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Messages - Nagaraj

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1681
The State of non-emergence of “I” is the state of being THAT. Without questing for that State of the non-emergence of “I” and attaining It, how can one accomplish one's own extinction, from which the “I” does not revive? Without that attainment how is it possible to abide in one's true State, where one is THAT?

(Forty Verses on Reality. Trans. Arthur Osborne)


1682
You must distinguish between the “I,” pure in itself, and the “I”-thought.

The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn.

But the pure “I” is the pure Being, eternal existence, free from ignorance and thought-illusion.


(Guru Ramana)

The mental states are of two kinds. One is the natural state and the other is the transformation into forms or objects. The first is the truth, and the other is according to the doer (kartrutantra). When the latter perishes,jale kataka renuvat (like the clearing nut paste in water) the former will remain over.

(Talks)


1683
The wrong “I” is the obstruction. It has to be removed in order that
the true “I” may not be hidden.


(Talks)


1684
A newly arrived Andhra youth told Bhagavan about the vagaries of his senses to which Bhagavan said, “All that is due to the mind. Set it right.” “That is all right, Swami,but however much I try to reduce this anger, it comes on again and again. What shall I do?” said the poor boy.

“Oh! Is that so, then get angry with that anger; it will be all right” said Bhagavan. All people in the hall burst out laughing. A person who gets angry with everything in the world, if only he introspects, and enquires why he does not get angry with his anger itself, will he not really overcome all anger?

Two or three years back a devotee who could freely approach Bhagavan came and told him five or six times that somebody had been abusing him. Bhagavan listened but said nothing. As there was no response from Bhagavan in spite of repeated and varied complaints and in a number of ways,this devotee could not contain himself any longer and so said, “When I am abused so much unnecessarily, I also get angry. However much I try to restrain my anger I am not able to do so. What shall I do?”

Bhagavan laughingly said, “What should you do? You too join him and abuse yourself; then it will be all right.” All laughed.

That devotee, unable to understand anything, said “That is very good! Should I abuse myself?”

“Yes indeed! What they are abusing is your body, isn’t it? What greater enemy is there than this body which is the abode of anger and similar feelings? It is necessary that we ourselves should hate it. Instead of that, when we are unguarded, if anybody abuses us, we should know that they are waking us up.

We should realise at least then, and join them in abusing the body, and crying it down. What is the use of counter-abuse? Those who abuse us that way should be looked upon as our friends. It is good for us to be among such people. If you are among people who praise you, you get deceived,” said Bhagavan.

(Letters)


1685
Remaining quiet is what is called wisdom-insight.
To remain quiet is to resolve the mind in the Self.




                                                      When the mind, which is the cause of
                                                      all cognition and all actions, becomes quiescent,
                                                      the world will disappear.




                                The Self is that where there is
                                absolutely no “I”-thought. That is called “Silence.”


(Who am I)


1686
[The Aham-vritti ] is the one irreducible datum of your experience; …

seeking its Source is the only practicable course you can adopt to realize the Self.

The ego is said to have a casual body, but how can you make it the subject of your investigation?

When the ego adopts that form, you are immersed in the darkness of sleep.


(Gospel)


1687
[Through Atma Vichara] the mind gets clear of impurities and become pure enough to reflect the truth, the real Self.

This is impossible when the ego is active and assertive.


(Ramana Maharshi, SDB, xii. Trans. TMP Mahadevan)


1688
The ego is the root-thought from which all other thoughts arise.

(Talks)


1689
That State is agreeable to all wherein, having given up the objective outlook, one knows one's Self and loses all notions either of unity or duality, of oneself and the ego.

(Forty Verses on Reality. Trans. Arthur Osborne)


1690
If the ego is, everything else also is. If the ego is not, nothing else is. Indeed, the ego is all. Therefore the enquiry as to what this ego is is the only way of giving up everything.

(Forty Verses on Reality. Trans. Arthur Osborne)


1691


The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one's self. If this truth is understood who will not give to others? When one's self arises, all arises; when one's self becomes quiescent, all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.

(Who am I)


1692
the experience of “to be God or That” or “I AM” and ultimate mere “Asmi or “AM” in which there is not anything to experience, are all spiritual or mystical experience, which cannot be expressed in words or communicated to others, nor can be understood by others unless and until, of course, they themselves have such experiences.

Sri Anil,

I present below the ambrosial expressions of Sri Jnaneshwar, from His "Amrithanubhav" whose words, for me, have been the most lucid and has covered all aspects of quest possibly one can come across, in most simple language. I have ended up posting almost all of Jnaneshwar's expressions on this topic, i just could not avoid anything.


Can those objects which are illumined By the Sun Illumine the Sun himself?

How, then, could speech elucidate That By the light of which Speech itself is illumined?

What means of knowledge would be useful To the self-illuminating Self, Who is not an object of anyone’s knowledge And Who has no ability to know?

The means of knowledge is limited By the object of knowledge; It has no use in the case of that Which is the subject.

The fact is, if we try to know That, The knowledge itself is That. How, then, could the knowledge And the object of knowledge remain separate?

So, the words, “Sat,” “Chit,” and “Ananda,” Do not denote That; They are merely inventions of our thought. [so do the words I am Brahman, I am That, etc., - Nagaraj]

These well known words, “Chit,” “Sat,” and “Ananda,” Are popularly used, it is true; But when the knower becomes One with That to which they refer, Then they vanish Like the clouds that pour down as rain, Or like the rivers which flow into the sea, Or like a journey when one’s destination is reached.

A flower fades After it gives birth to the fruit; The fruit is gone After it gives up its juice; And the juice is gone After it gives satisfaction.

A hand is drawn back After the offering of oblations; A melody ends after giving enjoyment.

A mirror is put aside After showing to a face its reflection; And a person goes away After having awakened one who is asleep.

Similarly, these three, Chit, Sat, and Ananda, After awaking the seer to his Self, Disappear into silence. [so do the words 'I am Brahman', 'I am That', 'I am' 'I' etc., - Nagaraj]

Whatever may be said about Him− He is not that. It is not possible to speak about His real nature, Just as it is impossible For one to measure himself By taking the measurement of his shadow.

For, when the measurer Becomes conscious of himself, He feels ashamed, And give us trying to measure himself By his shadow.

Of course, what exists cannot be said not to exist; But can such existence be called“Existence”?

Can what has become conscious By destroying unconsciousness Truly be called “Consciousness”?

In perfect wakefulness There is neither sleeping nor waking; Likewise, there is no consciousness In the pure, absolute Consciousness.

In blissfulness There is no feeling of unhappiness; But, can it, for that reason, be called “Bliss”?

Existence vanishes along with non-existence, Consciousness along with unconsciousness, And bliss along with misery; In the end, nothing remains.

Discarding the veil of duality And all the pairs of opposites, That alone remains In Its own blessed state.

If we count It as one, It appears to be something other Than the one who counts. Not from the viewpoint of enumeration, But from the absolute viewpoint, It is One.

If It were able To be something other than Bliss, It could enjoy bliss. But, since It is Itself Bliss, How can It enjoy?

When the drum of worship is beaten, The worshipper hears it as sound. But when there is no worshipper, That sound of beating does not hear itself.

Likewise, He, being Bliss Himself, Cannot experience His bliss. And, for the same reason, He is not aware that He cannot.

If a face does not look into a mirror, There is neither a face before it, Nor behind it. Likewise, He is neither happiness nor misery, But pure Bliss itself.

Abandoning all so-called illuminating concepts As but jabberings in a dream, He conceals Himself From even His own understanding.

If a flower wished to enter into itself In order to enjoy its own fragrance, It would have to become a bee.

The flavor of food which is yet to be prepared Is as yet unknown, except to itself.

So, can That, which does not even enjoy Its own blissfulness, Be tasted or enjoyed by others?

When the moon is overhead at noontime, She cannot be perceived, except by herself. It is like talking about beauty Before it is given form, Or youth before the birth of the body, Or religious merit prior to any good actions; Or sexual desire before it becomes Manifest as tumescence; Or the talk about the sound of a Vina Which is not yet constructed, And so is unknown, except to itself

Only those who are able to see Their own faces without a mirror Are capable of understanding The secret of the self-reflecting Reality.

Such talk as this Is like discussing the harvest in storage Before the seeds have been sown.

Pure Consciousness is beyond Both generalizations and particular statements; It remains ever content in Itself.

After such a discourse, That speech is wise Which drinks deeply of silence.

It can be seen That the various methods of proof Have accepted their own unprovability; And analogies have solemnly declared Their inability to represent the Reality.

The various arguments have dissolved themselves Because of their own invalidity, And the assembly of definitions has dispersed.

All of the various means, Having proved futile, have departed; And the experience itself Has abandoned its object.

Thought, along with its intent, Has died, Like a courageous warrior In the cause of his master; And understanding, Ashamed of its own mode of knowing, Has committed suicide. The experience−abandoned to itself alone − Is like one beaten and crippled in battle.

When the crust Of a piece of talc is peeled off, The talk itself disappears. If a plantain tree, troubled by the heat, Casts off its outer layers, How shall it stand erect?

Experience depends on the existence Of the experienced and the experiencer. When both of these vanish, Can the experience alone experience itself?

Of what use are words When even the experience Dissolves itself in this way?

How can words describe the supreme Reality Where even the subtlest speech itself disappears, And there is left no trace of sound?

Why should there be any talk About waking a person who is already awake? Does one begin to cook his food After he has taken his meal and become satisfied?

When the Sun rises, The light of the lamps is not needed. Is there a need for a plough At the time of harvest?

Truly, there is neither bondage nor freedom; There is nothing to be accomplished. There is only the pleasure of expounding.

(Jnaneshwar, 'Sat Chit Ananda', Amrithanubhav)


1693
General Discussion / Re: Teachings of Sri Ramakrishna
« on: December 31, 2012, 12:48:23 PM »


The burning pain that one feels when one is separated from God is not an
ordinary feeling. It is said that the fire of this anguish in Rupa and Sanatana5
scorched the leaves of the tree under which they sat.


The Gospel of Sri Ramakrishna


1694
General Discussion / Re: Zen books
« on: December 31, 2012, 12:34:37 PM »
certainly very deep, nice one..


1695
General Discussion / Re: Christian quotes
« on: December 30, 2012, 07:16:07 PM »


And they rejoiced because they were still:
and he brought them to the haven which they wished for.


(Psalms 107.3)


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