silence

Silence is another name for God. Quietness is a name for consciousness, peace. Everything is found in the silence and not too much in the words. In quietness, you should try to be quiet for as long as you can, especially when you are at home. Try to sit in the silence and quietness for as long as you can. It's in the silence where you will receive the message. It's in the silence where pure awareness reveals itself to you.

Never be afraid to sit in the silence. It's your greatest asset.

Robert Adams

seer life

The seer, though remaining amidst limitations, should yet be unaffected by their qualities, 

 like space. Knowing all, he should be like one that knows not, and should wander about, unattached, like the wind. #AdiShankaracharya #AdiShankara

vairagya Robert Adams

"A mysterious power will take care of
everything for you. This only happens when you
understand, I am not the doer. As long as you
believe you are the doer, you have to struggle,
you have to fight, you have to compete and you
have to straighten things out. But as soon as
you realize, I am not the doer. I didn't ask to be
born, I didn't have to go through this position,
to have the parents I had, to grow up where I
grew up, this is all karmic. The same power that
took care of this will take care of you now. Will
put you in your right place. Will take care of
your finances, your health and everything else.
Your job is to focus your attention on the Self."

~ Robert Adams

focus attention on self

"A mysterious power will take care of
everything for you. This only happens when you
understand, I am not the doer. As long as you
believe you are the doer, you have to struggle,
you have to fight, you have to compete and you
have to straighten things out. But as soon as
you realize, I am not the doer. I didn't ask to be
born, I didn't have to go through this position,
to have the parents I had, to grow up where I
grew up, this is all karmic. The same power that
took care of this will take care of you now. Will
put you in your right place. Will take care of
your finances, your health and everything else.
Your job is to focus your attention on the Self."

~ Robert Adams

self ramana presence

This morning, a European who was sitting in front of Bhagavan said through an interpreter:
“It is stated in the Mandukyopanishad that, unless samadhi, i.e., the 8th and last stage of yoga, is also experienced, there can be no liberation (moksha) however much meditation (dhyana) or austerities (tapas) are performed. Is that so?”

Bhagavan: “Rightly understood, they are the same. It makes no difference whether you call it meditation or.austerities or absorption, or anything else.
That which is steady, continuous like the flow of oil, is austerity, meditation and absorption.
To be one’s own Self is samadhi.”

Questioner: “But it is said in the Mandukyopanishad that samadhi must necessarily be experienced before attaining
liberation.”

Bhagavan: “And who says that it is not so? It is stated not only in the Mandukyopanishad but in all the ancient books.
But it is true samadhi only if you know your Self. What is the use of sitting still for some time like a lifeless object?
Suppose you get a boil on your hand and have it operated under chloroform; you don’t feel any pain at the time, but does that mean that you were in samadhi?
It is the same with this too.
One has to know what samadhi is. And how can you know it without knowing your Self?
If the Self is known,
samadhi will be known automatically.”

- Letters from Ramanasramam.
Chapter 138. Samadhi.

Spiritual life i am ness is not me be content

Questioner: What kind of rule should a man choose for conducting himself in life?

Maharaj: This question emanates from your concepts. Throw out your concepts. 

In the course of your study of spirituality, you have acquired many concepts which you call that knowledge. Do you want

me to be embroiled in your concepts?

That thought-flow is always there, except in deep sleep. Even for a jnani, the thought-flow is present but the thought has changed.

Most people are carried away by the thought-flow, but a rare person turns around, goes to the source and departs from the track of that original thought-flow, saying, 

"It is not mine, not my affair. 

This 'I Amness' is the product of objective material, it is not me. I am out of it."

The statements which come out of here will stick to you, and with that sticking, your spiritual job will be done. When you do anything it is for "me", but there is a limit to which that can go, isn't there?

Questioner: The needs are limitless.

Maharaj: I meet many people who, in the pursuit of happiness, are always miserable. Rarely do I encounter someone who says "I am content."

- The Final Talks with Sri Nisargadatta Maharaj. Excerpt from: The Consciousness and the Absolute.

Good man lives silently

A good man has nothing to say, a good man has nothing to do, a good man lives silently, there is a kind of passivity. That's why Lao Tzu says, "I am a fool. My mind is as empty as that of a fool". Where he says "fool ", read"wise ", because only a wise man's mind is empty. Only a foolish man's mind is full of thoughts and desires and plans and ideas.

- Beloved O.s.h.o.

adultery

From ~~~ Be As You Are, Ch. 12

Q.:
I am carried away by the sight
of the breasts of a young woman neighbour
and I am often tempted to commit adultery with her.
What should I do?

M.:
You are always pure.
It is your senses and body which tempt you
and which you confuse with your real Self.

So first know who is tempted and who is there to tempt.

But even if you do commit adultery,
do not think about it afterwards,
because you are yourself always pure.
You are not the sinner.

~~

awakening

If you realize the reason why you came, you will be interested in one thing, awakening. And that will dominate your life. Nothing else will. You will not be concerned with what somebody else is doing and you will be at peace with yourself and everybody else. ~ Robert Adams

post 2

post 1

Self surender

He knows what is best and when and how to do it.

Leave everything entirely to Him.

His is the burden: you have no longer any cares.

All your cares are His.

Such is surrender.

This is bhakti.

(Talk 450)

daily reminder self

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.

satsang or meditation to silent the mind

Dr. Lohara: Why does the mind not sink into the Heart even while meditating?

Maharshi: A floating body does not readily sink unless some means are adopted for making it do so. Breath-control makes the mind quiescent. The mind must be alert and meditation pursued unremittingly even when it is at peace. Then it sinks into the heart. Or the floating body might be loaded with weights and made to sink. So also association with the wise will make the mind sink into the Heart.

Such association is both mental and physical. The extremely visible being (of the Guru) pushes the mind inward. He is also in the heart of the seeker and so he draws the latter’s inward-bent mind into the Heart.

This question is asked only when the man begins to meditate and finds it difficult. Let him practise breath-control just a little and the mind will be purified. It does not now sink into the heart because the latent tendencies stand as obstacles. They are removed by breath-control or association 

with the wise. 

In fact the mind is always in the Heart. But it is restive and moves about on account of latent tendencies. When the tendencies are made ineffective it will be restful and at peace.

By breath-control the mind will be only temporarily quiescent, because the tendencies are still there. If the mind is transformed into the Self it will no longer give trouble. That is done by meditation.

- Talks with Sri Ramana Maharshi. Talk 223.

silence i am no image

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.

bhakti surrender

quotes 2

silence

Learn to love the silence. Treat the silence as a beautiful entity. As the divine mother, shakti. The silence is all-power. Never take the silence for granted.

You should start feeling the silence as God. Feel good when you are in the silence. Up to you...up to now many of you have believed that the silence is nothing. It is a divine nothingness. Remember it's out of the silence that everything comes. When you return to the silence this is actually a self surrender. You are surrendering your ego, your lifestyle, your karma, everything is surrendered to the silence.

Remember never believe that the silence is a waste of time. Just as we realize now

that space is really consciousness. There is no such thing as space. It appears to be space but it's really consciousness. The same way the silence is consciousness. It's a living entity. It's alive, it's reality. Therefore sit in the silence and rejoice.

Robert Adams

I am that truth

I am that I am not messy consciousness . I am silence . 

Don't waste your energy in discussion .jiddu Krishnamurti 

I am that witness

Questioner: On what side is the witness? Is it real or unreal?

Maharaj: Nobody can say: ‘I am the witness’. The ‘I am’ is always witnessed. 

The state of detached awareness is the witness consciousness, the ‘mirror-mind’. It rises and sets with its object and thus it is not quite the real. Whatever its object, it remains the same, hence it is also real. It partakes of both the real and the unreal and is therefore a bridge between the two.

Questioner: If all happens only to the ‘I am’, if the ‘I am’ is the known and the knower and the knowledge itself, what does the witness do?

Of what use is it?

Maharaj: It does nothing and is of no use whatsoever.

Questioner: Then why do we talk of it?

Maharaj: Because it is there. 

The bridge serves one purpose only —

to cross over. You don’t build houses on a bridge. The ‘I am’ looks at things, the witness sees through them. It sees them as they are — unreal and transient. 

To say ‘not me, not mine’ is the task of the witness.

Questioner: Is it the manifested (saguna) by which the unmanifested (nirguna) is represented?

Maharaj: The unmanifested is not represented. Nothing manifested can represent the unmanifested.

Questioner: Then why do you talk of it? 

Maharaj: Because it is my birthplace.

- Talks with Sri Nisargadatta Maharaj. Excerpt from the book: I am That. Ch. 78.

Lord shiv power

Q: How does one go beyond the need of help? And can one help another to do so?

M: When you have understood that all existence, in separation and limitation, is painful, and when you are willing and able to live integrally, in oneness with all life, as pure being, you have gone beyond all need of help. You can help another by precept 

and example and, above all, by your being. You cannot give what you do not have and you don’t have what you are not. You 

can only give what you are — and of that you can give limitlessly.

Q: But, is it true that all existence is painful?

M: What else can be the cause of this universal search for pleasure? 

Does a happy man seek happiness? 

How restless people are, how constantly on the move! It is because they are in pain that they seek relief in pleasure. All the happiness they can imagine is in the assurance of repeated pleasure.

Q: If what I am, as I am, the person I take myself to be, cannot be happy, then what am I to do?

M: You can only cease to be — as you seem to be now. There is nothing cruel in what I say. To wake up a man from a nightmare is compassion. You came here because you are in pain, and all I say is: wake up, know yourself, be yourself. The end of pain lies not in pleasure. When you realize that you are beyond both pain and pleasure, aloof and unassailable, then the pursuit of happiness ceases and the resultant sorrow too. For pain aims at pleasure and pleasure ends in pain, relentlessly.

Q: In the ultimate state there can be no happiness?

M: Nor sorrow. Only freedom. Happiness depends on something or other and can be lost; freedom from everything depends on nothing and cannot be lost. Freedom from sorrow has no cause and, therefore, cannot be destroyed. Realize that freedom.

Q: Am I not born to suffer as a result of my past? Is freedom possible at all? Was I born of my own will? Am I not just a creature?

M: What is birth and death but the beginning and the ending of a stream of events in consciousness? Because of the idea of 

separation and limitation they are painful. Momentary relief from pain we call pleasure — and we build castles in the air hoping 

for endless pleasure which we call happiness. It is all misunderstanding and misuse. Wake up, go beyond, live really.

Q: My knowledge is, limited, my power negligible.

M: Being the source of both, the self is beyond both knowledge and power. The observable is in the mind. The nature of the self is pure awareness, pure witnessing, unaffected by the presence or absence of knowledge or liking.

Have your being outside this body of birth and death and all your problems will be solved. They exist because you believe 

yourself born to die. Undeceive yourself and be free. You are not a person.

- Excerpt from: I AM THAT. 

Chapter: MIND IS RESTLESSNESS ITSELF

Talks with Sri Nisargadatta Maharaj.

not this not this what remains self

Q: How does one go beyond the need of help? And can one help another to do so?

M: When you have understood that all existence, in separation and limitation, is painful, and when you are willing and able to live integrally, in oneness with all life, as pure being, you have gone beyond all need of help. You can help another by precept 

and example and, above all, by your being. You cannot give what you do not have and you don’t have what you are not. You 

can only give what you are — and of that you can give limitlessly.

Q: But, is it true that all existence is painful?

M: What else can be the cause of this universal search for pleasure? 

Does a happy man seek happiness? 

How restless people are, how constantly on the move! It is because they are in pain that they seek relief in pleasure. All the happiness they can imagine is in the assurance of repeated pleasure.

Q: If what I am, as I am, the person I take myself to be, cannot be happy, then what am I to do?

M: You can only cease to be — as you seem to be now. There is nothing cruel in what I say. To wake up a man from a nightmare is compassion. You came here because you are in pain, and all I say is: wake up, know yourself, be yourself. The end of pain lies not in pleasure. When you realize that you are beyond both pain and pleasure, aloof and unassailable, then the pursuit of happiness ceases and the resultant sorrow too. For pain aims at pleasure and pleasure ends in pain, relentlessly.

Q: In the ultimate state there can be no happiness?

M: Nor sorrow. Only freedom. Happiness depends on something or other and can be lost; freedom from everything depends on nothing and cannot be lost. Freedom from sorrow has no cause and, therefore, cannot be destroyed. Realize that freedom.

Q: Am I not born to suffer as a result of my past? Is freedom possible at all? Was I born of my own will? Am I not just a creature?

M: What is birth and death but the beginning and the ending of a stream of events in consciousness? Because of the idea of 

separation and limitation they are painful. Momentary relief from pain we call pleasure — and we build castles in the air hoping 

for endless pleasure which we call happiness. It is all misunderstanding and misuse. Wake up, go beyond, live really.

Q: My knowledge is, limited, my power negligible.

M: Being the source of both, the self is beyond both knowledge and power. The observable is in the mind. The nature of the self is pure awareness, pure witnessing, unaffected by the presence or absence of knowledge or liking.

Have your being outside this body of birth and death and all your problems will be solved. They exist because you believe 

yourself born to die. Undeceive yourself and be free. You are not a person.

- Excerpt from: I AM THAT. 

Chapter: MIND IS RESTLESSNESS ITSELF

Talks with Sri Nisargadatta Maharaj.

You are not a person

Q: How does one go beyond the need of help? And can one help another to do so?

M: When you have understood that all existence, in separation and limitation, is painful, and when you are willing and able to live integrally, in oneness with all life, as pure being, you have gone beyond all need of help. You can help another by precept 

and example and, above all, by your being. You cannot give what you do not have and you don’t have what you are not. You 

can only give what you are — and of that you can give limitlessly.

Q: But, is it true that all existence is painful?

M: What else can be the cause of this universal search for pleasure? 

Does a happy man seek happiness? 

How restless people are, how constantly on the move! It is because they are in pain that they seek relief in pleasure. All the happiness they can imagine is in the assurance of repeated pleasure.

Q: If what I am, as I am, the person I take myself to be, cannot be happy, then what am I to do?

M: You can only cease to be — as you seem to be now. There is nothing cruel in what I say. To wake up a man from a nightmare is compassion. You came here because you are in pain, and all I say is: wake up, know yourself, be yourself. The end of pain lies not in pleasure. When you realize that you are beyond both pain and pleasure, aloof and unassailable, then the pursuit of happiness ceases and the resultant sorrow too. For pain aims at pleasure and pleasure ends in pain, relentlessly.

Q: In the ultimate state there can be no happiness?

M: Nor sorrow. Only freedom. Happiness depends on something or other and can be lost; freedom from everything depends on nothing and cannot be lost. Freedom from sorrow has no cause and, therefore, cannot be destroyed. Realize that freedom.

Q: Am I not born to suffer as a result of my past? Is freedom possible at all? Was I born of my own will? Am I not just a creature?

M: What is birth and death but the beginning and the ending of a stream of events in consciousness? Because of the idea of 

separation and limitation they are painful. Momentary relief from pain we call pleasure — and we build castles in the air hoping 

for endless pleasure which we call happiness. It is all misunderstanding and misuse. Wake up, go beyond, live really.

Q: My knowledge is, limited, my power negligible.

M: Being the source of both, the self is beyond both knowledge and power. The observable is in the mind. The nature of the self is pure awareness, pure witnessing, unaffected by the presence or absence of knowledge or liking.

Have your being outside this body of birth and death and all your problems will be solved. They exist because you believe 

yourself born to die. Undeceive yourself and be free. You are not a person.

- Excerpt from: I AM THAT. 

Chapter: MIND IS RESTLESSNESS ITSELF

Talks with Sri Nisargadatta Maharaj.

Nirupan 104 self realization and you

Nirupana 104

Ordinary people cannot get Self-realization,

they see themselves as bodies.

Unless body-consciousness is eradicated,

Self-consciousness cannot arise.

The fact is that impurity of the gross body

cannot affect consciousness in the body.

Yet the same consciousness

is moving about in the form of the body.

Whatever apparent happiness one enjoys

also becomes the source of misery.

The Self identifies with the body

and loses its perfection.

So long as there is a concept of birth,

there is misery.

Consciousness is formless, pure and holy,

but it is laden with the concepts of ego and birth.

One who is disgusted with worldly affairs

becomes detached.

Because of body-identification,

it has got mixed up with the five elements.

The knowledge in the body

is the holy sight of God.

It is He who makes one understand

that the idea of birth is false.

He crushes the sense of individuality.

Consciousness is busy with many thoughts.

With the Guru’s guidance,

you have to turn it back onto itself.

One who understands

that there is no difference

between his consciousness and the Guru,

becomes enlightened.

When one believes that he is not the body,

he gets the grace of the Guru.

Consciousness is infinite and unlimited.

Then how can it have death?

By the Guru’s grace,

the birth of the body becomes the birth of Brahman.

Then the seeker forgets

that he is a particular individual.

Even when the jnani is all-pervading,

he still has one desire:

Knowledge should continue to progress.

He keeps looking out for someone

worthy of receiving the knowledge

and to pass it on.

As such, all are devotees of God.

Devotion to God is devotion to the Self.

Everything is done

to perpetuate the sense ‘I am’.

According to the Guru-word,

if you worship the formless consciousness,

you will be immortal and indestructible.

You will understand

that your true nature is Parabrahman.

Does the Self have needs

such as food and wife and children,

or are they for the devotee?

The Self is mistaken

for the form of the body.

Those who have knowledge of the Self

have pervaded the manifestation

and transcended it.

They are Parabrahman –

beyond form and qualities.

If you have realized the Self,

rituals, religions, black or white magic,

curses or ghosts,

are of no consequence to you.

Instead they turn back

and strike those that direct them upon you.

One who plays with a jnani

brings misery to himself.

If you believe the fortuneteller,

you have not acquired knowledge of the Self.

In the dream, the world was seen.

In the dream there also appeared your own body.

The dream eventually ended

and the world disappeared.

Then what happened to the One

who saw the dream?

Did He see His corpse lying there?

He never came and never left.

Atman is not prana.

Recognize this fact.

It will not be enough

if you just memorize it.

What is there in the body

due to which we know ‘we are’?

You must practice devotion to the Guru

(non-dual devotion).

Be vigilant.

Prepare yourself

to see the bliss of the last moment.

For others it is a dreadful event.

— Shree Nisargadatta Mahārāj 

Sunday, April 1, 1979

experience of self

THE DIRECT EXPERIENCE OF THE SELF (ATMAN) 

(Nitya-Aparoksha Tiran) extract from the book: GURU VACHAKA KOVAI

The Light of Supreme Truth by Sri Muruganar

881 All the benefit to be obtained by inner enquiry is only the destruction of the deceptive ‘I’-sense [the ego]. It would be too much to say that it is to attain Self, which always shines clear and ever-attained.

Sadhu Om: In Maharshi’s Gospel, Book One, chapter six, page 30, Sri Bhagavan says, “To make room, it is enough that the cramping be removed; room is not brought in from elsewhere.” See also Talks p. 199. If the ego is destroyed, that alone will be sufficient, for it will be equivalent to attaining Self.

892 After understanding theoretically [through sravana and manana] that Self is non-dual, and after staggering again and again in one’s efforts to attain [through nididhyasana] the practical experience of the real Self, when, [finally and with great dejection] all one’s mental efforts subside, the knowledge which then shines in the heart is the nature of that reality.

898 The well-established state in which the quiet mind [the mind devoid of thoughts] has the unbroken experience [of pure consciousness] is samadhi. Such a settled mind, which has the attainment of the unlimited supreme Self, is the essence of Godhood.

Sadhu Om: A wave is a wave so long as it moves; when that same wave settles down without moving, it is the ocean. Similarly, the mind is the mind so long as it moves and is limited; when the mind becomes still and unlimited, it is God or Brahman. The Tamil word ‘Kadavul’ [God] literally means ‘kadandu-ullavar’ [He who exists transcending]; hence our own real state, Self, which transcends all adjuncts such as ‘this’ or ‘that’, is God [Kadavul].

900 Firmly abiding as ‘I am I’, without any movement of the mind, is the attainment of Godhood [Sivatva-siddhi]. [Because] the shining of the truly well-established state of knowledge [Self-knowledge] where nothing exists other than that [knowledge] is pure Siva, is it not?

901 The radiance of consciousness-bliss in the form of one awareness shining equally within and without is the supreme and blissful primal reality whose form is Silence and which is declared by Jnanis to be the final and unobstructable state of true knowledge.

902 Who can and how to think of the whole primal reality, whose finality is Silence, as ‘I am That’, and why to suffer thereby? Attaining the [thought-free] Silence is Self-abidance [nishtha]; it is [attained by] the destruction of [the first thought] ‘I’. When ‘I’ is thus destroyed, where is the room to think?

Sadhu Om: When the reality is in truth nothing but the whole and perfect Silence which exists beyond the range of thought, why should anyone suffer by trying in vain to attain it by thinking ‘I am That’? Meditating ‘I am Brahman’, ‘I am He’ or ‘I am Siva’ is futile and is not at all a proper jnana-sadhana. According to Sri Bhagavan, the only true jnana-sadhana is to lose ‘I’, the ego, through the enquiry ‘Who am I?’

911 Unless one realizes oneself to be the unattached Self, which is like the space that remains not even in the least attached to anything, though it exists inside, outside and pervading everything, one cannot remain undeluded.

Sadhu Om: Without Self-knowledge, no one can live in this world unattached.

915 To root out the weed-like three desires [the desires for women, wealth and fame] even before they sprout out, and to make the mind subside and remain still like an ocean without wind-created waves, is Jnana.

916 When the mind does not wander in the least through any of the senses, which are the cause that throws one into misery, and when the mind remains subsided like a stormy ocean which has completely subsided and become calm, that is Jnana.

917 Just as the sun cannot be seen in a densely clouded sky, so one’s own Self cannot be seen in a mind-sky which is darkened by a dense cloud of thoughts.

918 One who has destroyed the mind is the emperor who rides on the neck of the elephant of supreme Jnana. Know for certain that the turmoil of the mind is the sole cause of the miserable bondage of the cruel and fierce birth [and death].

Sri Muruganar: Since the turmoil of the mind [chitta-chalana] is the root of the miseries of birth, thoughts alone are here said to be bondage. Since one’s own nature [Self] shines forth as soon as thoughts are destroyed, the one whose mind is thus destroyed is glorified in a figurative manner as an emperor riding on the elephant of Jnana.

919 The tranquil clarity devoid of mental turmoil is the samadhi which is essential for Liberation. [Therefore] try earnestly to experience the peaceful consciousness, the clarity of heart, by destroying the deceptive turmoil [of mind].

920 Without Self-realization [atma-darsanam], the ego will not die. Likewise, without the glorious death of the mind [or ego], this miserable dream world-scene will not disappear. Know thus.

Sadhu Om: If all the miseries of life are to come to an end, the mind must die. If the mind is to die, Self realization must be attained. Therefore only Self-realization will remove all miseries.

937 In Jnanis, who have destroyed the ego, the three states [waking, dream and sleep], which were seen previously, will disappear, and the noble state of TURIYA [the ‘fourth’] will itself shine gloriously in them as turiyatita [the state transcending the ‘fourth’].

Source: Extract from the book: GURU VACHAKA KOVAI

The Light of Supreme Truth or the collection of Guru's sayings

by Sri Muruganar, translated from the Original Tamil

by Sadhu Om and Michael James

Śrī Rāmanārpaṇam Astu” (श्री रामनार्पणम् अस्तु)💗

bliss of self

MAHARSHI'S GOSPEL

Bhagavan Sri Ramana Maharshi answers devotees

mp3 audio

D: WHY SHOULD SELF_ENQUIRY ALONE BE CONSIDERED THE DIRECT MEANS TO JNANA? 

M: Because every kind of sadhana except that of atma vichara presupposes the retention of the mind as the instrument for carrying on the sadhana, and without the mind it cannot be practised. The ego may take different and subtler forms at the different stages of one’s practice, but is itself never destroyed. When Janaka exclaimed, “Now I have discovered the thief who has been ruining me all along. He shall be dealt with summarily”, the King was really referring to the ego or the mind.

D: But the thief may well be apprehended by the other sadhanas as well.

M: The attempt to destroy the ego or the mind through sadhanas other than atma vichara, is just like the thief assuming the guise of a policeman to catch the thief, that is himself. Atma vichara alone can reveal the truth that neither the ego nor the mind really exists, and enables one to realise the pure, undifferentiated being of the Self or the absolute. Having realised the Self, nothing remains to be known, because it is perfect bliss, it is the all.

D: In this life beset with limitations can I ever realise the bliss of the Self?

M: That bliss of the Self is always with you, and you will find it for yourself, if you would seek it earnestly.

The cause of your misery is not in the life without; it is in you as the ego. You impose limitations on yourself and then make a vain struggle to transcend them. All unhappiness is due to the ego; with it comes all your trouble. What does it avail you to attribute to the happenings in life the cause of misery which is really within you? What happiness can you get from things extraneous to yourself? When you get it, how long will it last?

If you would deny the ego and scorch it by ignoring it, you would be free. If you accept it, it will impose limitations on you and throw you into a vain struggle to transcend them. That was how the thief sought to ‘ruin’ King Janaka.

To be the Self that you really are is the only means to realize the bliss that is ever yours.

— Maharshi's Gospel, pp.51-52

published by Sri Ramanasramam, 2002

🕉️ Namo Bhagavate Sri Ramanaya 💜

Source: 

https://archive.arunachala.org/1687462802

activity renounce

From ~~~ Day by Day with Bhagavan, 1-6-46

M.:
All the activities that the body is to go through
are determined when it first comes into existence.

It does not rest with you to accept or reject them.

The only freedom you have
is to turn your mind inward
and renounce activities there.

~~~

self knowledge i m

Maharaj: I have separated myself from the food-body. Flowers come in different colors, but they are made up of the same five elements. Why should I worry about differences?, from the same five elements arise all the forms with different time limits, no one has control over that time limit. 

Different forms, as per their thinking have different activities. 

About you all, you have a liking for truth; it has arisen from your individuality, so you are after it. 

Visitor: Maharaj had worshipped Ishwara. 

M: What is Ishwara? My Guru told me that the one who is listening is Ishwara itself. The ‘I am’ is Ishwara, there are various names given to that  ‘I am’ but that ‘I am’ is not your body. Your knowledge ‘I am’ contains the whole universe, presently it is difficult for you to believe, so for the moment worship it. Beingness contains everything, worship that and all your 

requirements will be met. Ultimately the knowledge is yours. 

All forms have the five elements and water is there in all forms. The ignorance is yours because you believe that you are an individual, not mine. 

As for me there is no birth, no death, creation, destruction and suffering 

will go on. 

The five elements, three gunas, and Purusha and Prakriti go on to make the nature, all forms arise and merge in it, Buddha too merged in nature. There is no individual, no manifestation without the elements and Purusha and Prakriti, the male and female aspects. 

Because of your body-mind you cannot understand Purusha and Prakriti. 

Because of their activity, creation goes on, in reality there is no male and female. There is steel and there are so many products made out of it, it depends on the use as to which we want to put it. Consciousness is the same in all forms, but the behavior of each is different, which is decided at the 

time of birth, the differences last as long as the form is there. 

Forms disintegrate, but there is no difference in my experience. There is no 

difference between the quality of the born and the unborn child, this is the great news of enlightenment. One is born or unborn, the difference is only of birth or no birth, in reality, there is no difference. The born vanishes and again becomes identical with the unborn. The difference is temporary, my body is similar to the unborn, and so I am happy. 

This existence is momentary, why give it importance? We believe it to be a long period, but it is momentary like a dream. A five minute dream, but a hundred years of life is contained in it. A movie depicts a life story, but it is the writer’s skill, 

is it real? Life is like that. 

All creatures, the world and Brahman are the result of you beingness. 

Although it is difficult to believe, but do believe it. Only Krishna has expounded this knowledge, everything is me and I am everything. 

When I talk to you, Joseph, I am giving you information about yourself. 

You may think I am talking about somebody else. My guru said, I am talking about yourself and that is how I came to know, Joseph, you have that knowledge. Prior to death, will you say with conviction that all beings, the world and Brahman are me? Can you say that with conviction? This world is a dream, but it is I, whatever information I heard is information about myself, who can say this with confidence? It’s very difficult to hear such confidence anywhere. 

We take ourselves to be a man or woman. It is a blunder that we commit because of our identification with our body. Brahman is neither a man nor woman. Having received this knowledge, by your own experience you shall become all expansive, pervasive. This body or man-woman experience is a 

sickness. Don’t talk to people about others but get hold of yourself. Be established in the Knowledge, don’t talk about it, have a firm conviction. 

When you understand, get established then you don’t need words, words are superfluous. Only a rare one will say all this, 

Krishna said, ‘I saw myself, not the world, whatever I see, is myself.’ Once established in this knowledge, you can die any moment you wish. Prophet Mohammed and Christ were like this; my nature too is like that. They behaved like that, their nature is my nature. Make use of this knowledge, assimilate it and you will lose this habit to criticize others, Krishna said, when you are that, who will criticize whom? 

Nisarga knows no rules of behavior, nature is like that, death is inevitable, so follow your Guru and die, the Guru says you are everything, be that.

Whatever knowledge I give is what flows spontaneously, I quote no one. 

Whatever I do not know directly, I do not believe. My knowledge is not knowledge of Brahman or Ishwara, Brahman and Maya are natives of my nature only. Whenever I never felt any need, that state was perfect. When I felt needs, demands grew and I was imperfect. Death is inevitable so why not die with abidance in the Guru’s words, ‘I am Brahman’. This ‘Brahman’ as an individual consciousness is of course unreliable!

- I AM UNBORN. Talks with Sri Nisargadatta Maharaj. Chapter: 9. Worship the ‘I am’

17th December 1979

Intellect is. tool for self

THE INTELLECT IS A TOOL OF THE SELF

The difficulty is to remain in the thoughtless state, and yet carry out the thinking necessary for fulfilling our duties.

M: The one that thinks is not your Self. Let action occur of its own accord. Why associate yourself with the difficulty! When you have to go outdoors you just lift your feet and go without thinking about it. Like this, the state becomes automatic, and when necessary, thinking arises and disappears of its own accord.'

Intuition works when there is no thought, and intuition will guide you. Those who have made big discoveries, have made them not when they were anxious about them, but in the stillness, by intuition rather than by thinking.

Mental activity ceases when Self-enquiry is answered. Even if you are thinking about God, it is still an activity and must be given up.

The one who practices vichara merges in God and then ceases to think about Him.

Intellect is a tool of the Self, which uses it for measuring diversity. It is not outside the Self. How could there be manifestations of intellect if the seed did not exist?

Q: How can the rebellious mind be brought under control?

M: Either seek its source so that it may disappear, or surrender so that it may be struck down.

- Conscious Immortality

I am

Sacred Guide eBook:
# *Abiding in the 'I Am'*

To abide in the 'I Am' is not to cling to a belief, nor to analyze a concept, but to rest in the raw, wordless, pre-thought sense of being — the subtle recognition that "I am" prior to identity, history, and thought. This is the doorway that Nisargadatta repeatedly emphasized:
>

“The sense ‘I am’ is the first to emerge. Ask yourself whence it comes or just watch it quietly. When the mind stays in the ‘I am’, without moving, you enter a state which cannot be verbalized but can be experienced.”
— *I Am That*, Chapter 2

## Step-by-Step Guide to Abiding in the 'I Am'
## 1. Acknowledge the Pure Fact of Being
* Sit quietly. Do nothing. Drop all expectations and practices.
* Sense inwardly: “I exist.” Not “I am this or that,” but just I am.
* Do not define, qualify, or decorate it.
>

“Before you can say ‘I am this’ or ‘I am that’, you must be there to say it. Be there first.”
— *I Am That*, Chapter 48

## 2. Turn Attention Away from Objects and Back to the Source
* Thoughts, sensations, feelings will arise. Let them.
* Instead of following them, turn attention back to the sense that knows they arise.
* Stay with the awareness of being rather than what is being perceived.

## 3. Abide in the Naked 'I Am' without Identification
* Don’t say “I am the body,” “I am a seeker,” “I am aware.” Let go of all labels.
* Remain with the unqualified sense of presence, free from reference.
>

“Give up all questions except one: ‘Who am I?’ After all, the only fact you are sure of is that you are. The ‘I am’ is certain. The ‘I am this’ is not.”
— *I Am That*, Chapter 2

## 4. Rest as the Witness to All That Comes and Goes
* Emotions, thoughts, moods, even spiritual highs — these are all appearances to the 'I Am'.
* Do not get involved. Be the silent witness to all movement.

## 5. When Effort Arises, Return Gently to the Feeling of 'I Am'
* No striving is needed. Effort itself is another activity to be witnessed.
* Return softly, as if remembering something deeply familiar.
>

“Just keep in mind the feeling ‘I am’, merge in it, till your mind and feeling become one.”
— *I Am That*, Chapter 52

## 6. Stay in the 'I Am' Until Even That Dissolves
* Eventually, the pure 'I Am' sense — even as presence — dissolves into the formless.
* You realize: You are not even the 'I Am'. You are prior to it.
>

“Stay with the 'I am', and the 'I am' will take you beyond itself, to the source.”
— *I Am That*, Chapter 51

## Major Obstacle: The Pull Toward Identification

The Core Obstacle:
The tendency of mind to attach to thought, feeling, identity, or experience. The mind says: “I am a seeker”, “I am failing”, “I am progressing.” Each time this happens, attention is pulled away from the formless sense of being into the world of form.

Resolution:
Whenever you catch the mind assigning a label, gently drop it and return to the bare sense of being. Make no story out of it.

Nisargadatta said:
>

“The mind creates the abyss, the heart crosses it.”
— *I Am That*, Chapter 57

This means: Stop analyzing. Just return. Over and over.

## What Is to Be Achieved

Abiding in the 'I Am' leads to the dissolution of the false self, and then to the recognition that even the ‘I Am’ is an appearance in the unchanging Reality you truly are. Nothing is achieved, yet everything unreal falls away. What remains is silence, awareness, and timeless freedom.
>

“When you see that you are not the person, but the silent witness, the observer, a new dimension of being opens.”
— *I Am That*, Chapter 23

## Closing

To remain with the 'I Am' is to cease wandering in thought and rest in the open field of pure being. It is not a technique, but a return — immediate, simple, and self-validating. By not moving away from what is always here, you recognize what you always are. This is not becoming — it is *Being*.

##
1. “You must be very alert. Or the mind will play false.”
— *I Am That*, Ch. 33
2. “There is no need of a way out! Don’t you see that a way out is also part of the dream? All you have to do is see the dream as dream.”
— *I Am That*, Ch. 46
3. “Understand that it is not the person who is doing the sadhana, but the consciousness within.”
— *Prior to Consciousness*, p. 72
4. “The sense of being, of ‘I am’, is the first to arise. Remain with it. It will reveal everything.”
— *I Am That*, Ch. 10

Let all else go.
Just abide in I Am.
It will carry you beyond itself.

ध्यान

"ध्यान विश्राम है, पूर्ण विश्राम। सभी गतिविधियों का पूर्ण विराम – शारीरिक, मानसिक, भावनात्मक। जब आप इतने गहरे विश्राम में होते हैं कि आपके भीतर कुछ भी नहीं हिलता, जब सभी प्रकार की क्रियाएँ समाप्त हो जाती हैं – जैसे आप गहरी नींद में हों, फिर भी जागरूक हों – तब आप जान पाते हैं कि आप कौन हैं। अचानक खिड़की खुल जाती है। इसे प्रयास से नहीं खोला जा सकता, क्योंकि प्रयास तनाव पैदा करता है – और तनाव ही हमारे पूरे दुःख का कारण है। इसलिए यह समझना बहुत महत्वपूर्ण है कि ध्यान प्रयास नहीं है।

"ध्यान को लेकर एक हल्का-फुल्का दृष्टिकोण अपनाना चाहिए, इसे आनंद की तरह लेना चाहिए। इसे गंभीरता से नहीं लेना चाहिए – यदि आप गंभीर हो जाते हैं, तो आप चूक जाते हैं। आपको इसमें बहुत आनंदपूर्वक जाना चाहिए। और यह समझना चाहिए कि यह गहरे से गहरे विश्राम में गिरना है। यह एकाग्रता नहीं है, बल्कि इसके विपरीत है, यह विश्राम है। जब आप पूरी तरह से विश्राम में होते हैं, पहली बार आप अपनी वास्तविकता को महसूस करते हैं; आप अपने अस्तित्व से आमने-सामने होते हैं। जब आप गतिविधियों में व्यस्त होते हैं, तो आप इतने व्यस्त होते हैं कि खुद को देख नहीं पाते। गतिविधि आपके चारों ओर धुएँ और धूल का गुबार पैदा करती है; इसलिए सभी गतिविधियों को, कम से कम कुछ घंटों के लिए, रोकना आवश्यक है।

"यह केवल शुरुआत में ही आवश्यक है। जब आप विश्राम की कला सीख लेते हैं, तो आप सक्रिय और विश्रामयुक्त दोनों रह सकते हैं, क्योंकि तब आप जानते हैं कि विश्राम इतना आंतरिक है कि इसे बाहरी चीज़ों से बाधित नहीं किया जा सकता। गतिविधि परिधि पर चलती रहती है, लेकिन केंद्र में आप विश्रामित रहते हैं। इसलिए, यह केवल शुरुआत में होता है कि गतिविधियों को कुछ घंटों के लिए रोका जाए। जब कोई इस कला को सीख लेता है, तो फिर कोई प्रश्न ही नहीं रहता: चौबीस घंटे कोई ध्यानमय रह सकता है और साधारण जीवन की सभी गतिविधियाँ जारी रख सकता है।

"लेकिन याद रखें, मुख्य शब्द है – विश्राम। कभी भी विश्राम और आराम के विरुद्ध न जाएँ। अपने जीवन को इस तरह व्यवस्थित करें कि सभी व्यर्थ गतिविधियों को छोड़ दें, क्योंकि नब्बे प्रतिशत गतिविधियाँ व्यर्थ होती हैं; वे केवल समय बिताने और व्यस्त रहने के लिए होती हैं। केवल आवश्यक कार्य करें और अपनी ऊर्जा को अधिक से अधिक आंतरिक यात्रा में लगाएँ। तब वह चमत्कार होता है जब आप एक साथ विश्रामित और सक्रिय रह सकते हैं। यह पवित्र और सांसारिक का मिलन है, इस संसार और उस संसार का मिलन, भौतिकता और आध्यात्मिकता का मिलन।"

~ ओशो, द गोल्डन विंग, प्रवचन #15

Conscious immortality

Conscious Immortality, Ch.4 (excerpt)

M.:

When attention is directed

towards objects and intellect,

mind is aware only of these things.

That is our present state.

But when we attend to the Self within

we become conscious of It alone.

It is therefore all a matter of attention.

Our mind has for so long

been attending to external things

that the latter have enslaved it

and drag it hither and thither.

जिंदगी

मूढ़ का अर्थ है—सोया हुआ, जिसे होश नहीं। जी रहा है, लेकिन पता नहीं क्यों! चलता भी है, उठता भी है, बैठता भी है—यंत्रवत्! जिंदगी कैसे गुजर जाती है, जन्म कब मौत में बदल जाता है, दिन कब रात में ढल जाता है—कुछ पता ही नहीं चलता। जो इतना बेहोश है, उसे दुख का बोध नहीं हो सकता। बेहोशी में दुख का बोध कहां! झेलता है दुख, पर बोध नहीं है, इसलिए मानता है कि सुखी हूं।

करीब —करीब प्रत्येक व्यक्ति इसी भ्रांति में है कि सब ठीक है। जिससे पूछो—कैसे हो —वही कहता— ‘ठीक हूं।’ और ठीक कुछ भी नहीं। सब गैर —ठीक है। जिससे पूछो, वही कहता है, ‘मजा है! आनंद है! परमात्मा की बड़ी कृपा है!’ शायद उसे यह भी बोध नहीं कि वह क्या कह रहा है।

न सुननेवाले को पड़ी है, न बोलनेवाले को पड़ी है कुछ सोचने की। कहनेवाला कह रहा है, सुननेवाला सुन रहा है। न कहनेवाले को प्रयोजन है—क्यों कह रहा है। न सुननेवाले को चिंता है कि क्या कहा जा रहा है! ऐसी बेहोशी में सुख की भ्रांति होती है। पशु ऐसी ही बेहोशी में जीते हैं—और निन्यान्नबे प्रतिशत मनुष्य भी।

‘पशु’ शब्द बड़ा प्यारा है। पशु का अर्थ है —जो पाश में बंधा हो। ’पशु’ का अर्थ सिर्फ ‘जानवर’ नहीं; पशु का बड़ा वैज्ञानिक अर्थ है—बंधा हुआ; मोह के पाश में बंधा हुआ; मूर्च्छा के बंधनों में जकडा हुआ; आसक्तियो में; खोया हुआ सपनों में।

पशुओं को तुमने दुखी न देखा होगा, रोते न देखा होगा, पीड़ित न देखा होगा। इसलिए तो पशुओं में कोई बुद्ध नहीं होता। जब पीड़ा का ही पता न चलेगा, तो पीड़ा से मुक्त होने की बात ही कहा उठती है! प्रश्न ही नहीं उठता।

मनुष्यों में कभी कोई एकाध व्यक्ति बुद्धत्व को उपलब्ध होता है, कभी। अंगुलियों पर गिने जा सकते हैं ऐसे लोग; करोड़ों में कोई एक। कोन बुद्धत्व को उपलब्ध होता है? वही जिसे जीवन की पीड़ा ठीक—ठीक दिखाई पड़ती है, जिसे इतना होश आ जाता है कि जीवन दुख ही दुख है। आशा है सुख की, मगर मिलता कहां? दौड़ते हैं पाने के लिए, मगर पहुंचता कोन है? हाथ खाली के खाली रह जाते हैं।

धन भी इकट्ठा हो जाता है, पद पर भी बैठ जाते हैं, मगर भीतर की रिक्तता नहीं भरती, सो नहीं भरती। भीतर का दीया नहीं जलता, सो नहीं जलता। धन से जलेगा भी कैसे? पद से भीतर रोशनी भी कैसे होगी? कोई संबंध नहीं दोनों का। धन बाहर है, भीतर निर्धनता है। बाहर के धन से भीतर की निर्धनता कैसे मिटे? महल में रहो कि झोपड़े में, रहोगे तो तुम ही! तुम अगर झोपड़े में दुखी हो, तो महल में भी दुखी रहोगे! तुम अगर झोपड़े में सोये हो, तो महल में सोओगे। लेकिन झोपड़े में जो है, वह भी सोच रहा है, ‘सुखी हूं।’ राह के किनारे जो भिखमंगा बैठा है—लगड़ा, लूला, अंधा, बहरा, कुष्ठ से गला जा रहा है, हाथ —पैर गिर रहे हैं टूट—टूटकर—वह भी जीये जा रहा है! पता नहीं किस आशा में! किस भांति में!

‘कल सब ठीक हो जाएगा।’ कल कभी आता है? जो नहीं आता, उसी का नाम कल है। तुम किसी भिखमंगे से भी कहोगे—किसलिए जी रहे हो? तो नाराज हो जायेगा। तुम्हें नहीं दिखाई पड़ेगा कोई कारण जीने का। लेकिन जीवेषणा ऐसी है कि हर हाल आदमी जीये जाता है!

गहन अकाल के दिनों में माताएं अपने बच्चों को काटकर खा गयीं! बापों ने अपनी बेटियां बेच दीं। टूट गये सब नाते; छूट गये सब रिश्ते। अपने जीवन की आकांक्षा इतनी है कि आदमी कुछ भी कर सकता है! जिसके लिए जीते थे, उसी को मार भी सकता है। ऐसी अवस्था में पता नहीं चलता। काटो में बिंधे पड़े रहते हैं, और फूलों के सपने देखते रहते हैं!

यह श्लोक ठीक कहता है कि ‘जो संसार में अत्यंत मूढ़ हैं, वे सुखी हैं।’ सुखी इसलिए कि उनकी मूढ़ता इतनी सघन है कि उन्हें मूढ़ता का भी पता नहीं। छूता का पता जिसे चल गया, वह तो छू न रहा।

मूढ़ सुखी अनुभव करता है अपने को, इसलिए कि उसे दुख का बोध नहीं होता। इसीलिए तो जब किसी का आपरेशन करते हैं, तो पहले उसे बेहोश कर देते हैं। बेहोश हो गया, तो फिर दुख का पता नहीं चलता। फिर उसके हाथ काटो, पैर काटो, अपेंडिक्स निकाल लो। जो करना हो करो, उसे कुछ पता नहीं। होश में किसी की अपेंडिक्स निकालोगे, तो आसान नहीं मामला। डाक्टर की गर्दन दबा देगा—लड़ने को, मरने को, मारने को राजी हो जायेगा—कि यह क्या कर रहे—मेरा पेट काट रहे! मेरे प्राण निकल रहे हैं! भागने लगेगा। पहले उसे बेहोश कर देते हैं।

और यही प्रक्रिया मृत्यु की है। मरने के पहले अधिकतम लोग बेहोश हो जाते हैं— क्षणभर पहले, क्योंकि मृत्यु तो बड़े से बड़ा आपरेशन है। आत्मा शरीर से अलग की जायेगी। अपेंडिक्स क्या है! आत्मा का शरीर से अलग होना—इससे बड़ी और पीड़ा की कोई बात क्या होगी! सत्तर—अस्सी—नब्बे साल दोनों का संग—साथ रहा। जुड़ गये, एक दूसरे में मिल गये, तादात्म्य हो गया। उस सारे तादात्म्य को छिन्न—भिन्न करना है। तो प्रकृति बेहोश कर देती है; सिर्फ कुछ बुद्धों को छोड्कर। क्योंकि उनको बेहोश नहीं किया जा सकता। वे जागे ही जीते हैं, जागे ही सोते हैं, जागे ही मरते हैं। इसलिए मरते ही नहीं। क्योंकि जागकर वे देखते रहते हैं—शरीर मर रहा है, मैं नहीं मर रहा हूं। मुस्कुराते रहते हैं। देखते रहते हैं कि शरीर छूट रहा है। लेकिन मैं शरीर नहीं हूं। मन विदा हो रहा है, लेकिन मैं मन नहीं हूं। वस्तुत: तो वे बहुत पहले ही शरीर और मन से मुक्त हो चुके। मौत आयी उसके पहले मर चुके। उसके पहले उन्होंने शाश्वत जीवन को जान लिया।

बुद्ध की जब मृत्यु हुई, तो उनके शिष्य रोने लगे। बुद्ध ने कहा, ‘चुप हो जाओ नासमझो। मुझे मरे तो लंबा अरसा हो गया। मैं बयालीस साल पहले उस रात मर गया, जिस दिन बुद्ध हुआ। अब क्या रो रहे हो! बयालीस साल बाद! आज कुछ नया नहीं हो रहा है। यह तो घटना घट चुकी। बयालीस साल पहले उस रात पूर्णिमा की—मैंने देख लिया कि मैं शरीर नहीं, मन नहीं। बात खत्म हो गयी। मौत तो उसी दिन हो गयी। रोओ मत। रोने का कुछ भी नहीं है। क्योंकि जो है, वह रहेगा। और जो नहीं है, वह नहीं ही है। वह जाता है, तो जाने दो। सपने ही टूटते हैं—सत्य नहीं टूटते हैं।

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