Self grace

Tapas Swami

In 1930, one afternoon, when I entered the Hall I found Bhagavan all alone. Those were the days when I was disgusted with life, as I had to face too many family problems. In addition, I was entrusted with the supervision of a temple renovation which was a very tedious job. I was depressed and miserable, and had a longing to renounce the world and lead the life of a recluse. Summoning my courage, I approached Bhagavan and said, "Bhagavan, to pursue spiritual sadhana one has to renounce worldly links, hasn't one?"

His answer was a motionless silence!

After some time I broached the subject again and said, "I am not yet blessed with a reply by Bhagavan!" Bhagavan looked stern and said, "What do you mean by 'giving up' (something) and 'taking up' (something) else? Where to go, what to take? Everywhere, everything is only the 'I'. Who is to give up what and who is to go where?"

He uttered these words with such sternness that I took it as a reprimand and went out and started crying. After fifteen minutes, when I had calmed down, I became aware of the surroundings and wondered whether Bhagavan would have watched my crying.

I was unnerved to see that Bhagavan was looking at me without any change in his stern face. When I went into his presence again, Bhagavan turned to Muruganar and said,

"Look at him! He wants to give up everything and run away. From where have we come to think of going elsewhere? What is, always exists. Where to go, and who goes?" But then, suddenly, Bhagavan's face changed into one of love and compassion. He looked at me with tender affection and asked me in a sweet voice,

"Who are you? Tell me."

Again, I gathered courage and said: "I know, Bhagavan, that I am the Self alone." Then, full of grace, He uttered the following words: "That is all that is to be understood. This intellectual conviction now is athida jnana (infirm knowledge). In due course, you will be established in thida jnana (firm abidance). That is the Final Truth - to be what you ARE!" I was fortunate indeed to get these words of assurance from the Master. What more do I want?

— Tapas Swami, From the Mountain Path, January, 1985

Thoughts

'Why do thoughts of many objects arise in the mind even when there is no contact with external objects?'

All such thoughts are due to latent tendencies (purva samskaras). They appear only to the individual consciousness (jiva) which has forgotten its real nature and become externalised. Whenever particular things are perceived, the enquiry ‘Who is it that sees them?’ should be made; they will then disappear at once.

('Spiritual Instruction': II.10)

Conscious Immortality

CONSCIOUS IMMORTALITY

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

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

Q: Can that Consciousness give any pleasure?

M: Its nature is pleasure. Pleasure alone is. There is no one to enjoy the pleasure: both the enjoyer and the pleasure are merged
in it. Pleasure is turning and keeping the mind within; pain is sending it outward.

Absence of pleasure is called pain.

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

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

p. 173

Seeker

Chosen seeker is generally dragged through simple situation , teasing him to learn to accept what the lord gives with a smile.
Chinmayanand

Emptiness

The essence of mind that is primordially empty and rootless is unlike holding the idea of emptiness in mind, and it is not the same as the sustained attempt to feel empty. Neither of these helps much.

By growing used to this natural, original emptiness again and again, we become accustomed to it. Then there will be a stretch throughout the whole day from morning to evening, which is only empty awareness untainted by notions of perceived objects or the perceiving mind."

Tulku Urgyen Rinpoche

Pain

"Pain is physical; suffering is mental. Beyond the mind there is no suffering. Pain is merely a signal that the body is in danger and requires attention... suffering is due entirely to clinging or resitting; it is a sing of our unwillingness to move on, to flow with life."

~ Nisargdatt Maharaj

BRAHMACHARYA

Devotee:  I am a grahasta (householder).  Still I want to practice "brahmacharya" (spiritual studenthood) even with my wife.  But I am not able to succeed.  What should I do?

Ramana: That is because of age-long "vasanas" (inherent tendencies).  The "sankalpas" (concepts) are so powerful because they have existed so long.  But they will go.

Quotable Quotes from 'Day by Day with Bhagavan'