3

“Jnana goes as far as the outer court, but bhakti can enter the inner court. The Pure Self is unattached. Both vidya and avidya are in It, but It is unattached. Sometimes there is a good and sometimes a bad smell in the air, but the air itself is unaffected.

"Once Vyasadeva was about to cross the Jamuna. The gopis also were there. They wanted to go to the other side of the river to sell curd, milk, and cream. But there was no ferry at that time. They were all worried about how to cross the river, when Vyasa said to them, 'I am very hungry.' The milkmaids fed him with milk and cream. He finished almost all their food. Then Vyasa said to the river, 'O Jamuna, if I have not eaten anything, then your waters will part and we shall walk through.' It so happened. The river parted and a pathway was formed between the waters. Following that path, the gopis and Vyasa crossed the river. Vyasa had said, 'If I have not eaten anything'. That means, the real man is Pure Atman. Atman is unattached and beyond Prakriti. It has neither hunger nor thirst; It knows neither birth nor death; It does not age, nor does It die. It is immutable as Mount Sumeru.

"He who has attained this Knowledge of Brahman is a jivanmukta, liberated while living in the body. He rightly understands that the Atman and the body are two separate things. After realizing God one does not identify the Atman with the body. These two are separate, like the kernel and the shell of the coconut when its milk dries up. The Atman moves, as it were, within the body. When the 'milk' of worldly-mindedness has dried up, one gets Self-Knowledge. Then one feels that Atman and body are two separate things. The kernel of a green almond or betel-nut cannot be separated from the shell; but when they are ripe the juice dries up and the kernel separates from the shell. After the attainment of the Knowledge of Brahman, the 'milk' of worldly-mindedness dries up.”

2

तुम्हारी चेतना ही स्वर्ग है, स्वर्ग का द्वार है। तुम्हारी चेतना की परम शुद्धि ही परमात्मा है। इसलिए किस परमात्मा को तृप्त करने की बात कर रहे हो सुदास! तुम तृप्त हो जाओ, तो परमात्मा तृप्त है।

तुम अतृप्त हो--अड़चन है। तुम्हारी अतृप्ति का सवाल है। तुम रुग्ण हो। सारा अस्तित्व तो स्वस्थ है। तुम ताल के बाहर पड़ गए हो। तुम बेताल हो गए हो। तुमने स्वर खो दिया है। तुम बेसुरे हो गए हो। अन्यथा सारा अस्तित्व स्वर में बद्ध है। सारा अस्तित्व संगीत में लीन है। तुम भी स्वरबद्ध हो जाओ। इस स्वरबद्धता को मैं प्रार्थना कहता हूं, पूजा कहता हूं, ध्यान कहता हूं।

कैसे कोई स्वरबद्ध होता है सुदास? अतीत में रहोगे--स्वर छिन्न-भिन्न रहेंगे। भविष्य में रहोगे--स्वर छिन्न-भिन्न रहेंगे। वर्तमान में जीओ--स्वर सध जाएंगे।

बस यही एक क्षण वर्तमान का सब कुछ हो। एक-एक क्षण जीओ। और परिपूर्णता से जीओ, समग्रता से जीओ। ऐसी डुबकी मारो कि पूरे-पूरे डूब जाओ। और प्रतिपल तुम पाओगे: मेहमान करीब आ रहा है--और करीब आ रहा है--और करीब आ रहा है। और एक दिन वह अपूर्व घटना घटती है, जिस दिन अतिथि में और आतिथेय में कोई भेद नहीं रह जाता है। मेहमान मेजबान की तरह आता है। अचानक एक दिन तुम पाते हो कि तुम ही हो वह। तत्वमसि श्वेतकेतु!

मृत्युरमा अमृत गमय -प्र-7

ओशो

GET RID OF THE MENTAL PROCESSES

CONVERSATION WITH ANNAMALAI SWAMI

‘GET RID OF THE MENTAL PROCESSES…’

If you see suffering all around you it is just a reflection of your own inner suffering. If you want to alleviate suffering go to the root cause, which is the suffering inside yourself. Immerse yourself in the Self. End the maya dream and wake up to the real world of jnana. 

Your ideas about the world are all wrong because you are misperceiving it. Your mind is processing what you see in such a way that it makes you think that there is a suffering world outside and apart from you. 

If you want to get rid of that suffering world you must eliminate the mental processes that make you misperceive it. When you reach the state of jnana there will be no misperceptions. Your vision will be completely clear. You will be aware that there is no suffering and no world. You will be aware that the Self alone exists.

LWB, p. 342