noticing how well life flows by itself and how well you are cared for. Life supports the physical, emotional, mental and spiritual needs of the one who is open to self-discovery. Trust opens your eyes to the recognition of this. Surrender allows you to merge in your own eternal being.

~ Mooji

Monte Sahaja, November 2012

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The day that we attain a place 

in that everlasting life 

which is beyond the reach of 

births and deaths is our real birthday...

Ramana Maharshi....

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Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realized. 

–Sri Ramana Maharshi

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Devotee.. 

Now be pleased to tell me where it is in the body...

Maharshi.. 

You cannot know it with your  mind.. 

You cannot  realize it by imagination, 

when  I tell you here is the centre 

(pointing to the right side of the chest). 

The only direct way to realize it is to cease 

to fancy  and try to be yourself.. 

Then you realize, automatically feel , 

that the centre is there. 

This is the centre, the Heart, 

spoken of in the scriptures as Hrith-Guha (Cavity of the Heart), Arul (Ullam)...

Ramana Maharshi.

7

You must remind yourself as soon as you open your eyes in the morning. 

You simply remember every day that, 

"I am.not the body/mind phenomena. 

I am nothing to do with the world. 

I, is really Consciousness, Emptiness, Nirvana, Sat-Chit-Ananda. 

I is really Parabrahman. 

I am That." 

Just to remember, not to forget to remember, is the important point.

Do not think about world affairs. 

The world will take care of itself. 

The world is unfolding as it should. 

Do not think about your affairs. 

As far as you know, you are under the law of karma. And the Lord of Karma, Ishvara, will take care of  everything. 

So don't even think about those things. 

Do not think, in other words, of the world as manifestations, and do  not think about the body and its problems, but rather inquire, "To whom does this body come? 

To whom does the mind  come that keeps thinking and thinking and thinking? 

Who possesses it? 

I do. 

But my real I is Absolute Reality. 

Therefore, 

the 'I' that appears to have a body and its problems, 

the 'I' that appears to perceive the world and the universe, 

must be a  false I. 

Yet where did it originate? 

What gave it birth?"

Then you can think of the power source, 

the spiritual Heart on the right side of your chest. 

If you desire, you may see a  picture of your deity that you respect in the center of the ball of light on the right side of your chest. Whether it's the  Buddha or Moses or Jesus or whomever. And you watch the 'I' as it comes out of that center and goes up to your brain. 

And then all of a sudden, you identify with your body and the world comes into being. And the mind appears to sustain it all. 

That's when you catch yourself. 

You reverse the process. 

You watch the 'I' returning from the brain. You abide in the 'I'. 

You hold onto the 'I'. 

You follow the I-thread. 

You trace the 'I' as it returns to the spiritual Heart center and  disappears. 

Then you keep silent. 

You just keep totally silent. 

If thoughts do appear, you inquire,

To whom do they come?" 

and you keep silent again. 

As you practice this every day, day after day, week after week, month after month, 

year after year, something will give. Something has to give, and you will become free. 

Free in the Silence.

✅ T. 070 @ Jnana, Siddhis and Spiritual Healings - June 16, 1991

~ Robert Adams.  Silence of the Heart.

5

Mr. Rappold, an American devotee opens

his eyes from meditation in which he seems to have been  deeply sunk and raises his voice:

Rappold. Bhagavan, what should a devotee do at the time of  death?

Bhagavan. A devotee never dies, rather he is already dead.

(Then he stops and waits for a competent translator.

Devaraja Mudaliar enters. 

Bhagavan completes the  answer.) 

What should a devotee do at the time of death?

What can he do? 

Whatever a man thinks in his life-time,

so he does in his last moment – the worldly man thinks  of his worldly affairs and the devotee of devotion and  spiritual matters. 

But a Jnani having no thoughts of any kind, remains the same. 

His thoughts, having died long ago, his body also died with them. Therefore for him

there is no such thing as death.

Again, people fear death because they fear to lose their  possessions. When they go to sleep they do not have such fear at all. Although sleep resembles death in leaving all  possessions behind, it causes no fear in their hearts because  of the knowledge that the next morning they will enter  into their possessions once again. 

The Jnani, having no  sense of possession, is entirely free from the fear of death.

He remains the same after death as before it.

✅ GURU RAMANA

MEMORIES AND NOTES

By  S. S. COHEN. 

17th August, 1948. 10-15 a.m.

4

Questioner: Is there destiny?

And if what is destined to happen will happen is there any use in prayer or effort or should we just remain idle?

.

Bhagavan Ramana Maharshi: There are only two ways to conquer destiny or be independent of it. 

One is to enquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self, and that the ego is non-existent. 

The other way is to kill the ego by completely surrendering to the Lord, by realizing one's helplessness and saying all the time: `Not I but Thou, oh Lord!', and giving up all sense of `I' and `mine' and leaving it to the Lord to do what he likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation. 

In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-enquiry or through bhakti-marga.

.

~ from 'Day by Day with Bhagavan', 28-6-46 _/\_

3

Robert Adams

Silence

“When you really understand who you are, you will experience Unalloyed Happiness. Happiness that you only dreamed about, happiness in The Silence. When No-Thing is happening, but you are happy. Always happy. Always at peace. All of the Gods that you have been praying to all of your life, all of the Buddha’s you have taken refuge in, the Krishna’s, the Christ, Allah… they are all within ‘YOU.’ ‘YOU’ are That. There is only the one SELF and YOU are That. Ponder this.”

2

"You  should not talk to others about your sacred feelings. Keep them in your heart. Use your nights for talking with God. Don't worry about  tomorrow. Don't be afraid to work hard and meditate all the time. While  you are working, ever be thinking, 'Lord, I must not forget Thee.'  Cry for Him. Don't watch the clock. Don't care whether He does or does not  answer, for that puts a condition on your love. He is aware of your  every cry; and when your heart's full surrender has been made, He burns  up karma for you. . . Where is death? where is old age? where is sorrow?  Nothing remains but His light. This is the truth."

~ Paramahansa Yogananda, The Divine Romance,

 "Answer the Call to Christ" (1939 SRF Christmas Meditation)

📷

1

"You  should not talk to others about your sacred feelings. Keep them in your heart. Use your nights for talking with God. Don't worry about  tomorrow. Don't be afraid to work hard and meditate all the time. While  you are working, ever be thinking, 'Lord, I must not forget Thee.'  Cry for Him. Don't watch the clock. Don't care whether He does or does not  answer, for that puts a condition on your love. He is aware of your  every cry; and when your heart's full surrender has been made, He burns  up karma for you. . . Where is death? where is old age? where is sorrow?  Nothing remains but His light. This is the truth."

~ Paramahansa Yogananda, The Divine Romance,

 "Answer the Call to Christ" (1939 SRF Christmas Meditation)

ओशो

भाग- 106   आओ तांत्रिक बनें ।

विधि :

"प्रत्‍येक वस्‍तु ज्ञान के द्वारा ही देखी जाती है। ज्ञान के द्वारा ही आत्‍मा

क्षेत्र में प्रकाशित होती है। उस एक को ज्ञाता और ज्ञेय की भांति देखो।"

जब भी तुम कुछ जानते हो, तुम उसे ज्ञान के द्वारा, जानने के द्वारा जानते हो। ज्ञान की क्षमता के द्वारा ही कोई विषय तुम्हारे मन में पहुंचता है। तुम एक फूल को देखते हो; तुम जानते हो कि यह गुलाब का फूल है। गुलाब का फूल बाहर है और तुम भीतर हो। तुमसे कोई चीज गुलाब के फूल तक पहुंचती है, तुमसे कोई चीज फूल तक आती है। तुम्हारे भीतर से कोई ऊर्जा गति करती है, गुलाब तक आती है, उसका रूप, रंग और गंध ग्रहण करती है और लौट कर तुम्हें खबर देती है कि यह गुलाब का फूल है। 

सब ज्ञान, तुम जो भी जानते हो, जानने की क्षमता के द्वारा तुम पर प्रकट होता है। जानना तुम्हारी क्षमता है; सारा ज्ञान इसी क्षमता के द्वारा अर्जित किया जाता है।

लेकिन यह जानना दो चीजों को प्रकट करता है—ज्ञात को और ज्ञाता को। 

जब भी तुम गुलाब के फूल को जानते हो, तब अगर तुम ज्ञाता को, जो जानता है उसको भूल जाते हो, तो तुम्हारा ज्ञान आधा ही है। 

तो गुलाब को जानने में तीन चीजें घटित हुईं. 

ज्ञेय यानी गुलाब, 

ज्ञाता यानी तुम और दोनों के बीच का संबंध यानी ज्ञान।

तो जानने की घटना को तीन बिंदुओं में बांटा जा सकता है : 

ज्ञाता, ज्ञेय और ज्ञान। 

ज्ञान दो बिंदुओं के बीच, ज्ञाता और ज्ञेय के बीच सेतु की भांति है। 

सामान्यत: तुम्हारा ज्ञान सिर्फ ज्ञेय को, विषय को प्रकट करता है; और ज्ञाता, जानने वाला अप्रकट रह जाता है। सामान्यत: तुम्हारे ज्ञान में एक ही तीर होता है; वह तीर गुलाब की तरफ तो जाता है, लेकिन वह कभी तुम्हारी तरफ नहीं जाता। और जब तक वह तीर तुम्हारी तरफ भी न जाने लगे तब तक ज्ञान तुम्हें संसार के संबंध में तो जानने देगा, लेकिन वह तुम्हें स्वयं को नहीं जानने देगा।

ध्यान की सभी विधियां जानने वाले को प्रकट करने की विधियां हैं। 

अभी तुम मुझे सुन रहो हो। जब तुम मुझे सुन रहे हो तो तुम दो ढंगों से सुन सकते हो। एक कि तुम्हारा मन सिर्फ मुझ पर केंद्रित हो। तब तुम सुनने वाले को भूल जाते हो। तब बोलने वाला तो जाना जाता है, लेकिन सुनने वाला भुला दिया जाता है। गुरजिएफ कहता था कि सुनते हुए बोलने वाले के साथ साथ सुनने वाले को भी जानो।

तुम्हारे ज्ञान को द्विमुखी होना चाहिए; वह एक साथ दो बिंदुओं की ओर, ज्ञाता और ज्ञेय दोनों की ओर प्रवाहित हो। उसे एक ही दिशा में, सिर्फ विषय की दिशा में नहीं बहना चाहिए। 

यह सूत्र तुम पर साक्षी को प्रकट कर देगा।

‘प्रत्येक वस्तु ज्ञान के द्वारा ही देखी जाती है। ज्ञान के द्वारा ही आत्मा क्षेत्र में प्रकाशित होती है। उस एक को ज्ञाता और ज्ञय की भांति देखो।‘

यदि तुम अपने भीतर उस बिंदु को देख सके, जो ज्ञाता और ज्ञेय दोनों है, तो तुम आब्जेक्ट और सब्जेक्ट दोनों के पार हो गए। तब तुम पदार्थ और मन दोनों का अतिक्रमण कर गए; तब तुम बाह्य और आंतरिक दोनों के पार हो गए। 

तब तुम उस बिंदु पर आ गए जहां ज्ञाता और ज्ञेय एक हैं; उनमें कोई विभाजन नहीं है। 

मन के साथ विभाजन है; 

साक्षी के साथ विभाजन समाप्त हो जाता है। 

साक्षी के साथ तुम यह नहीं कह सकते कि कौन ज्ञेय है और कौन ज्ञाता है; वह दोनों है।

लेकिन इस साक्षी का अनुभव होना चाहिए; अन्यथा वह दार्शनिक ऊहापोह बन कर रह जाता है। इसलिए इसे प्रयोग करो। 

तुम गुलाब के फूल के पास बैठे हो, उसे देखो। पहला काम ध्यान को एक जगह केंद्रित करना है, गुलाब के प्रति पूरे ध्यान को लगा देना है—जैसे कि सारी दुनिया विलीन हो गई हो और सिर्फ गुलाब बचा हो

गुलाब पर एकाग्र होना पहला कदम है। अगर तुम गुलाब पर एकाग्र नहीं हो सकते तो तुम ज्ञाता की तरफ गति नहीं कर सकते; क्योंकि तब तुम्हारा मन सदा भटक भटक जाता है। इसलिए ध्यान की तरफ जाने के लिए एकाग्रता पहला कदम है। तब सिर्फ गुलाब बचता है और सारा संसार विलीन हो जाता है। अब तुम भीतर की तरफ गति कर सकते हो; अब गुलाब वह बिंदु है जहां से तुम गति कर सकते हो। अब गुलाब को देखो और साथ ही स्वयं के प्रति, ज्ञाता के प्रति जागरूक होओ।

अगर तुम प्रयत्न करते ही रहे, करते ही रहे, तो देर अबेर एक क्षण आएगा जब तुम अपने को दोनों के बीच में पाओगे। ज्ञाता होगा, मन होगा, गुलाब होगा और तुम ठीक मध्य में होगे, दोनों को देख रहे होंगे। 

वह मध्य बिंदु, वह संतुलन का बिंदु ही साक्षी है।

और एक बार तुम यह जान गए तो तुम दोनों हो जाओगे। तब गुलाब और मन, ज्ञेय और ज्ञाता, तुम्हारे दो पंख हो जाएंगे। 

तब आब्जेक्ट और सब्जेक्ट दो पंख हैं और तुम दोनों के केंद्र हो। 

तब वे तुम्हारे ही विस्तार हैं। 

तब संसार और भगवत्ता दोनों तुम्हारे ही विस्तार हैं। तुम अपने अस्तित्व के केंद्र पर पहुंच गए। और यह केंद्र साक्षी मात्र है।

‘उस एक को ज्ञाता और ज्ञेय की भांति देखो।’

ओशो

तंत्र-सूत्र- ( प्रवचन-61 )

( शिव और देवी पार्वती संवाद )

भक्ती योग

एक मित्र ने पूछा है, भक्ति—योग में आपने प्रेम को आधारभूत स्थान दिया है। पता नहीं हम सामान्य लोग प्रेम से परिचित हैं या केवल कामवासना से! दोनों में क्या फर्क है? और क्या कामवासना प्रेम बन सकती है?

पूछने जैसा है और समझने जैसा है। 

कामवासना प्रेम बन सकती है। कामवासना का अर्थ है, दो शरीर के बीच आकर्षण, शरीर के बीच। प्रेम का अर्थ है, दो मनों के बीच आकर्षण। और भक्ति का अर्थ है, दो आत्माओं के बीच आकर्षण। वे सब आकर्षण हैं। लेकिन तीन तलों पर।

अगर आप किसी के शरीर की तरफ आकर्षित होकर धीरे— धीरे उसके मन की तरफ भी आकर्षित होने लगें, और किसी के मन के प्रति आकर्षित होकर धीरे— धीरे उसकी आत्मा के प्रति भी आकर्षित होने लगें, तो आपकी कामवासना विकृत नहीं हुई, ठीक मार्ग से चली और परमात्मा तक पहुंच गई।

शरीर तो केवल घर है। उसके भीतर निवास है। उसके भीतर दोहरा निवास है। उसके भीतर व्यक्ति का निवास है, जिसको मैं मन कह रहा हूं। और अगर व्यक्ति के भी भीतर प्रवेश करें, तो अंतर्गर्भ में परमात्मा का निवास है, जिसको मैं आत्मा कह रहा हूं। हर व्यक्ति अपने गहरे में परमात्मा है। अगर थोड़ा उथले में उसको पकड़े, तो व्यक्ति है। और अगर बिलकुल बाहर से पकड़े, तो शरीर है। हर व्यक्ति की तीन स्थितियां हैं। शरीर की भाति वह पदार्थ है। मन की भांति वह व्यक्ति है, चेतन। और परमात्मा की भांति वह निराकार है, महाशून्य है, पूर्ण।

कृष्ण का सुंदर शरीर, उनकी आंखें, उनका मोर—मुकुट, उनके हाथ की बांसुरी, उनका छंद—बद्ध व्यक्तित्व, उनका अनुपात भरा शरीर, उनकी नीली देह, वह अगर आपको आकर्षित करती हो, तो वह भी काम है। वह भी फिर अभी प्रेम भी नहीं है; भक्ति भी नहीं है।

और अगर आपको अपने बेटे के शरीर में भी, शरीर भूल जाता हो और जीवन का स्पंदन अनुभव होता हो। खयाल ही न रहता हो कि वह देह है, बल्कि इतना ही खयाल आता हो कि एक अभूतपूर्व घटना है, एक चैतन्य की लहर है। ऐसी अगर प्रतीति होती हो, तो बेटे के साथ भी प्रेम हो गया। और अगर आपको अपने बेटे में ही परमात्मा का अनुभव होने लगे, तो वह भक्ति हो गई।

किस के साथ पर निर्भर नहीं है भक्ति और प्रेम और काम। कैसा संबंध! आप पर निर्भर है। आप किस भांति देखते हैं और किस भांति आप गति करते हैं!

तो सदा इस बात को खयाल रखें, क्या आपको आकृष्ट कर रहा है—देह, पदार्थ, आकार?

कोई हर्ज नहीं। कम से कम शरीर खींचता है; यह भी तो खबर है कि आप जिंदा हैं। कोई चीज खींचती है। कोई चीज आपको पुकारती है। आपको बाहर बुलाती है। यह भी धन्यभाग है। लेकिन इस पर ही रुक जाना खतरनाक है। आप बहुत सस्ते में अपने जीवन को बेच दिए। आप कौड़ियों पर रुक गए। अभी और आगे यात्रा हो सकती थी। आप दरवाजे पर ही ठहर गए। अभी तो यात्रा शुरू ही हुई थी और आपने समझ लिया कि मंजिल आ गई! आपने पड़ाव को मंजिल समझ लिया। ठहरें; लेकिन आगे बढ़ते रहें।

मैंने सुना है, यहूदी फकीर हिलेल से किसी ने पूछा कि अध्यात्म का क्या अर्थ है? तो उसने कहा, और आगे, और आगे। वह आदमी कुछ समझा नहीं। उसने कहा, मैं कुछ समझा नहीं! तो हिलेल ने कहा कि जहां भी तेरा रुकने का मन होने लगे, इस वचन को याद रखना, और आगे, और आगे। जब तक तू ऐसी जगह न पहुंच जाए, जहां और आगे कुछ बचे ही नहीं, तब तक तू बढ़ते जाना। यही अध्यात्म का अर्थ है।

शरीर पर रुकना मत। और आगे। शरीर भी परमात्मा का है। इसलिए बुरा कुछ भी नहीं है। निंदा मेरे मन में जरा भी नहीं है। लेकिन शरीर शरीर ही है, चाहे परमात्मा का ही हो। वह बाहरी परकोटा है। और आगे। मन भी एक परकोटा है, शरीर से गहरा, शरीर से सूक्ष्म, लेकिन फिर भी परकोटा है। और आगे। और जब हम शरीर और मन दोनों को छोड़कर भीतर प्रवेश करते हैं, तो सब परकोटे खो जाते हैं और सिर्फ आकाश रह जाता है।

इसलिए किसी भी व्यक्ति के प्रेम से परमात्मा को पाया जा सकता है। एक पत्थर की मूर्ति के प्रेम में गिरकर भी परमात्मा को पाया जा सकता है। परमात्मा को कहीं से भी पहुंचा जा सकता है। सिर्फ ध्यान रहे कि रुकना नहीं है। उस समय तक नहीं रुकना है, जब तक कि शून्य न आ जाए और आगे कुछ भी यात्रा ही बाकी न बचे। रास्ता खो जाए, तब तक चलते ही जाना l

गीता दर्शन 

 भाग - 6, 

 अध्‍याय — 12

OSHO

22

"Even if one lives in the world, one must go into solitude now and then. It will be of great help to a man if he goes away from his family, lives alone, and weeps for God even for three days. 

Even if he thinks of God for one day in solitude, when he has the leisure, that too will do him good."

- Bhagavan Sri Ramakrishna Dev.

21

Sri Ramakrishna spoke about nothing but God. He used to tell me :

 'Do you notice this human body? Today it is and tomorrow it is not. And coming to this world it suffers no end of misery and pain. Why should one worry about taking another birth? God alone is eternally true. If one can call on Him, it is good. Taking a body one has to suffer from its accompanying troubles.'

- Holy Mother Sri Sarada Devi.

20

19

If one has form oneself, 

the world and God also will appear 

to have form, 

but if one is formless, 

who is it that sees those  forms, and how? 

Without the eye can any object be seen? The  seeing Self is the Eye, 

and that Eye is the Eye of Infinity.

~ Ramana Maharshi’s 

Forty Verses on Reality. Verse 4.

Ulladu Narpadu

18

BRAIN UNPLUGGED 

If enlightenment means something, it's not what people believe it is. It's an ordinary life experienced in absolute peace, from the understanding that you are not a separate entity, that you are the totality of life. And this is it.

 And awakening is not a spiritual experience. It's a physical experience, and it's a painful experience. Because you will see how your body starts freaking out when your brain is unplugged from all these beliefs and ideas. It's not like "Enlightenment! I am in bliss!".

 Absolute non-sense. It doesn't work that way. 

When your ideas start collapsing, your body experiences that. And this is why you write me "Cesar, I don't know what's happening, I'm losing control!". You are not losing control, you were never in control. You were never in control because you never existed. "I'm having panic attacks!"; welcome on board! "I feel sick and I'm tired and exhausted!"; see? Your world is collapsing, and the body is experiencing that. 

Cesar Teruel

17

"The eye of the Self, consciousness, alone constitutes true seeing. That eye never perceives anything at all. If it be said that the eye perceives anything whatsoever, then that eye too, like the thing it perceives , is a mental creation. It is not the true eye."

- Sri Muruganar

Sri Guru Ramana Prasadam

16

Do not try and hold life to your mind’s agenda.

Accept playfully.

Let life be a moment to moment discovering.

Do not strangle life with plans;

let life show you its own mysteries and beauty.

Now your beingness can open,

and your mind and heart will not cultivate fear,

but radiate wisdom, light and joy.

~ Mooji

15

14

 

13

12

28. If one knows what one’s own nature is,

then

[what will remain and shine is only]

the

beginningless, endless and unbroken existence-consciousness-bliss [anadi ananta akhanda sat- chit-ananda].

~ UPADESA UNDIYAR

Notes by Michael James as per the translation done by Swami Sadhu Om.

Abiding in this state [of Self],

having attained the supreme bliss,

which is devoid of bondage and liberation,

is abiding in the service of God [or is abiding as enjoined by God].

Note: Bondage and liberation are both mere thoughts, and hence they can exist only in the state of ignorance (ajnana) and not in the state of true knowledge (jnana), the state of Self-abidance.

Compare here verse 39 of Ulladu Narpadu, in which Sri Bhagavan says,

‘Only so long as one, being a madman

[a person devoid of true knowledge],

feels “I am a bound one”, will there exist

thoughts of bondage and liberation.

[But] when one sees oneself [by enquiring] “Who is the bound one?” and

when [thereby] the ever-liberated one

[the real Self] alone remains as the

established truth,

since the thought of bondage cannot remain,

can the thought of liberation remain?’

Since God is the perfect Whole, He does not need or want any service from us. But when we rise as a separate individual feeling ‘I am this body’, we experience endless misery, and hence it becomes necessary for the all-merciful God to run to our rescue in order to save us from our own

self-created problems.

Thus,

by our rising as ‘I am so-and-so’,

we make it necessary for God to serve us.

Therefore,

the only true service we can render to God is to cease rising as an individual and thereby to refrain from making it necessary for Him to serve us.

Hence,

to abide eternally as Self instead of rising again as an individual is truly to abide in the service of God.

In the Sanskrit version of this verse,

the meaning of which is,

‘The soul [jiva] who attains here the supreme bliss which transcends bondage and liberation, is indeed divine [daivikah]’,

Sri Bhagavan has made no direct mention of ‘abiding in the service of God’, which is the central idea in the original Tamil version of this verse.

However,

Sri Bhagavan once explained that the word

‘daivikah’ (divine) which He used in the Sanskrit version of this verse is intended to imply ‘one whose actions are the actions of God’, because he who has attained the state of supreme bliss has lost his individuality and is hence not other than God, the one supreme reality.

Compare verse 1139 of Guru Vachaka Kovai, in which

Sri Bhagavan says,

‘If it be asked, “If they [those who abide as Self] have lost the sense of doership, how can the actions [of their body, speech and

mind] go on?

We do see such actions going on,” rest assured that, since their inner attachments

have died, they have God Himself residing in their heart and doing [all those actions].’