quotes 1

From ~~~ Talks with Sri Ramana Maharshi, T.198

Q.: 

What is Guru’s Grace? 

How does it work?

M.: 

Guru is the Self.

Q.: 

How does it lead to realization?

M.: 

Isvaro gururatmeti ... (God is the same as Guru and Self ...). 

A person begins with dissatisfaction. Not content with the world he

seeks satisfaction of desires by prayers to God; his mind is purified;

he longs to know God more than to satisfy his carnal desires. Then

God’s Grace begins to manifest. God takes the form of a Guru and

appears to the devotee; teaches him the Truth; purifies the mind by his teachings and contact; the mind gains strength, is able to turn inward; with meditation it is purified yet further, and eventually remains still without the least ripple. That stillness is the Self. 

The Guru is both exterior and interior. From the exterior he gives a push to the mind to turn inward; from the interior he pulls the mind towards the Self and helps the mind to achieve quietness. That is Grace.

Hence there is no difference between God, Guru and Self.

~~~~~~

quotes 1

But the most difficult thing in your life – which should really be the easiest – is to sit by the side of the flow of your mind. Your mind is just like a river. Thoughts and thoughts and a crowd of thoughts go on passing. You simply sit by the bank, unconcerned, just a witness, and you are in for a great surprise.

Slowly slowly, as you become more and more centered and simply a witness, thoughts start disappearing. They can exist only with your identification. You give energy to your mind. When you pull yourself out, you have stopped giving nourishment to the mind. And once there is no nourishment – thoughts are very fragile things – they start dying out.

Soon there is silence, there is peace. And this peace is not the peace of a cemetery. This peace is not dead, it is not flat. It is such a tremendous experience that once you have reached the first rung of the ladder, the ladder goes to infinity. You can go on and on discovering new layers of peace. This is the real excitement, unending excitement.

That’s the meaning of the word ”ecstasy”: unending excitement. You cannot exhaust it, you cannot come to a point where you say, ”There is no more to discover and I am feeling flat.” It has never happened. On my own authority I say to you, I have been going as fast as possible, deeper and deeper into silence, but there is no bottom, there is no limit.

Each moment of silence brings new fragrance. Peace brings new flowers. Nothing is said, but much is heard. Nothing is shown, but much is seen. Nobody guides you, but some magnetic force of peace itself takes you farther and farther away from the mind, from the body, from the neighbors, from the wife, from the husband. And the excitement is continuously deepening.

quote 1

"𝐘𝐨𝐮 𝐦𝐮𝐬𝐭 𝐛𝐞𝐜𝐨𝐦𝐞 𝐯𝐞𝐫𝐲 𝐬𝐦𝐚𝐥𝐥. 

𝐈𝐧 𝐟𝐚𝐜𝐭 𝐲𝐨𝐮 𝐦𝐮𝐬𝐭 𝐛𝐞𝐜𝐨𝐦𝐞 𝐧𝐨𝐭𝐡𝐢𝐧𝐠. 

𝐎𝐧𝐥𝐲 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐰𝐡𝐨 𝐢𝐬 𝐧𝐨𝐛𝐨𝐝𝐲 𝐜𝐚𝐧 𝐚𝐛𝐢𝐝𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐒𝐞𝐥𝐟." 

- 𝐑𝐚𝐦𝐚𝐧𝐚 𝐌𝐚𝐡𝐚𝐫𝐬𝐡𝐢

#RamanaMaharshi #Muruganar #Ramanashram #Arunachala #AdvaitaVedanta #Tiruvannamalai

post 1

SANNIDHI, NO SANKALPA

Sankalpa can be translated as 'will' or 'intention'. Bhagavan, along with many other Masters, held that jnanis have no sankalpa. In this state, the Self makes the body behave in a particular way and makes it say whatever needs to be said, but there is no individual choice involved in any of these words or actions. Narayana lyer once had a most illuminating exchange with Bhagavan on this topic, an exchange that gave a rare insight into the way that a jnani's power functions:

‘One day when I was sitting by the side of Bhagavan I felt so miserable that I put the following question to him: "Is the sankalpa of the jnani not capable of warding off the destinies of the devotees?"

'Bhagavan smiled and said: "Does the jnani have a sankalpa at all? The jivanmukta [liberated being] can have no sankalpas whatsoever. It is just impossible.

'I continued: "Then what is the fate of all us who pray to you to have grace on us and save us? Will we not be benefited or saved by sitting in front of you, or by coming to you?..."

'Bhagavan turned graciously to me and said: "...a person's bad karma will be considerably reduced while he is in the presence of a jnani. A jnani has no sankalpas but his sannidhi, his presence is the most powerful force. He need not have sankalpa, but his presiding presence, the most powerful force, can do wonders: save souls, give peace of mind, even give liberation to ripe souls. Your prayers are not answered by him but absorbed by his presence. His presence saves you, wards off the karma and gives you the boons as the case may be, but involuntarily. The jnani does save the devotees, but not by sankalpa, which is non-existent in him, only through his presiding presence, his sannidhi.’

Narayana Iyer, The Mountain Path 1968, p. 236

क्रोध

'*' क्रोध को किसी अन्य व्यक्ति पर फेंकने की कोई आवश्यकता नहीं है। तुम अपने बाथरूम जा सकते हो, तुम थोड़ी लंबी दूरी तक टहलने जा सकते हो, इसका मतलब है कि तुम्हारे अंदर कुछ ऐसी चीज थी, जिसे तीव्र क्रियाशीलता की जरूरत है, जिससे उसे छोड़ा जा सके। केवल थोड़ी देर तक जॉगिंग करो और तब तुम्हें अनुभव होगा कि वह मुक्त हो गई। या एक तकिया लेकर उसे पीटना शुरू करो, तकिए के साथ लड़ना शुरू करो, तकिए को पीटो, तकिए को काटो, जब तक कि तुम्हारे हाथ और दांत विश्राममय विश्रांत  न हो जाएं। पांच मिनट के रेचन से तुम भार-मुक्ति का अनुभव करोगे और एक बार अगर तुम इसे जान लो, तब तुम अपने क्रोध को किसी अन्य पर नहीं फेंकोगे, क्योंकि यह पूर्ण रूप से मूर्खतापूर्ण है।

रूपांतरण के लिए पहली चीज है—क्रोध को अभिव्यक्त करना, लेकिन किसी अन्य व्यक्ति पर नहीं। क्योंकि अगर किसी अन्य व्यक्ति पर तुम इसे अभिव्यक्त करते हो तो तब तुम समग्रता से उसे अभिव्यक्त नहीं कर सकते। तुम उसे जान से मारना चाह सकते हो, तुम उसे दांतों से काटना चाह सकते हो, लेकिन ऐसा करना संभव नहीं है। लेकिन ऐसा एक तकिए के साथ किया जा सकता है।

दूसरी बात जो स्मरण रखनी हैः सजग होना। नियंत्रण के लिए किसी सजगता की आवश्यकता नहीं है, तुम इसे बस एक यांत्रिक क्रिया की तरह करते हो। एक रोबोट की तरह। क्रोध आता है, तब वहां एक यांत्रिक व्यवस्था है—तब तुरंत ही तुम सिकुड़ कर बंद हो जाते हो। यदि तुम सजग होकर निरीक्षण करोगे तो नियंत्रण इतना सरल नहीं हो सकता

समाज कभी तुम्हे सजग होकर निरीक्षण करने की शिक्षा नही देता, क्योकि जब कोई व्यक्ति सजग होकर निरीक्षण करता है तब वह पर्याप्त खुला होता है। वह सजगता का ही एक भाग है, कि कोई एक खुला हुआ है। और यदि तुम किसी चीज का दमन करना चाहते हो और तुम खुले हुए हो, तो यह एक विरोधाभास है, वह चीज बाहर आ सकती है। समाज तुम्हें यह सिखाता है कि कैसे तुम स्वय को भीतर से बन्द कर लो, कैसे तुम स्वय के अन्दर गुफा बना कर स्वय को छिपा लो और किसी भी चीज को बाहर आने के लिए एक छोटी सी खिड़की तक खोलने की भी अनुमति न दो।

लेकिन याद रखोः अगर कोई चीज बाहर नही जा सकती, तब कोई चीज भीतर भी नहीं आ सकेगी। जब क्रोध बाहर नही जा सकता, क्योंकि तुम बन्द हो। अगर तुम एक सुन्दर चट्टान का भी स्पर्श करते हो, तो कुछ भी भीतर प्रवेश नही करता, तुम एक सुन्दर फूल की ओर देखते हो, भीतर कुछ भी प्रवेश नहीं करता, क्योंकि तुम्हारी आंखें बन्द और मुर्दा हैं। तुम किसी व्यक्ति को स्पर्श करते हो, कुछ भी भीतर नहीं जाता, क्योंकि तुम बन्द हो। तुम एक संवेदनाशून्य जीवन जी रहे हो।

सजगता के साथ ही संवेदनशीलता विकसित होती है। नियंत्रण के द्वारा तुम मंद और मुर्दा हो जाते हो। यह नियंत्रण करने का एक यांत्रिक ढंग है। यदि तुम मंद और मुर्दा हो तो कुछ भी तुम्हे प्रभावित नही कर सकता। तुम्हारा शरीर मानो एक बंद किला हो जाता हो। तब तुम्हें कुछ भी प्रभावित नहीं करता, न तो अपमान और न ही प्रेम।
लेकिन इस नियंत्रण की बहुत भारी कीमत चुकानी पड़ती है, बिल्कुल अनावश्यक कीमत। तब केवल यही पूरे जीवन भर का प्रयास होकर रह  जाता है कि कैसे स्वय पर नियंत्रण रखा जाए। और ऐसे ही करते हुए मृत्यु को पाया जाए। नियंत्रण करने का प्रयास ही तुम्हारी सारी जीवन-ऊर्जा को सोख लेता है और ऐसे ही तुम मृत्यु को प्राप्त हो जाते हो।

क्रोध सुन्दर है, सेक्स भी सुन्दर है, पर सुन्दर चीजें भी कुरूप हो सकती हैं। यह तुम पर निर्भर है। अगर तुम इसका तिरस्कार करते हो—तब वे कुरूप हो जाती हैं। और यदि तुम उनका रूपांतरण करते हो, तब वे दिव्य हो जाती हैं।

नियंत्रण नहीं, किसी अन्य पर अभिव्यक्ति भी नहीं, केवल और अधिक सजगता—तब चेतना परिधि से केन्द्र पर आ जाती है।.... '*'

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IS EVERYTHING ORDAINED?
By Devaraja Mudaliar

ONE summer afternoon I was sitting opposite Bhagavan in the Old Hall with a fan in my hand and said to him: "I can understand that the outstanding events in a man's life, such as his country, nationality, family, career or profession, marriage, death, etc. are all predestined by his karma, but can it be that all the details of his life, down to the minutest, have already been determined? Now, for instance, I put this fan that is in my hand down on the floor here. Can it be that it was already decided that on such and such a day, at such and a such an hour, I shall move the fan like this and put it down here?"

Bhagavan replied "Certainly." He continued: "Whatever this body is to do and whatever experiences it is to pass through was already decided when it came into existence."

Thereupon I naturally exclaimed: "What becomes then of man's freedom and responsibility for his actions?"

Bhagavan explained: "The only freedom man has is to strive for and acquire the jnana which will enable him not to identify himself with the body. The body will go through the actions rendered inevitable by prarabdha (destiny based on the balance sheet of past lives) and a man is free either to identify himself with the body and be attached to the fruits of its actions, or to be detached from it and be a mere witness of its activities."

This may not be acceptable to many learned people or philosophers, but I am sure I have made no error in transmitting as above the gist of the conversation that took place between Bhagavan and me. Though this answer of Bhagavan may upset the apple cart of our careful reasonings and conclusions, I am satisfied that what Bhagavan said must be the truth. I also recall in this connection the following lines that Bhagavan once quoted to me from Thayumanavar on another occasion: "This is not to be taught to all. Even if we tell them, it will only lead to endless discussion."

It may be well to remind readers that Bhagavan has given his classic answer to the age-old question "Can freewill conquer fate?" as follows in his Forty Verses. "Such questions worry only those who have not found the source of both freewill and fate. Those who have found this source have left all such discussions behind." The usual reaction of Bhagavan to any such question would be to retort: "Who is it that has this fate or freewill? Find that out and then this question will not arise."

– First published in Call Divine, 01 December 1959. Featured in June '97 Maharshi Newsletter.

post 1

Self-knowledge is possible only in deep aloneness.

Ordinarily whatever we know about ourselves is
the opinion of others. They say "You are good"
and we think we are good.
They say "You are beautiful"
and we think we are beautiful.

They say you are bad or ugly...
whatsoever people say about us we go on collecting.
That becomes our self-identity.

It is utterly false because nobody else can know you,
can know who you are, except you yourself.

Whatsoever they know are only aspects,
and those aspects are very superficial.

Whatsoever they know are only momentary moods;
they cannot penetrate your center.

Not even your lover can penetrate to the
very core of your being.

There you are utterly alone,
and only there will you come to know who you are......

0sho

post 5

Live quietly in the moment and see the beauty of all before you. The future will take care of itself...... ~Paramahansa Yogananda

post 4

परमात्मा का होना अगर सबसे बड़ा सच है, तो मेरा होना सबसे बड़ा झूठ है। क्योंकि यहां दो मैं तो हो ही नहीं सकते। अस्तित्व तो एक है। एक ही मैं हो सकता है। पूरा अस्तित्व अगर एक है तो इसका एक ही केंद्र हो सकता है। लेकिन हर व्यक्ति, हर बूंद घोषणा करती है अपने मैं की।

ज्ञानी को यही शर्म आती है। वह लज्जा से भर जाता है। कितनी अतिशयोक्ति की! कितनी अपनी घोषणा की, जहां कुछ भी न था। पानी का बबूला था, जरा सा छुआ कि टूट गया। कागज की नाव थी, बही नहीं कि डूब गयी। ताश के पत्तों का घर था, हवा आयी नहीं कि गिर गया। पर कितने-कितने दावे किए! कितनी घोषणाएं कीं!

तुम्हारा होना सिर्फ नुकसान पहुंचाने का दावा है। वह हिंसा की एक घोषणा है। तुम उसी वक्त कहते हो--कि मैं कौन हूं जानते हो--जब तुम दावा करना चाहते हो कि मैं चाहूं तो विध्वंस कर सकता हूं।

तुम्हारी सारी अकड़ हिंसा है। अहंकार हिंसा का सूत्र है। जानने वाला तो कहता है, मैं कहां हूं! पता ही नहीं चलता। मैं कौन हूं! कुछ पता नहीं चलता। जानने वाला तो खो जाता है। अज्ञानी अकड़ा रहता है। जो नहीं है वह तो कहता है, मैं हूं। और जो हो जाता है, वह यह भाषा बोलना बंद कर देता है।

ओशो❤

🌹एक ओंकार सतनाम-18 (नानक)🌹

Post 3

From ~~~ Day by Day with Bhagavan, 31-1-46.

Sri Ramana Maharshi :

That which is, is peace.

All that we need do is to keep quiet.

Peace is our real nature.

We spoil it.

What is required is that we cease to spoil it.

For instance, there is space in a hall (room).

We are not going to create space anew.

We fill up the place with various articles.

If we want space, all that we need do

is to remove all those articles and we get space.

Similarly,

if we remove all the rubbish from the mind

the peace will become manifest.

That which is obstructing the peace

must be removed.

Peace is the only Reality.

~~~~~~

Post 2

The one who follows the thought is also a thought! The one who follows the thought IS in thought. When you know that both are thoughts, you are home. You are not at home, you ARE home. Then allow thoughts to arise and allow them to be followed. You remain as That unmoved and unconcerned Being. This is the highest understanding.

~ Papaji

Spiritual quotes 1

Is God personal?

Maharshi. Yes, He is always the first person, the I, ever standing before you. Because you give precedence to worldly things, God appears to have receded to the background. If you give up all else and seek Him alone, He alone will remain as the I, the Self.

(The Maharshi's Gospel)