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Messages - Nagaraj

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3166
Dear i,

yes, Heart is Atma, Heart is That, Heart is Self, Heart is Consciousness, Awareness, and reposing into the source, ie. heart alone is true meditation, holding on to the source where 'i' originates, being as That, from which, all world is seen, with the emergence of the seer 'i' ceaselessly, is the true and direct way. This should be easy, yet difficult only because of our pre dispositions, forgetfulness. Being as That is the ultimate medicine for all problems of world, body, and mind. The more and more we repose, the more that we are steady in Swarupa Nishta, all impediments clear off themselves. Some where in Ramana Literature i have read that the True meaning of Dhira that Dhi means to See (same Dhi as in Gayatri Mantra), and Ra is Heart, So the Dhira is one who looks within.

Bhagavan says in Upadesa Saaram 26:

आत्मसंस्थितिःस्वात्मदर्शनं ।
आत्मनिर्द्वयादात्मनिष्ठता ॥


ätma-saàsthitiù svätma-darçanamätma-nirdvayäd ätma-niñöhatä

Being the Self is knowing the Self, because thereis only one Self, and not two. This Being and knowing the Self is abiding in the Reality.

The same imperative is given in the Maharshi’s Forty Verses on Reality. “Other than turning the mind within, and lodging it in the Self, how is it possible to think of the Self with the mind?”

And elsewhere, “Can knowledge be other than Being?Being is the core, the Heart. How then is the Supreme Beingto be contemplated and glorified? Only by remaining the PureSelf ....”

Therefore, it is futile to attempt to understand the Self byreasoning or intellectual arguments. Thought is an obstacleto ‘Self-Realization’, which in the end can be attained onlywhen the ego has been destroyed and all conceptualising abandoned.

(DM Sastri)

Prostrations to Bhagavan

3167
Sri Bhagavan (with a smile): People would not understand the simple and bare truth - the truth of their every day, ever-present and eternal experience. That Truth is that of the Self. Is there anyone not aware of the Self? They would not even like to hear it (the Self),
whereas they are eager to know what lies beyond - heaven, hell, reincarnation. Because they love mystery and not the bare truth,
religions pamper them - only to bring them round to the Self. Wandering hither and thither you must return to the Self only. Then, why not abide in the Self even here and now?

(Talks 145)



D.: What does Sri Bhagavan think of Pravritti and nivritti margas?
M.: Yes. Both are mentioned. What of that?
D.: Which is the better of the two?
M.: If you see the Self - pure and simple - it is nivritti; if you see the Self with the world, it is pravritti. In other words, inward turned
      mind (antarmukhi manas) is nivritti; outward-going mind (bahirmukhi manas) is pravritti. Anyway, there is nothing apart from the   
      Self. Both are the same.

(Talks 274)



Let one practise enquiry so long as separateness is perceived. If once realisation arises there is no further need for enquiry. The question will also not arise. Can awareness ever think of questioning who is aware? Awareness remains pure and simple.

(Talks 454)

Prostrations to Bhagavan

3168
General topics / Gnothi Seauton - Know Thyself
« on: May 19, 2012, 04:49:07 PM »
Dear i,

Socratus was killed for telling people "Gnothi Seauton" meaning, "Know Thyself", Jesus was crucified because He said, My Father and I are One, Masur Al Hallaj was killed as he expressed the ecstasy of union with God when he exclaimed An Hal Haq. There have constantly been great souls who have walked this earth time and again. i came across this Sufi Saint Bayazid Bastami, i got some of his popular expressions from Wikipedia as under -

These sayings are some of Bayazid's famous sayings that caused him to be labeled as an intoxicated Sufi.

  • "Glory be to me! How great is My majesty!"
  • "Thy obedience to me is greater than my obedience to Thee"
  • "I am the throne and the footstool"
  • "By my life, my grasp is firmer than His"
  • "I saw the Kaba walking round me"
  • "Moses desired to see God; I do not desire to see God;He desires to see me"


Gnothi Seauton

If thou canst bear
Strong meat of simple truth
If thou durst my words compare
With what thou thinkest in my soul’s free youth,
Then take this fact unto thy soul,-----
God dwells in thee.
It is no metaphor nor parable,
It is unknown to thousands, and to thee;
Yet there is God.

II

He is in thy world,
But thy world knows him not.
He is the mighty Heart
From which life’s varied pulses part.
Clouded and shrouded there doth sit
The Infinite
Embosomed in a man;
And thou art stranger to thy guest
And know’st not what thou doth invest.
The clouds that veil his life within
Are thy thick woven webs of sin,
Which his glory struggling through
Darkens to thine evil hue.

III

Then bear thyself, O man!
Up to the scale and compass of thy guest;
Soul of thy soul.
Be great as doth beseem
The ambassador who bears
The royal presence where he goes.

IV

Give up to thy soul-----
Let it have its way-----
It is, I tell thee, God himself,
The selfsame One that rules the Whole,
Tho’ he speaks thro’ thee with a stifled voice,
And looks through thee, shorn of his beams.
But if thou listen to his voice,
If thou obey the royal thought,
It will grow clearer to thine ear,
More glorious to thine eye.
The clouds will burst that veil him now
And thou shalt see the Lord.

V

Therefore be great,
Not proud,-----too great to be proud.
Let not thine eyes rove,
Peep not in corners; let thine eyes
Look straight before thee, as befits
The simplicity of Power.
And in thy closet carry state;
Filled with light, walk therein;
And, as a king
Would do no treason to his own empire,
So do not thou to thine.

VI

This is the reason why thou dost recognize
Things now first revealed,
Because in thee resides
The Spirit that lives in all;
And thou canst learn the laws of nature
Because its author is latent in thy breast.

VII

Therefore, O happy youth,
Happy if thou dost know and love this truth,
Thou art unto thyself a law,
And since the soul of things is in thee,
Thou needest nothing out of thee.
The law, the gospel, and the Providence,
Heaven, Hell, the Judgement, and the stores
Immeasurable of Truth and Good,
All these thou must find
Within thy single mind,
Or never find.

VIII

Thou art the law;
The gospel has no revelation
Of peace and hope until there is response
From the deep chambers of thy mind thereto,-----
The rest is straw.
It can reveal no truth unknown before.
The Providence
Thou art thyself that doth dispense
Wealth to thy work, want to thy sloth,
Glory to goodness, to neglect, the moth.
Thou sow’st the wind, the whirlwind reapest,
Thou payest the wages
Of thy own work, through all ages.
The almighty energy within
Crowneth virtue, curseth sin.
Virtue sees by its own light;
Stumbleth sin in self-made night.

IX

Who approves thee doing right?
God in thee.
Who condemns thee doing wrong?
God in thee.
Who punishes thine evil deed?
God in thee.
What is thine evil meed?
Thy worse mind, with error blind
And more prone to evil
That is, the greater hiding of the God within:
The loss of peace
The terrible displeasure of this inmate
And next the consequence
More faintly as more distant wro’t
Upon our outward fortunes
Which decay with vice
With Virtue rise.

X

The selfsame God
By the same law
Makes the souls of angels glad
And the souls of devils sad
See
There is nothing else but God
Where e'er I look
All things hasten back to him
Light is but his shadow dim.

XI

Shall I ask wealth or power of God, who gave
An image of himself to be my soul?
As well might swilling ocean ask a wave,
Or the starred firmament a dying coal,-----
For that which is in me lives in the whole.

            Ralph Waldo Emerson ~ 1831

Prostrations to Bhagavan

3169
Dear i,

i remember here, Brahmasri Nochur recollect one of Bhagavan's wonderful statements, where he says, "Sungachaavadi Thapaadu" meaning one cannot escape the tax posts. He went on to narrate how in villages, there are these tax collecting booths, where the villagers travel from bullock carts, and in one instance, one trrader was fed up to pay taxes in his everyday journey, that he goes inside the jungles and found out a new route to by pass the tax post, but, in the course of the journey, he succumbs himself to sleep, and the bulls that pull the carts, themselves not knowing where to do, again, comes back to the original route it is accustomed to travel everyday, and, which led to the tax booth eventually! One cannot escape this, even if one may go any which ever way, in the maze of jungle, one will have to retrace back to this tax booth, where one cannot fail to ask this taxable question "Who am I"

Prostrations to Bhagavan

3170
General topics / Re: What is the best Sadhana?
« on: May 19, 2012, 10:11:22 AM »
Dear i,

my discernment, is that, when the mind takes over a person substantially, doing girivalam is what my heart says, as you say, he is well read on Bhagavan's workd . what sadhana one has to do, ought to come from within.

The rest, the Hridayam would take care, Arunachala would take care.




Here are some tips, quick reckoner:

Our scriptures give several ways by which we can nourish our bodies so that we can steady and focus more on the Self. Some personally experienced ways are as follows -

  • Regular Good habits such as walking, excercising
  • Regular practice of Yogasanas or atleast practice of basic Praanayama
  • Regular chanting of shlokas/mantras, doing Japa - The vibrations of Shlokas and Mantras give us 'ojas' or energy, 'shakti' energy by which our cells get energy through vibration currents. Just by listening attentively to Vedas properly chanted with Swaras, one gets nourished and can also feel this.
  • Avoiding bad company. Energy currents of people are the worst and the topmost in this list that affects. Being with negatively charged people constantly our energies are sucked and we feel depressed and get headaches. Hence we must develop our defenses by charging ourselves spiritually. The above mentioned ways are the best along with having the company of Good people with good intentions who are not depressed themselves. When we are positive then we can be a dynamo for these negative people but not before we are strong ourselves
  • By taking guided medical supplements - Is a very hard truth but is the fact of the days of our times.
  • Visiting places of extreme calmness and powerfully charged places such as temples, churches and Masjids.
  • Apart from prostrating to God in our Puja Room, doing Namaskarams to respected elders gives us massive energy nourishments.
  • Best instant short yoga practice is Surya Namaskara
  • Standing below the rising Sun and enjoy Sun bathing. The atmosphere is filled with Ozone air.
  • Being/spending time with Plants and trees. We can have silent satsang even with Plants and Tress too. Look at a beautiful flower and silently converse with it. Listen to the air and the leaves play in joy
  • If you love pets, spend time with your pets
  • Kids are best and very strong in relieving us from our negativity. Playing with kids is another great way.
  • Sometimes we have to recognize that too much intellectual dabbling on spirituality leads to very High Level of negativity. Hence we have to always begin with short and sweet practices of doing Meditation for 10 minutes everyday and gradually increase the time. we have to pass all 10 standards of education before we can join college.
  • Letting go of things, forgiving people for their mistakes is very powerful and results are immediate too. But letting go and forgiving should be completely pure from the heart and not just by word.
  • and Off course looking at the graceful eyes of Bhagavan. Just look at his portrait for as long as He intends you to. He is ever nourishing. He is verily Parvati Devi who gave milk to Jnana Sambandhar.
  • Watch your breath (don't do Pranayama) just watching ones breath helps in neutralizing our breath pattern and corrects the imbalances in our body.
  • Surrender. Don't think too much. Nothing is in our hands. In times of despair either physically or mentally, remember these words of Bhagavan says, "The Ordainer controls the fate of souls in accordance with their prarabdhakarma (destiny to be worked out in this life, resulting from the balance-sheet of actions in past lives). Whatever is destined not to happen will not happen, try as you may. Whatever is destined to happen will happen, do what you may to prevent it. This is certain. The best course, therefore, is to remain silent."
  • And be aware that the headache is temporary, it shall pass, let it happen, just see and see it pass too. You are the eternal witness and not the witnessed pain.
  • Breath out numerous number of Sigh loudly. Breath our Heavy by letting go. When you do so, you will breath out with a sound such as "Uh..." It helps.
  • Be silent and in calm locations. move out of the vicinity of a TV and bad people.
  • We have to learn to love ourselves. Most of us so self deprived of ourselves with very lowe Self esteem. We should accept ourselves exactly the way we are.
  • letting go of our past and memories and focusing in the present
  • Seeking the guidance of a wise person when we know we dont have a solution for some situation
  • Homams recharge us our house and our people completely from negativity. Popolar Homas such as Ganapathy Homams can bring change with amazing results
  • Doing Giri Pradakshinam at Arunachala is great remedy

Hope these helps. This is what I usually try and practice to do.

Prostrations to Bhagavan

3171
Dear i,

It is said, pure mind is itself the Self and when the mind is pure, it simply reflects itself ie. Self. here, this pure mind, when it expresses, expresses only what it sees, of itself. But, it is asked, how can one declare ones mind has become pure? what is the proof that ones mind is pure, unfortunately, cannot be proved, for only oneself knows. There is no way, it could be proved that one is not the mind, but it is only that from which is reflected, or emerges is only mind.

The Self becomes mind in order to see itself. There is no mind separate of the Self. Pure mind itself is the Self.

When every thing is seen only through mind, nothing can be seen really, which is why, Lord Krishna symbolically bestows divine eye to Arjuna to see His (Self's) Vishwaroopam.

This divine eye, is ones own Self, ones own Anubhuti, Self Effulgence. That, one is not the mind, but, truly the Self, can never be proved/shown to anybody other than ourselves alone.

Unfortunately, one can never trace/find the mind, because, mind is one Self truly, and, when it is said to be pure mind, (wisdom), then one realises that Mind cannot be found, for, mind which is trying to trace, is tracing itself, which is never possible. It is like Eye trying to see itself, can it be ever possible?

But, if this is said/discerned, what is being observed is that such a anubuti, discernment is delusion, for which one can 'just be' or there is no answer to this, for the Self cannot be proved to itself, The Self cannot be found, It is Self illuminating, and it is no an object of perception.

All these too, are only illusions, reposing as Self is alone is the goal, all else is vritti. Games of Jnana Vritti, Leela.

Prostrations to Bhagavan

3172
கொதறுமெய்ஞ் ஞானக் கொழுந்தாங் குருமுர்த்தி
பாதமது சந்திக்கும் பான்மையொர்க் கெதமறு
பத்திதரு மந்தப் பரனருளான் மெய்jய்ஞான
தித்திவருஞ் சித்தந் தெளிந்து
(GVK 305)

Kodarrumeyn. Nyaannnak Kozhundaang Gurumurtti
Paadamadu Sandikkum Paannnmaiyork Kedamarru
Pattitaru Mandap Parannnarullaannn Meyjynyaannna
Tittivarun. Sitdan Tellindu

Who meditates on Guru's feet, the flawless flame of pure awareness, gains from grace supreme the gift of pure awareness, clarity of mind that ends all sorrow.

therefore, True meaning of Guru Padukas, the feet of Guru, lies within oneself, as that awareness, shining effulgence, and seeking that effulgence constantly is the true essence of Prostration, surrender. And, when one touches that feet of awareness, one is free of all sorrows. This is the true essence of Guru Paduka Worship.

Prostrations to Bhagavan

3173
Forum advice, news & etiquette / Re: Message from Srkudai
« on: May 17, 2012, 06:26:12 PM »
Dear i,

welcome back, good to see you back in this Satsang

Prostrations to Bhagavan

3174
Dear i,

what you have observed is very true. Bhagavan has quoted at several instances about how the world is not without 'i' only when the seer exists, the seen also exists. His classic question for contemplation is really wonderful, where was all the world during sushupti  (deep sleep) ? It is really very thought provoking revelation every time. But, we never are scared of sleeping, ie. getting lost to sleep, everyday, we do not feel scarfed to sleep at all, and, even when we are awake, we have an inherent desire to sleep further, moreover, even though, it is not our direct perception, we still are able to say, i slept well.

The scriptures have at various instances referred to the deep sleep as the closest aid to grasp the nirvikalpa sahaj samadhi, the saints wonderfully expressed as Jagrath Sushupti, Thungamal Thunguvadu (Waking sleep)

Even though we may sleep without getting scared of losing ourselves to oblivion, somewhere, unconsciously, one 'knows' that one can never lose oneself to oblivion, hence, with this light, one enjoys deep sleep.

Bhagavan once said to Muruganar, when some discussion was going on about death, where some were talking about how every people in the world, even though they see so many deaths, still, they are not shaken by the limitedness of this body and the world, what an ignorance it is, to which Bhagavan expressed that this does not occur due to ignorance, but only due to pure knowledge, that each one does not get shaken even after seeing so many deaths. Somewhere, from within, a light of knowledge reveals its own immortality.

So, it goes to reveal to ourselves, how this knowledge is present as glaring effulgence and continuously, like thousand suns, still, it is only due to sheer forgetfulness that this is being missed out.

In is interesting to note here, the expressions of Jnaneshwar, who says, that the Self forgets itself completely only to relish the joy of realising/knowing Thyself again. But can this forgetfulness really be called a forgetfulness? It is like a mother playing Hide and Seek with her small child by closing her face by her palms.

Therefore, truly speaking, even ignorance, as well, occurs only out of the light of Self itself, like, if the clouds hide the sun, does it mean that the Sun has disappeared? The joy of Sun is only enhanced when there is darkness, and the joy of darkness is only enhanced when there is sun. one does not exist without the other. It is in the presence of THAT, that, even these leelas of dualities is able to occur, which itself is beyond these dualities. Duality exists to realise Advaita, and Advaita exists to realise Duality.Similarly, Jnaneshwar goes on to express, that ignorance exists only when knowledge exists, and knowledge too, exists only in relation to ignorance.

In such a pure knowledge, Jnaneshwar expresses in ecstatic outpouring that, The same Self became 2 in order to realise its Oneness, the same self(nose) became a flower in order to smell the fragrance. The Guru became Shishya in order to reveal the Self, and the same Self Became a mirror in order to see itself.

What a Joy, is this Leela of Self. Gratitude.

Prostrations to Bhagavan

3175
General topics / Spirituality - Its flip-sides
« on: May 16, 2012, 10:08:29 PM »
Spirituality is a great boon for one who has landed into it due to past good deeds. Spirituality is a life teacher. Spirituality transforms one into a human being from an animal with baser instincts (though I would still say, today animals are much better). A person comes to spirituality after he undergoes various difficulties in life by way of social problems, economic problems, relationship problems, Identity crises, exposure to crimes, or (rarely) through genuine devotion (carried forward by way of Karma or family set up) and many more.

Spirituality or devotion to God first makes one really alive, loving and caring. One learns about Dharma. Spirituality develops or brings forth the love, compassion, within us. Devotion to humanity is devotion to God. Spirituality opens the third eye, that of discrimination or viveka. It makes one courageous to face the Truth as it is. Not just  facing the Truth, but completely accepting the truth as it is, is the hallmark of wisdom of a spiritual person.

But there are a lot of flipsides to “spirituality” which people fail to recognise. What  usually happens is this -  the spiritual person begins to attend Satsangs and develops affinity towards fellow “spiritual people”. Unknown to them, these qualities of Culture, Dharma, mistakenly create a standard or benchmark in their mind as to what is good and in keeping with culture. As life progresses, the “spiritual man” begins to categorise every event in his life, every person he meets in his life, based on the benchmark of the "Dharma, and culture" he has imbibed out of attending a few Satsangs. Whenever he comes across people who are different in nature, the mind reflects, “this guy is so unevolved, he does not know Dharma or have any culture”, and a sense of hate arises in the spiritual person, because he has preconditioned scales of what culture, dharma, etc are. Pause for a moment to ponder please  ...Does our Dharma teach such hatred based on "culture"?

It is not Spirituality, if it teaches us to show kindness only to spiritual people. Showing kindness to a kindred spirit is tantamount to giving alms to an already rich man. To show kindness to one who is “barbaric”, (even if he actually be barbaric) is indeed real spirituality. That is giving of alms to a poor and needy soul, feeding the hungry of the soul.

Spirituality when misunderstood and misused creates too strong an impression of what is right and what is wrong. Perhaps, it is only due to this that social barriers and inequalities had evolved over the years. The Sense of what is right and wrong is purely based on personal experiences, and certainly spirituality isn't this! There is a great difference between 'Dharma' and 'Right'. The first lesson of true spirituality would be to teach a man to refrain from sitting on judgment on a fellow human.

It is only the flipside of this humbug “spirituality” that has dominated the last millennia. True spirituality is pure and never imposes anything on anyone.  It is this unfair domination that has contributed to the hate, differences and inequality, caste barriers, etc...

Imposing on others in the name of spirituality, spiritual knowledge, a knowledge of what is right, how things ought to be, etc...all these have truly cost humanity a lot. There is a popular saying among agnostics and atheists, 'in the name of Love and Religion, more lives have been killed, more wars have been fought'! It is to a certain extent, a true statement. How spirituality can turn a person violent without even his being aware of it!!! This generally unnoticed aspect of spirituality is entirely responsible for the widespread antipathy towards spirituality that is so prevalent today.

It is really sad to see that true spirituality resides in an isolated corner these days.

True spirituality is simply a recognition of that 'principle' or sameness in all, in evil, good, bad, dirty, clean, beautiful, ugly, filthy, neat, excellence, corruption, etc... It is only when one has a strong feeling about what is right and wrong, that he creates hate, irritation, frustration within himself and the same is reflected externally.

The world is verily the reflection of our own self. What is within is reflected outside as it is.

In Mahabharatha, there is a parable which stands testimony to Yudhishtra’s  inherent greatness when compared with Duriyodhana. One day Duriyodhana is summoned and asked to bring one good man from the earth. In the evening a disillusioned Duriyodhana returns, grumbling about how there isn’t one decent man left on the face of the earth. The very same day, Yudhishtra returns, shaking his head in utter dismay, genuinely unable to spot ONE BAD man, on which endeavr he was sent!! Each saw in the world what he found himself to be. Much as Duriyodana tried to rule the kingdom and prove his supremacy, it is proven beyond doubt that he must have been a tormented man, unhappy with himself on the core level. While Yudhishtra was intrinsically happy and contented even when he was in the forest, divested of the kingdom and the honours of a princely life!

This would be the greatest test of true spirituality – when one is unable to judge or condemn another human being, unable to hate, regardless of how different or even obnoxious he may be, it is only THEN that the individual is truly spiritual.

Every incidents that may result in raising our temper is the biggest grace of Guru, every people who test our patience are verily our Parama Guru. External divisions exist only for our upliftment alone. All sorrows, pains and worries are the greatest of Grace of Guru.

Prostrations to Bhagavan

3176
General topics / words have power
« on: May 16, 2012, 08:53:09 PM »


Prostrations to Bhagavan

3177
Dear i,

the same verse in tamizh:

பூணொணாததொரன்பு பூண்டு பொருந்திநாள்தொறும் போற்றரும்
நாணொணாததொர்நாணம் எய்தி நடுக்கடலுள் அழுந்திநான்
பேணொணாதபெருந்துறைப்பெருந் தோணிபற்றியுகைத்தலுங்
காணொணாத்திருக்கோலம் நீவந்து காட்டினாய் கழுக்குன்றிலே.


Prostrations to Bhagavan

3178
Miss Merston, an English lady visitor: I have read Who am I? While inquiring who the ‘I’ is, I cannot hold it for any length of time. Secondly, I have no interest in the environment, but yet I have hopes that I shall find some interest in life.
Sri Bhagwan : If there are no interests it is good. (The interpreter points out that the questioner hopes to find some interest in life).
Sri Bhagwan continues: That means there are those vasanas. A dreamer dreams a dream. He sees the dream world with pleasures, pains, etc. But he wakes up and then loses all interest in the dream world. So it is with the waking world.   

Dear i,

This, revelation, when Bhagavan says, waking dream, i would like to relate this, to the example of small kids which play with small utensils as though they cook food, make tea and then serve it to others, with great fervor and enjoyment, even though there are no real ingredients at all! But, the same kid as it grew up, ceased to do the same, ie. stopped playing with those dummy cooking utrensils, as it realises the unreality of it all! Then it began to play with more 'real-er' games such as education, career, ecomomics, relationships and so on and the kid, now fully grown up adult is playing this game with great relish just like how it played with those dummy utensils, as a kid.

Now, what is to realise waking state as dream is just this, the reality of all the world as it is - one begins to see the futility of all that he had been doing with great fervor; he sees, the futility of it, just like how the kid stopped playing with those dummy utensils without any real ingredients, so does a human realise the truth about the world, and begins to look within. The world no more interests him, as he begins to see the unreality of what is seen, and, is only interested in knowing what is real, ie. within.

Prostrations to Bhagavan

3179
General topics / 2 Types of Devotees
« on: May 09, 2012, 07:56:17 PM »
MASTER: "There are two classes of devotees. One class has the nature of the kitten. The kitten depends completely on its mother. It accepts whatever its mother does for it. The kitten only cries, 'Mew, mew!' It doesn't know what to do or where to go. Sometimes the mother puts the kitten near the heart, sometimes on the bed. Devotees of this class give God the power of attorney and thus become free of all worry. The Sikhs said to me that God was kind. I said to them: 'How is that? He is our Father and our Mother. Shouldn't parents bring up their children after begetting them?Do you mean to say that the neighbours will look after them?' Devotees of this class have an unwavering conviction that God is our Mother and our Father.

"There is another class of devotees. They have the nature of the young monkey. The young monkey clings to its mother with might and main. The devotees who behave like the young monkey have a slight idea of being the doer. They feel: 'we must go to the sacred places; we must practise japa and austerity; we must perform worship with sixteen articles as prescribed by the sastras. Only then shall we be able to realize God.' Such is their attitude.

"The aspirants of both classes are devotees of God. The farther you advance, the more you will realize that God alone has become everything. He alone does everything. He alone is the Guru and He alone is the Ishta. He alone gives us knowledge and devotion. "The farther you advance, the more you will see that there are other things even beyond the sandal-wood forest-mines of silver and gold and precious gems. Therefore go forward.

Prostrations to Bhagavan

Prostrations to Bhagavan

3180
General topics / Purification of Mind is Essential
« on: May 09, 2012, 07:15:55 PM »
"There is no use in merely making a noise if you want to establish the Deity in the shrine of your heart, if you want to realize God. First of all purify the mind. In the pure heart God takes His seat. One cannot bring the holy image into the temple if the droppings of bats are all around. The eleven bats are our eleven organs: five of action, five of perception, and the mind.

"First of all invoke the Deity, and then give lectures to your heart's content. First of all dive deep. Plunge to the bottom and gather up the gems. Then you may do other things. But nobody wants to plunge. People are without spiritual discipline and prayer, without
renunciation and dispassion. They learn a few words and immediately start to deliver lectures. It is difficult to teach others. Only if a man gets a command from God, after realizing Him, is he entitled to teach."

Thus conversing, the Master came to the west end of the verandah. M stood by his side. Sri Ramakrishna had repeated again and again that God cannot be realized without discrimination and renunciation. This made M. extremely worried. He had married and was then a young man of twenty-eight, educated in college in the Western way. Having a sense of duty, he asked himself, "Do discrimination and dispassion mean giving up 'woman and gold'?" He was really at a loss to know what to do.

M. (to the Master): "What should one do if one's wife says: 'You are neglecting me. I shall commit suicide?' "

MASTER (in a serious tone): "Give up such a wife if she proves an obstacle in the way of spiritual life. Let her commit suicide or anything  else she likes. The wife that hampers her husband's spiritual life is an ungodly wife." Immersed in deep thought, M. stood leaning against the wall. Narendra and the other devotees remained silent a few minutes. The Master exchanged several words with them; then, suddenly going to M., he whispered in his ear: "But if a man has sincere love for God, then all come under his control - the king, wicked persons, and his wife. Sincere love of God on the husband's part may eventually help the wife to lead a spiritual life. If the husband is good, then through the grace of God the wife may also follow his example."

This had a most soothing effect on M.'s worried mind. All the while he had been thinking:

"Let her commit suicide. What can I do?" :D

M. (to the Master): "This world is a terrible place indeed."
MASTER (to the devotees): "That is the reason Chaitanya said to his companion Nityananda, 'Listen, brother, there is no hope of salvation for the worldly-minded.'"
On another occasion the Master had said to M. privately: "Yes, there is no hope for a worldly man if he is not sincerely devoted to God. But he has nothing to fear if he remains in the world after realizing God. Nor need a man have any fear whatever of the world if he
attains sincere devotion by practising spiritual discipline now and then in solitude. Chaitanya had several householders among his devotees, but they were householders in name only, for they lived unattached to the world."

It was noon. The worship was over, and food offerings had been made in the temple. The doors of the temple were shut. Sri Ramakrishna sat down for his meal, and Narendra and the other devotees partook of the food offerings from the temple.

Prostrations to Bhagavan

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