Consciousness

Questioner: Kindly tell us how you realized.

Maharaj: I met my Guru when I was 34 and realized by 37. 

Q: What happened? What was the change?

M: Pleasure and pain lost their sway over me. I was free from desire and fear. I found myself full, needing nothing. I saw that in the ocean of pure awareness, on the surface of the universal consciousness, the numberless waves of the phenomenal worlds arise and subside beginninglessly and endlessly. 

As consciousness, they are all me. As events they are all mine. There is a mysterious power that looks after them. That power is awareness, Self, Life, God, whatever name you give it. It is the foundation, the ultimate support of all that is, just like gold is the basis for all gold jewellery. 

And it is so intimately ours! Abstract the name and shape from the jewellery and the gold becomes obvious. Be free of name and form and of the desires and fears they create, then what remains?

Q: Nothingness. 

M: Yes, the void remains. But the void is full to the brim. It is the eternal potential as consciousness is the eternal actual.

- I AM THAT no 12

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He who is thus endowed with a mind that has become subtle, and who has the experience of the Self is called a jivanmukta. It is the state of jivanmukti that is referred to as the attributeless Brahman and as the Turiya. When even the subtle mind gets resolved, and experience of self ceases, and when one is immersed in the ocean of bliss and has become one with it without any differentiated existence, one is called a videhamukta. It is the state of videhamukti that is referred to as the transcendent attributeless Brahman and as the transcendent Turiya. This is the final goal. Because of the grades in misery and happiness, the released ones, the jivanmuktas and videhamuktas, may be spoken of as belonging to four categories — Brahmavid, Brahmavara, Brahmavariya and Brahmavarishtha. But these distinctions are from the standpoint of the others who look at them; in reality, however, there are no distinctions in release gained through jnana.

(From 'Self-enquiry': 40)

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WHO AM I?

Question: What is the nature of the mind? 

 

M:   That which is called 'mind', which projects all thoughts, is an awesome power existing within the Self, one's real nature. If we discard all thoughts and look [to see what remains when there are no thoughts, it will be found that] there is no such entity as mind remaining separate [from those thoughts]. Therefore, thought itself is the nature of the mind.

- Collected Works

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RESTING IN REALITY

Q: You seem to identify rest with the Supreme State?

M: There is rest as a state of mind (chidaram) and there is rest as a state of being (atmaram). The former comes and goes, while the true rest is the very heart of action. Unfortunately, language is a mental tool and works only in opposites. 

Q: As a witness, you are working or at rest?

M: Witnessing is an experience and rest is freedom from experience. 

Q: Can't they co-exist, as the tumult of the waves and the quiet of the deep co-exist in the ocean. 

M: Beyond the mind, there is no such thing as experience. Experience is a dual state. You cannot talk of reality as an experience. Once this is understood, you will no longer look for being and becoming as separate and opposite. 

In reality, they are one and inseparable, like roots and branches of the same tree. Both can exist only in the light of consciousness, which again, arises in the wake of the sense 'I am'. This is the primary fact. If you miss it, you miss all. 

- Nisargadatta Maharaj, I AM THAT ch 27

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Life is merely a series of movements in Consciousness, events to which we needlessly give a sense of volition, as our own actions.

So long as there is a belief, that we ourselves are doing something as a factual entity, the necessary condition basic to awakening can not arise.

 

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

 

Our error lies not in nature, but in our attitude, which demands that the course of nature, halt at some particular moment of our well-being.

 

Ramesh Balsekar

3rd October

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Q:- What is the goal of life ? Work or God realization ?

Shri Ramakrishna :- Work is only the first step. It can never be the goal of life. Devote yourself to spiritual practice and go forward. Through practice you will advance more and more in the path of God. At last you will come to know that God alone is real and all else is illusory, and that the goal of life is the attainment of God.

प्रश्न:- जीवन का उद्देश्य क्या है? कर्म या ईश्वर लाभ ?

श्रीरामकृष्ण :- कर्म तो प्रथम सोपान है, कर्म जीवन का उद्देश्य कभी नहीं हो सकता। साधना करके और भी आगे बढ़ जाओ। साधना करते हुए जब और आगे बढ़ जाओगे, तब अन्त में समझोगे, ईश्वर ही एकमात्र वस्तु है, और सब अवस्तु, ईश्वरलाभ ही जीवन का उद्देश्य है।

post 7 I’ is the Self.

Wednesday, September 3, 2014

If there be a goal to be reached it cannot be permanent.

In reply to a devotee, Sri Bhagavan said: The state of equanimity is the state of bliss. The declaration in the Vedas ‘I am This or That’, is only an aid to gain equanimity of mind.

Devotee:  So, it is wrong to begin with a goal: is it?

Ramana Maharishi:  If there be a goal to be reached it cannot be permanent. The goal must already be there. We seek to reach the goal with the ego, but the goal exists before the ego. What is in the goal is even prior to our birth, i.e., to the birth of the ego. Because we exist the ego appears to exist too.  If we look on the Self as the ego then we become the ego, if as the mind we become the mind, if as the body we become the body. It is the thought which builds up sheaths in so many ways. The shadow on the water is found to be shaking. Can anyone stop the shaking of the shadow? If it should cease to shake you would not notice the water but only the light. Similarly to take no notice of the ego and its activities, but see only the light behind. The ego is the I-thought. The true ‘I’ is the Self.

Talks with Sri Ramana Maharshi

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🌻🌹 ४ ऑक्टोबर - भगवंताच्या संयोग - वियोगातच खरे सुख दुःख आहे. 🌻🌹

हल्ली लोकांचे हित करण्यासाठी जो तो झटत असतो, पण आपले स्वतःचे हित साधल्याशिवाय् दुसऱ्याचे हित आपण काय साधणार ? 

ज्याला स्वतःला सुधारता येत नाही, तो दुसऱ्याला काय सुधारणार ? 

त्यालासुद्धा अभिमानच आड येतो, कारण त्याला वाटते, 'आपण दुसऱ्याचे हित करून देऊ.' या अभिमानाने तो फुगलेला असतो. 

अहंकार जाण्यासाठी साधनच करावे लागते, आणि ते साधन गुरू सांगत असतात. म्हणून, त्याच्या आज्ञेप्रमाणे वागले म्हणजे आपले हित होते. 

ब्रह्म हे काही कुठे शोधायला जावे लागत नाही. ते आपल्या जवळच असते; पण ते दुसऱ्याने आपल्याला दाखवावे लागते. हेच काम सद्‌गुरू करीत असतात. 

श्रीकृष्ण प्रत्यक्ष परब्रह्म, अवतार घेऊन वसुदेवाच्या पोटी आले. परंतु, वसुदेव त्यांना आपला मुलगाच समजत होते तोपर्यंत, प्रत्यक्ष परमात्मा घरी असूनही ओळख पटली नाही. तेच, नारदांनी जेव्हा सांगितले की, 'श्रीकृष्णाला आपला मुलगा न समजता तो परब्रह्म आहे असे समजा म्हणजे तुमचे हित होईल, ' तेव्हा खरी ओळख पटली. 

तसेच, राम अवतारी असूनही, वसिष्ठांनी जेव्हा सांगितले की, 'तूच प्रत्यक्ष परब्रह्म आहेस, ' तेव्हाच त्याला ते ज्ञान झाले.

आता हे जरी केवळ आपल्याला दाखविण्याकरिता असले, तरी त्याचा अर्थ हा की, गुरूने दाखविल्याशिवाय तो परमात्मा भेटत नाही. 

गुरू तरी काय सांगतात ? नामस्मरण हेच साधन म्हणून् ते सांगतात. ते दिसायला जितके सोपे तितकेच करायला कठीण असते; ते कठीण आहे म्हणून सोडून देऊ नये. आपण देवाला शरण जाऊन साधन करायला लागावे, म्हणजे ते करायला तो परमात्मा शक्ती देतो.

जगात खरे सुख नाही आणि दुःखही नाही. जगात सुखदुःख आहे असे जे आपल्याला वाटते ते अपुरे आहे; ते तात्पुरते आहे. 

खरे सुखदुःख भगवंताच्या संयोग-वियोगामध्येच आहे. 

खरे पाहता आपली बुद्धी लवचिक आहे; आपल्या वृत्तीवर कशाचाही परिणाम होतो. म्हणून आपल्या मागे भगवंताचा आधार हवा. आपण त्याचे आहोत, आणि जे जे होते ते त्याच्या इच्छेने होते, असे समजून वागावे.

 भूक लागली तर आईजवळ खायला मागावे, पण चोरी करू नये; तसे पोटापुरते भगवंताजवळ मागावे, पण जास्त मागू नये. 

भगवंत अत्यंत जवळ आहे आणि अत्यंत दूरही आहे. तसाच तो सर्वव्यापी आहे. म्हणून तो आपल्याला दिसत नाही. 

आपण दरवर्षी भगवंताचा जन्म करतो; याचा अर्थ असा की, मागच्या वर्षी आपण जन्म केला हे विसरलो, म्हणून या वर्षी पुनः त्याचा जन्म करावा लागला ! खरे म्हणजे भगवंताचा वाढदिवस करायला पाहिजे. भगवंत काल होते, आज आहे, आणि उद्या राहणारच; म्हणून त्याचा खरा वाढदिवस होऊ शकतो. भगवंताचे अस्तित्व आपण जागृत ठेवले, तर दरवर्षी जास्त उत्साह वाढेल आणि आनंदाचा वाढदिवस होईल.

२७८. रामनाम जाणा अक्षरे दोन । गुरूमुखे करावी ओळखण ॥

https://www.facebook.com/gondavalekarmaharaj/

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🌹🌻 ३ ऑक्टोबर - मीपणा ठेवून देवाकडे पाहणार्यास त्याची प्राप्ती होत नाही. 🌻🌹

देवाला आपण जाणू म्हणून तो जाणला जाईल का? मला ब्रह्म कळले म्हणून शब्दाने सांगितले तर ब्रह्म कळले असे होत नाही. जो ब्रह्म कळले असे म्हणतो, त्याला खरे म्हणजे काहीच कळले नाही असे होते. ते कळून घेऊ म्हणून कळत नाही; ते नकळतच कळते, आणि मग 'मला कळले' ही भावनाच तिथे राहात नाही. मी ब्रह्माला ओळखीन असे म्हणून जो देवाजवळ गेला, त्याला काहीच प्राप्ती होणार नाही. 

मीपणाने जो देवाला पाहू जातो, त्याला देवाची प्राप्ती होणार नाही. आपला अहंकारच देवाच्या प्राप्तीच्या आड येतो; आणि तो बरोबर घेऊनच जर आपण देवाला शोधू लागलो तर तो कसा सापडेल ? आपल्या आणि देवाच्यामध्ये आपल्या अहंकाराचा पातळ पडदा असतो, आणि तो असल्यामुळे आपल्याला देव दिसत नाही. तो दूर करा म्हणजे देव दिसू लागेल.

व्यापार चांगला चालला नाही म्हणजे मग विचारायला येता की, तुम्ही व्यापार करायला सांगितला पण चांगला चालत नाही! नामस्मरण केल्याने व्यापारात बिघाड येईल का ? तुम्ही म्हणाल की, आमच्या संसारात तुम्ही बिघाड करायला सांगता; परंतु मी बिघाड करायला सांगत नसून, माझ्या सांगण्यावरून तुम्ही नामस्मरण केले तर उलट तो चांगलाच होईल. 

काळजी न करता संसार करा, रामाला जे करायचे, ते तुम्ही काही केले तरी करायला तो चुकत नाही. मग काळजी करून तरी काय होणार आहे ? 

जे भोगायचे ते कष्टाने भोगण्यापेक्षा आनंदाने भोगलेले काय वाईट ! जे जे आघात होतील ते त्याचे म्हणून त्याच्याकडे पाठवावेत. आपल्याला त्यांच्याशी कर्तव्य नाही असे समजत जावे. 

आपल्याला नवस करायचा असेल तर असा करावा की, "मला तू ज्या स्थितीत ठेवशील त्या स्थितीत आनंद दे, म्हणजे मला समाधान राहील. दुसरे काही मागण्याची इच्छाच होऊ देऊ नको." असे मागावे, म्हणजे आपल्याला त्याचे होऊन राहता येईल.

 मनुष्याची शांती बिघडायला जगामध्ये दोनच कारणे आहेत. एक म्हणजे आपल्याला हवे ते न येणे, आणि दुसरे म्हणजे आपल्याला नको ते येणे. या दोन्हीपैकी आपल्या हातामध्ये एकही नाही; मग आपण दुःख का करावे ? 

भगवंताच्या नामाची एकदा गोडी लागली ना, की सर्व काही साधते. नाम अभिमानाचा नाश करते. नामाने हवे-नको-पणाची बुद्धी होत नाही, साधुसंतांनी आवर्जून सांगितलेले हेच नाम तुम्ही सतत घेऊन समाधानाचा शाश्वत ठेवा मिळवा.

२७७. भगवंताजवळ असे काही मागा, की पुन्हा दुसरे काही हवेसेच वाटणार नाही.

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विवेक बुद्धि का सार है | विवेक का अर्थ है, एक प्रकार की सगाजत, एक तरह का होश | कार्य में, विचार में, एक तरह की सावधानी, एक तरह का सतत अवेयरनेस |

आप रास्ते पर चल रहे हैं | चलना यांत्रिक है | चलना आपको पता है कैसे चला जाता है, शरीर चलता चला जाता है | आपको कोई होश रखने की जरूरत नहीं है, कि आप चल रहे हैं, कि पैर उठाया जा रहा है | श्वास ले रहे हैं | श्वास चलती चली जाती है, यांत्रिक है | श्वास के लिए आपको कुछ करने की जरूरत नहीं है | होश बिलकुल आवश्यक नहीं है |

लेकिन आप होशपूर्वक भी श्वास ले सकते हैं | बुद्ध ने अपनी पूरी साधना श्वास और होश के ऊपर आधारित की थी | बुद्ध कहते थे अपने भिक्षुओं को की तुम अगर होशपूर्वक श्वास लेने लगो, तो सब ठीक हो जाएगा |

इतनी सरल बात, और सब ठीक हो जाए | यह सरल ऊपर से दिखती है, भीतर बहुत जटिल है |

होश सरल सी बात है, लेकिन अति कठिन है | बुद्ध कहते हैं, तुम सिर्फ अपनी श्वास को होशपूर्वक लेने लगो, बस | क्या हो जाएगा इतने से ? इतने से सब हो जाता है | क्योंकि भीतर का तत्व जो विवेक है, वह जगने लगता है | वह किसी भी प्रक्रिया के द्वारा जगाया जा सकता है |

कोई भी प्रक्रिया आप होशपूर्वक करने लगे, आपकी बुद्धि सजग होने लगेगी | और जैसे ही बुद्धि सजग होती है, मन शांत होने लगता है, क्योंकि मालिक मौजूद हो गया | नौकर चुपचाप बैठ जाता है; आज्ञा की प्रतीक्षा करने लगता है |

ओशो, कठोपनिषद

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संसार पागलों की दुनिया है

मैं एक विश्वविद्यालय में शिक्षक था। एक दिन बैठा था प्रिंसिपल के कमरे में, कुछ बात करता था, कि एक युवती आयी और उसने शिकायत की कि किसी ने उसे कंकड़ मार दिया। मैं बैठा था तो प्रिंसिपल ने मुझसे कहा कि अब आप ही बताइए क्या करें? यह रोज का उपद्रव है! मैंने उस लड़की की तरफ देखा, मैंने कहा, कंकड़ कितना बड़ा था? उसने कहा, जरा सा था। मैंने कहा, उसने जरा सा मारा यही आश्चर्य है, तुझे बडी चट्टान मारनी थी! तू इतनी सज संवरकर आयी है, उसने कंकड़ मारा यह बात जंचती नहीं ठीक! इतने सज संवरकर विश्वविद्यालय आने की जरूरत क्या थी? यहां कोई सौंदर्य प्रतियोगिता हो रही है? इतने चुस्त कपड़े पहनकर, इतने आभूषण लादकर, इतने बालों को संवारकर, यहां तू पढने आयी है या किसी बाजार में!

फिर मैंने उस युवती से पूछा कि मैं एक बात और पूछना चाहता हूं तू किसी दिन इतना सज संवरकर आए और कोई कंकड़ न मारे, तो तेरे मन को दुख होगा कि सुख? पहले तो वह बहुत चौंकी मेरी बात से, फिर सोचने भी लगी, फिर उसने कहा कि शायद आप ठीक ही कहते हैं। क्योंकि मैंने देखा विश्वविद्यालय में जिन लड़कियों के पीछे लोग कंकड़ पत्थर फेंकते हैं, वे दुखी हैं

कम से कम दिखलाती हैं कि दुखी है, और जिनके पीछे कोई कंकड़ पत्थर नहीं फेंकता, वे बहुत दुखी हैं, महादुखी हैं कि कोई कंकड़ पत्थर फेंकने वाला मिलता ही नहीं। कोई चिट्ठी पत्री भी नहीं लिखता। जिनको चिट्ठी पत्री लिखी जाती है वे शिकायत कर रही हैं और जिनको चिट्ठी पत्री नहीं लिखी जाती वे शिकायत कर रही हैं। मन बड़ा विरोधाभासी है।

लेकिन संसार में ठीक है, संसार विरोधाभास है। वहां हम कुछ चाहते हैं, कुछ दिखलाते है। कुछ दिखलाते हैं, कुछ और चाहते हैं। अगर तुम अपने मन को देखोगे तो बड़े चकित हो जाओगे कि तुमने कैसे सूक्ष्म जाल बना रखे हैं। तुम निकलते इस ढंग से हो कि प्रत्येक व्यक्ति तुम में कामातुर हो जाए, और अगर कोई कामातुर हो जाए तो तुम नाराज होते हो। आयोजन उसी का करते हो, फिर जब सफलता मिल जाए तब तुम बड़े बेचैन होते हो। और सफलता करने के लिए घर से बड़ी व्यवस्था। करके नकले थे। अगर कोई न देखे तुम्हें, रास्ते से तुम अपना सारा सौंदर्य प्रसाधन करके नकल गए और किसी ने भी नजर न डाली, तो भी तुम उदास घर आओगे कि बात क्या है? मामला क्या है? लोग क्या मुझमें उत्सुक ही नहीं रहे?

दूसरे की उत्सुकता अहंकार का पोषण है। तुम्हें अच्छा लगता है जब दूसरे लोग उत्‍सुक होते हैं, तुम मूल्यवान मालूम होते हो। जिनके भीतर कोई मूल्य नहीं है, वे इसी मूल्य का अपने लिए धोखा पैदा करते हैं। दूसरे लोग उत्सुक हैं, जरूर मूल्‍यवान होना चाहिए। इतने लोगों ने मेरी तरफ आंख उठाकर देखा, जरूर मुझमें कुछ खूबी होनी चाहिए। तुम्हें खुद अपनी खूबी का कुछ पता नहीं है, है भी नहीं खूबी एक झूठा भरोसा इससे मिलता है कि अगर खूबी न होती तो इतने लोग मुझसे उत्‍सुक क्यों होते? जरूर मैं सुंदर होना चाहिए, नहीं तो इतने लोग उत्सुक हैं!

तुम्‍हें अपने सौंदर्य पर खुद तो कोई आस्था नहीं है, तुम दूसरों के मंतव्य इकट्ठे करते हो। संसार पागलों की दुनिया है।

एस धम्मो सनंतनो

#ओशो

keep quite

When you meditate, 

the ego rises 

and you become the meditator. 

In this process, 

you objectify Reality, 

which is actually who YOU truly are. 

So the best meditation is 

to simply keep quiet here. 

Don't follow any thought 

and don't activate the mind. 

This is true meditation. 

Knowing that you are meditating 

is not true meditation. 

When you keep quiet here, 

there is no meditator. 

There is nothing to achieve in the future, 

because everything is already here. 

The meditator rises from here.

When you keep quiet that is no meditator, 

no meditation and no object of meditation. 

This is Existence-Consciousness-Bliss Itself. 

It is in this instant, in this space, 

It is who you are, desireless, Perfect Self. 

In the twinkling of an eye you are free! 

🌺 Papaji

nothing

There is really nothing You have to do.
There is nothing you need.
There is no place you have to go.
There is no special book you have to read.
There is no special teacher u have to see.
This is between you and yourself
.
#robert adams

"When one abides as the Self,
some divine power takes charge of one’s life.

All actions then take place spontaneously, and are performed very efficiently,
without any mental effort or activity."

~ Papaji

no journey

" Give up the idea of a journey to Truth, and truth is instantly revealed...give up this idea that you are near...this concept will take you to another birth...another opportunity...it is itself avoidance...and this silly...'I still don't get it'...don't pay any attention to this serpent's voice.

Keep quiet...let's see if you are fit just to remain quiet...your malignant relationship with mind as master is over...the mind can be used for normal service, but can never help you to be who you are...no heady philosophy is required to know your Self...just this mirroring...do you have the courage to look into this, your own mirror?...there was a time when you were not ready to see...Now, something brings you here...take a look...take a look or leave..." 

🌼 Mooji

divine search

No man can seek the divine because he does not have the capacity for such a search. But when somebody has become ready to disappear, has become ready to be a nobody, has become ready to become an emptiness, then the divine will certainly find him. Only the divine can seek for man, man can never seek the divine because even in seeking, the ego is present.

So a religious person is not one who sets out in search of the divine: a religious person is one who sets out in search of his " I "- and the more he goes on searching, the more he will find that his " I " is not at all there. And the day the " I " no longer remains, on that day the door which is hiding love will open for him.

So I say that the day the shadow of "I" disappears, the day neither " I " nor "you" remains, on that you will no longer have to search for divine - the divine will come searching for you.

🌸 Osho

Atmosphere of your spiritual consciousness

When the person is seen for what it is, it loses significance for the deeper truth  

And the greatest thing that can happen is when the noise of the mind becomes insignificant for you 

There’s a song, a Bob Marley song, it says “There’s a foolish dog that barks at a flying bird”  

The bird doesn’t even look, he’s just going about his business 

It’s a foolish dog that barks at a flying bird

When you are airborne, meaning you are in the atmosphere of your spiritual consciousness, then the bark from the ego-mind won’t trouble you 

💗 Mooji

"This Love is God"

desire

Solitude is a function of the mind. A man attached to desire cannot get solitude wherever he may be. A detached man is always in solitude.

Sri Ramana Maharshi

Mind create suffering

ANNAMALAI SWAMI – FINAL TALKS

Annamalai Swami: Mind is just a shadow. Attempts to catch it and control it are futile. They are just shadows chasing shadows. You can't control or eliminate a shadow by chasing it or by putting a shadow hand on it. These are just children's games. 

Ram Tirtha once told a story about a small boy who ran down the street, trying to catch up with the head of his shadow. He never managed because no matter how fast he ran, the shadow of his head was always a few feet ahead of him. 

His mother, who was watching him and laughing, called out, 'Put your hand on your head!' 

When the boy followed this instruction, the shadow hand caught up with the shadow head. This was enough to satisfy the boy. 

This kind of advice may be enough to keep children happy, but it won't produce satisfactory results in the realm of sadhana and meditation. Don't chase your shadow thoughts and your shadow mind with mind-control techniques because these techniques are also shadows. Instead, go back to the source of the shadow-mind and stay there. When you abide in that place, you will be happy, and the desire to go chasing after shadow thoughts will no longer be there. …

Question: But this shadow mind must still be eliminated by some means. 

Annamalai Swami: When Self-realization happens, mind is no longer there. However, you do not get Self-realization by getting rid of the mind. It happens when you understand and know that the mind never existed. It is the recognition of what is real and true and the abandonment of mistaken ideas about reality and substantiality of this ephemeral shadow you call mind. …

Question: But how to give up this false idea that the mind is real? 

Annamalai Swami: The same way that you give up any wrong idea. You simply stop believing in it. 

If this does not happen spontaneously when you hear the truth from a teacher, keep telling yourself, 'I am not the mind; I am not the mind. There is no mind; there is no mind. Consciousness alone exists.' 

If you have a firm conviction that this is the truth, one day this firm conviction will mature to the point where it becomes your direct experience. 

Consciousness alone exists. If you generate a firm conviction that this is the truth, eventually this firm conviction will become your own direct experience. 

Consciousness alone exists. That is to say, whatever exists is consciousness alone. Keep this in mind and don't allow yourself to regard anything else as being real. If you fail and give even a little reality to the mind, it will become your own false reality. Once this initial wrong identification - (I am the mind, the mind is real' – has happened, problems and suffering will follow.

surrender to heart

It is not there at a unknown distant place. You imagine that it is there at the height of heaven.

You imagine that it has to come down to protect you.

But in reality it is there inside you In Your Heart itself, the moment at which you submerge your mind in its roots, then at that moment itself Gods grace comes out of you and radiates around You.

Sri Ramana Maharshi 🌹

self

Under every wave 

is ocean,

under every name 

is substratum,

under every appearance, 

is You.

If you do not forget 

who you are,

This appearance is 

the Cosmic Dance.

The Unnameable 

Has Given yoU 

This Shape

To Play, 

To Love, 

To Know 

Thy Self.

🌺 Papaji

8

The wavering of the mind is a weakness arising from the dissipation of its energy 

in the shape of thought....  

When one makes the mind stick to 

one thought the energy is conserved 

and the mind becomes stronger....

Sri Ramana Maharshi....

7

6

Q: How to get rid of the mind?

Sri Ramana Maharshi :

Is it the mind that wants to kill itself ?

The mind cannot kill itself.

So your business is to find the real nature of the mind.

Then you will know that there is no mind.

When the Self is sought, the mind is nowhere.

Abiding in the Self, one need not worry about the mind.

Q: Is mukti the same as realization?

Sri Ramana Maharshi :

Mukti or liberation is our nature.

It is another name for us.

Our wanting mukti is a very funny thing.

It is like a man who is in the shade,

voluntarily leaving the shade,

going into the sun,

feeling the severity of the heat there,

making great efforts to get back into the shade

and then rejoicing,

`How sweet is the shade!

I have reached the shade at last !'

We are all doing exactly the same.

We are not different from the reality.

We imagine we are different,

that is we create the bheda bhava [the feeling of difference]

and then undergo great sadhana [spiritual practices]

to get rid of the bheda bhava and realize the oneness.

Why imagine or create bheda bhava and then destroy it?

Q: This can be realized only by the grace of the master. I was reading Sri Bhagavata. It says that bliss can be had only by the dust of the master's feet. I pray for grace.

Sri Ramana Maharshi :

What is bliss but your own being ?

You are not apart from being which is the same as bliss.

You are now thinking that you are the mind or the body which are both changing and transient.

But you are unchanging and eternal.

That is what you should know.

Q: It is darkness and I am ignorant.

Sri Ramana Maharshi :

This ignorance must go.

Again, who says `I am ignorant '?

He must be the witness of ignorance.

That is what you are.

Socrates said, `I know that I do not know.'

Can it be ignorance?

It is wisdom.

~ From Be as you are book

5

4

3

2

Q: I am aware of the `I'. Yet my troubles are not ended.

Sri Ramana Maharshi :

This `I'-thought is not pure.

It is contaminated 

with the association of 

the body and senses. 

See to whom the trouble is.

It is to the `I'-thought.

Hold it.

Then the other thoughts vanish.

Q: Yes. How to do it? That is the whole trouble.

Sri Ramana Maharshi :

Think `I, I',

and hold to that one thought 

to the exclusion of all others.

~ From Be as you are book

1

If you look into the life of every sage, they didn't come here to make you happy. They came here to take away your so-called human happiness. They came to show you that human happiness is transitory. It is not permanent. They came to upset you, to upset your lifestyle, not to bring you happiness.

We still have a tendency to believe that when we get into a spiritual teaching, all of our humanhood will improve drastically. If we are sick we'll be healed, if we are poor we'll be rich, if we have mental anguish, we'll have joy and happiness. But that's not a spiritual teaching. Your feelings and your life so-called and your body have nothing to do with spirituality. You gotta understand this once and for all.

True spirituality goes beyond the relative world. It has absolutely nothing to do with the human condition. Yet you've heard me say many times that your humanhood also improves, so it sounds like a contradiction. But what I meant was this: when you make the transcendence, when you awaken to your true self, you have no idea what's going on with the body. You are in a different dimension so to speak.

🌷 R.Adams