Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 175794 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #90 on: November 03, 2012, 05:43:26 PM »
The 'I am' is your greatest foe and greatest friend, foe when binding to the illusion as body, friend when taking out of the illusion as body.

When the sense or feeling 'I am' appeared on you it duped you into believing that you are the body, and later on that you are so-and-so.
It strengthened the illusion all the more as time went by and thus began all the turmoil and suffering, in this sense it is your foe.
But now the Guru tells you to come back to the 'I am', understand it, stay there, make friends with it or rather make it your guide, God or Guru.
Doing so the 'I am' shall help you break the illusion and it will itself lead you to the source.

The beginning and the end of knowledge is the 'I am', be attentive to the 'I am', once you understand it, you are apart from it.

Whatever the volume of knowledge maybe it has to begin with the primary knowledge or concept 'I am'.
The 'I am' is the one, and then with two, three, four and so forth the structural labyrinth of knowledge builds.
You have to go back, retrace the steps in the maze and when you do so correctly you will end up at the 'I am'. Give all your attention to this 'I am',
by and by you shall come to understand it and all its implications as well.
The clearer your understanding of the 'I am' is, the more distinctly apart from it you are.

You must meditate on the 'I am' without holding on to the body-mind, the 'I am' is the first ignorance, persist on it and you will go beyond it.

Bring all your attention to the 'I am', meditate on it; try to do it by keeping the body- mind totally aside.
In the beginning the body-mind will resist this abidance in 'I am', but with practice they will automatically not interfere.
Remember, this 'I am' has tricked you into believing the unreal so you may call it the first ignorance.
You have to be after this 'I am' constantly only then can you go beyond it; otherwise it will continue playing games with you.



Hari

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #91 on: November 03, 2012, 05:44:26 PM »
Isn't He the Guru Sri Nasargadatta Maharaj?
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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #92 on: November 03, 2012, 05:50:12 PM »
Yes,He is Siddharameshvar Maharaj,the Guru of Nisargadatta Maharaj.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #93 on: November 03, 2012, 05:52:34 PM »
He has very kind and gentle look, absolutely peaceful.
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Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #94 on: November 03, 2012, 06:02:41 PM »
Yes,very peacefull. He is a Great Guru,so simple and clear,and yet so Powerful.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #95 on: November 04, 2012, 05:39:40 PM »
Your Guru, your God, is the 'I am', with its coming came duality and all activity, stay on the 'I am', you are before the 'I am' appeared.

The entire process of perception and all activity is based on duality: the subject and the object, the observer and the observed, the doer and the done.
It is only after the appearance of 'I am' that all duality and activity began, not before that, so at the root lies the 'I am' that triggered everything.
Track down the 'I am' and stay on it, only then will you realize that you are before the 'I am' appeared.

The 'I am' concept is the last outpost of the illusion, hold on to it, stabilize in the 'I am', then you are no more and individual.

Moving out of a country, at the border, there are checkpoints and then it is 'no-man's land' till another country begins its checkpoints.
Similarly, to move out of this country or illusion the 'I am' is the last and only outpost, there is no other way out.
Stay at this outpost, stabilize yourself over there in the 'I am', and when you do so you are no more an individual.

The person is merely the result of a misunderstanding. In reality, there is no such thing.
Feelings, thoughts and actions race before the watcher in endless succession, leaving traces in the brain and creating an illusion of continuity.
A reflection of the watcher in the mind creates the sense of "I" and the person acquires an apparently independent existence.
In reality there is no person, only the watcher identifying himself with the "I" and the "mine".
 

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #96 on: November 05, 2012, 04:47:28 PM »
Without doing anything you have the knowledge 'I am', it has come spontaneously and unwillingly on you, stay there and put an ax to the 'I am'.

See the beauty of it, this knowledge 'I am' has dawned on you without any effort on your part; it has come on its own without you willing it to be so.
This 'I am' will also go on its own without asking or telling you, but before that happens, stabilize in the 'I am' and liquidate it, then there is no death for you.

Only be the 'I am', just be, the 'I am' has appeared on your homogenous state, the one free of the 'I am' is liberated, you are prior to the 'I am'.

You are absolutely free, homogenous and formless, on this state has the 'I am' appeared and then it tricked you into believing that you are the bodymind.
In order to go back to your True state you have to abide in the 'I am', just be, that's all; moreover the 'I am' is closest to your True state so just stay there.
Abide in the 'I am' with the understanding that you are not the 'I am' but you are prior to it.

Worship the indwelling 'I am' in you, it is the 'I am' that is born, it is the 'I am' that will die, you are not that 'I am'.

This indwelling principle 'I am' that has appeared on your True being is the one that is born and it is the one that will die.
You are not the 'I am', but in order to understand this and transcend the 'I am' you have to worship it, stay with it constantly, only then will it be pleased with you and release you from its clutches.

 


Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #97 on: November 06, 2012, 01:02:37 AM »

 
When you encounter sorrow and suffering, remain with it and don't try to escape from it. Don't throw yourself into blind activity. Neither learning nor acting can really help. Be with the presence of sorrow and uncover their roots - help with insight is real help.
 
Understanding confusion means becoming free of it.
 
The world and the thinking are states of being. The divine is not a state, it penetrates all states, but is no state of anything else.
 
Nothing extraordinary can happen to a consciousness knowing exactly what it wants.
 
Delayed reaction is wrong reaction. Thinking, feeling and action must be a unity and happen together with the situation requiring them.
 
What is the worth of a happiness for which you must strive and work? Real happiness is spontaneous and effortless.
 
In my view, everything happens by itself, quite spontaneously. But humans think they would work for a win, towards a purpose.
 
There's nothing from which the world could profit more than from giving up profit. A man who's no longer thinking in terms of winning and loosing is truly non-violent man, since he's above all conflicts.
 
It's the nature of thinking to differentiate things and specialize itself. There's no harm to that, but it isn't true when one thinks of oneself as separate from things. Things and humans are different, but not separate. Nature is one, reality is one. There are opposites, but no contradictions.
 
You will receive everything you need when you stop asking for what you do not need.
 
There's no state in which one is seeing reality. WHO is seeing WHAT? You can only BE real. (And that you are always.) The problem exists only in thinking. Let all false ideas go, that's all. There's no need for true ideas. (Since there are none.)
 
Suffering is exclusively the result of attachment or resistance, it is a sign of lacking readiness to go on, to flow with life.
 
In my world, nothing ever goes wrong.
 
It is your restlessness that causes chaos.
 
Love is will, the will to share your happiness with all. Being happy, making happy, this is the rhythm of love.

If you are angry or in pain, separate yourself from anger and pain and watch them. Externalization is the first step to liberation.
 
The real does not die, the unreal never lived. Set your mind right and all will be right. When you know that the world is one, that humanity is one, you will act accordingly. But first of all you must attend to the way you feel, think and live. Unless there is order in yourself, there can be no order in the world.
 
Nothing is done by me, everything just happens I do not expect, I do not plan, I just watch events happening, knowing them to be unreal.
 
Everybody dies as he lives. I am not afraid of death, because I am not afraid of life. I live a happy and shall die a happy death. Misery is to be born, not to die.
 
You do not have any problems, only your body has problems...In your world, nothing stays, in mine nothing changes.
 
My stand is clear: produce to distribute, feed before you eat, give before you take, think of others, before you think of yourself. Only a selfless society based on sharing can be stable and happy. This is the only practical solution. If you do not want it - fight.
 
Absolute perfection is here and now, not in some future, near or far. The secret is in action - here and now. It is your behavior that blinds you to yourself. Disregard whatever you think yourself to be and act as if you were absolutely perfect - whatever your idea of perfection may be. All you need is courage.
 
Whenever love is withheld and suffering allowed to spread, war becomes inevitable. Our indifference to our neighbor's sorrow brings suffering to our door.
 
Perfection is a state of the mind, when it is pure. I am beyond the mind, whatever its state, pure or impure. Awareness is my nature; ultimately I am beyond being and non-being.
 
The greatest guru is your inner self. Truly he is the supreme teacher. He alone can take you to your goal and he alone meets you at the end of the road. Confide in him and you need no outer guru.
 
You cannot transcend what you do not know. To go beyond yourself, you must know yourself.
 
You will receive everything you need when you stop asking for what you do not need.
 

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #98 on: November 06, 2012, 10:04:36 PM »
Questioner: Without God's power nothing can be done. Even you would not be sitting here and talking to us without Him.
 
Maharaj: All is His doing, no doubt. What is it to me, since I want nothing? What can God give me, or take away from me?
What is mine is mine and was mine even when God was not. Of course, it is a very tiny little thing, a speck - the sense 'I am',
the fact of being. This is my own place, nobody gave it to me. The earth is mine; what grows on it is God's.
 
Q: Did God take the earth on rent from you?
 
M: God is my devotee and did all this for me.
 
Q: Is there no God apart from you?
 
M: How can there be? 'I am' is the root, God is the tree. Whom am I to worship, and what for?
 
Q: Are you the devotee or the object of devotion?
 
M: I am neither, I am devotion itself.
 
Q: There is not enough devotion in the world.
 
M: You are always after the improvement of the world. Do you really believe that the world is waiting for you to be saved?
 
Q: I just do not know how much I can do for the world. All I can do, is to try. Is there anything else you would like me to do?
 
M: Without you is there a world? You know all about the world, but about yourself you know nothing. You yourself are the
tools of your work, you have no other tools. Why don't you take care of the tools before you think of the work?
 
Q: I can wait, while the world cannot.
 
M: By not inquiring you keep the world waiting.
 
Q: Waiting for what?
 
M: For somebody who can save it.
 
Q: God runs the world, God will save it.
 
M: That's what you say! Did God come and tell you that the world is His creation and concern and not yours?
 
Q: Why should it be my sole concern?
 
M: Consider. The world in which you live, who else knows about it?
 
Q: You know. Everybody knows.
 
M: Did anybody come from outside of your world to tell you? Myself and everybody else appear and disappear in your world.
We are all at your mercy.
 
Q: It cannot be so bad - I exist in your world as you exist in mine.
 
M: You have no evidence of my world. You are completely wrapped up in the world of your own making.
 
Q: I see. Completely, but - hopelessly?
 
M: Within the prison of your world appears a man who tells you that the world of painful contradictions, which you have
created, is neither continuous nor permanent and is based on a misapprehension. He pleads with you to get out of it, by the
same way by which you got into it. You got into it by forgetting what you are and you will get out of it by knowing yourself as
you are.
 
Q: In what way does it affect the world?
 
M: When you are free of the world, you can do something about it. As long as you are a prisoner of it, you are helpless to
change it. On the contrary, whatever you do will aggravate the situation.
 
Q: Righteousness will set me free.
 
M: Righteousness will undoubtedly make you and your world a comfortable, even happy place. But what is the use? There is
no reality in it. It cannot last.
 
Q: God will help.
 
M: To help you God must know your existence. But you and your world are dream states. In dream you may suffer agonies.
None knows them and none can help you.
 
Q: So all my questions, my search and study are of no use?
 
M: These are but the stirrings of a man who is tired of sleeping. They are not the causes of awakening, but its early signs. But,
you must not ask idle questions, to which you already know the answers.
 
Q: How am I to get a true answer?
 
M: By asking a true question - non-verbally, but by daring to live according to your lights. A man willing to die for truth will get
it.
 
Q: Another question. There is the person. There is the knower of the person. There is the witness. Are the knower and the
witness the same, or are they separate states?
 
M: The knower and the witness are two or one? When the knower is seen as separate from the known, the witness stands
alone. When the known and the knower are seen as one, the witness becomes one with them.
 
Q: Who is the jnani? The witness or the supreme?
 
M: The jnani is the supreme and also the witness. He is both being and awareness. In relation to consciousness he is
awareness. In relation to the universe he is pure being.
 
Q: And what about the person? What comes first, the person or the knower.
 
M: The person is a very small thing. Actually it is a composite, it cannot be said to exist by itself. Unperceived, it is just not
there. It is but the shadow of the mind, the sum total of memories. Pure being is reflected in the mirror of the mind, as knowing.
What is known takes the shape of a person, based on memory and habit. It is but a shadow, or a projection of the knower
onto the screen of the mind.
 
Q: The mirror is there, the reflection is there. But where is the sun?
 
M: The supreme is the sun.
 

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #99 on: November 07, 2012, 07:15:21 PM »
Q: I can see the picture, but who is the painter? Who is responsible for the terrible and yet adorable experience?
 
M: The painter is in the picture. You separate the painter from the picture and look for him. Don't separate and don't put false
questions. Things are as they are and nobody in particular is responsible. The idea of personal responsibility comes from the
illusion of agency. 'Somebody must have done it, somebody is responsible'. Society as it is now, with its framework of laws and
customs, is based on the idea of separate and responsible personality, but this not the only form a society can take. There may
be other forms, where the sense of separation is weak and responsibility diffused.
 
Q: An individual with a weak sense of personality - is he nearer self-realization?
 
M: Take the case of a young child. The sense of 'I-am' is not yet formed, the personality is rudimentary. The obstacles to
self-knowledge are few, but the power and the clarity of awareness, its width and depth are lacking. In the course of years
awareness will grow stronger, but also the latent personality will emerge and obscure and complicate. Just as the harder the
wood, the hotter the flame, so the stronger the personality, the brighter the light generated from its destruction.
 
Q: Have you no problems?
 
M: I do have problems. I told you already. To be, to exist with a name and form is painful, yet I love it.
 
Q: But you love everything!
 
M: In existence everything is contained. My very nature is to love; even the painful is lovable.
 
Q: It does not make it less painful. Why not remain in the unlimited?
 
M: It is the instinct of exploration, the love of the unknown, that brings me into existence. It is in the nature of being to see
adventure in becoming, as it is in the very nature of becoming to seek peace in being. This alteration of being and becoming is
inevitable: but my home is beyond.
 
Q: I you home in God?
 
M: To love and worship a god is also ignorance. My home is beyond all notions, however sublime.
 
Q: But God is not a notion! It is the reality beyond existence.
 
M: You may use any word you like. Whatever you may think of, I am beyond it.
 
Q: Once you know your home, why not stay in it? What takes you out of it?
 
M: Out of love for corporate existence one is born and once born, one gets involved in destiny. Destiny is inseparable from
becoming. The desire to be the particular makes you into a person with all its personal past and future. Look at some great
man, what a wonderful man he was! And yet how troubled was his life and limited it fruits. How utterly dependent is the
personality of man and how indifferent is its world. And yet we love it and protect it for its very insignificance.
 
Q: The war is on and there is chaos and you are being asked to take charge of a feeding center. You are given what is needed
it is only a question of getting through the job. Will you refuse it?
 
M: To work, or not to work, is one and the same to me. I may take charge, or may not. There may be others, better endowed
for such tasks, than I am - professional caterers for instance. But my attitude is different. I do not look at death as a calamity, as
I do not rejoice at the birth of a child. The child is out for trouble while the dead is out of it. Attachment to life is attachment to
sorrow. We love what gives us pain. Such is our nature.
 
For me the moment of death will be a moment of jubilation, not of fear. I cried when I was born and I shall die laughing.
 
Q: What is the change in consciousness at the moment of death?
 
M: What change do you expect? When the film projection ends, all remains the same as when it started. The state before you
were born was also the state after death, if you remember.
 
Q: I remember nothing.
 
M: Because you never tried. It is only a question of tuning in the mind. It requires training. of course.
 
Q: Why don't you take part in social work?
 
M: But I am doing nothing else all the time! And what is the social work you want me to do? Patchwork is not for me. My
stand is clear: produce to distribute, feed before you eat, give before you take, think of others, before you think of yourself.
Only a selfless society based on sharing can be stable and happy. This is the only practical solution. If you do not want it - fight.
 
Q: It is all a matter of gunas. Where tamas and rajas predominate, there must be war. Where sattva rules, there will be
peace.
 
M: Put it whichever way you like, it comes to the same. Society is built on motives. Put goodwill into the foundations and you
will not need specialized social workers.
 
Q: The world is getting better.
 
M: The world had all the time to get better, yet it did not. What hope is there for the future? Of course, there have been and
will be periods of harmony and peace, when sattva was in ascendance, but things get destroyed by their own perfection. A
perfect society is necessarily static and, therefore, it stagnates and decays. From the summit all roads lead downwards.
Societies are like people - they are born, they grow to some point of relative perfection and then decay and die.
 
Q: Is there not a state of absolute perfection which does not decay?
 
M: Whatever has a beginning must have an end. In the timeless all is perfect, here and now.
 

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #100 on: November 07, 2012, 09:45:48 PM »
Q: But shall we reach the timeless in due course?
 
M: In due course we shall come back to the starting point. Time cannot take us out of time, as space cannot take us out of
space. All you get by waiting is more waiting. Absolute perfection is here and now, not in some future, near or far. The secret is
in action - here and now. It is your behavior that blinds you to yourself. Disregard whatever you think yourself to be and act as
if you were absolutely perfect - whatever your idea of perfection may be. All you need is courage.
 
Q: Where do I find such courage?
 
M: In yourself, of course. Look within.
 
Q: Your grace will help.
 
M: My grace is telling you now: look within. All you need you have. Use it. Behave as best you know, do what you think you
should. Don't be afraid of mistakes; you can always correct them, only intentions matter. The shape things take is not within
your power; the motives of your actions are.
 
Q: How can action born from imperfection lead to perfection?
 
M: Action does not lead to perfection; perfection is expressed in action. As long as you judge yourself by your expressions,
give them utmost attention; when you realize your own being, your behavior will be perfect - spontaneously.
 
Q: If I am timelessly perfect, then why was I born at all? What is the purpose of this life?
 
M: It is like asking: what does it profit gold to be made into an ornament? The ornament gets the color and the beauty of gold;
gold is not enriched. Similarly, reality expressed in action makes the action meaningful and beautiful.
 
Q: What does the real gain through its expressions?
 
M: What can it gain? Nothing whatsoever. But it is in the nature of love to express itself, to affirm itself, to overcome
difficulties. Once you have understood that the world is love in action, you will look at it quite differently. But first your attitude
to suffering must change. Suffering is primarily a call for attention, which itself is a movement of love. More than happiness, love wants growth, the widening and deepening of consciousness and being. Whatever prevents becomes a cause of pain and love does not shirk from pain. Sattva, the that works for righteousness and orderly development, must not be thwarted. When
obstructed it turns against itself and becomes destructive. Whenever love is withheld and suffering allowed to spread, war
becomes inevitable. Our indifference to our neighbor's sorrow brings suffering to our door.
 

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #101 on: November 08, 2012, 02:27:53 AM »
Dear jewell,

Thank you very much for these writings of Maharaj.
They are beautiful and are great help me and for anybody on their spiritual path.

Namaskar
Ivac_d

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #102 on: November 08, 2012, 12:45:43 PM »
Dear ivac_d,

Thank You Very much! I find Maharaj's teachings very helpful too. They are real treasure!
Here is the link where You can find all Maharaj's books in pdf files and many other writings too.

http://www.prahlad.org/gallery/nisargadatta_maharaj.htm

With love and prayers,

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #103 on: November 08, 2012, 09:37:58 PM »
Divine vision means acquaintance with,
and crystalline understanding of, the universal energy.
God and the devotee are one,
in his very nature the devotee is identical with God.
So long as one has not realized God,
one does not know what justice and injustice are, |
but with realization the devotee comes to know
the distinction between justice and injustice,
the essential and the contingent,
the eternal and the evanescent,
and this leads to his emancipation.



The divine vision eliminates individuality;
the manifest is clearly distinguished from the unmanifest.
When the sense of individuality is replaced
by that of impersonal consciousness
the devotee knows that he is pure consciousness.
Manifestation is pure consciousness
manifesting itself in all the different names and forms;
the spiritually enlightened take part in it sportively,
knowing that it is only the play of universal consciousness.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #104 on: November 08, 2012, 09:55:35 PM »
THE SOUL, THE WORLD, BRAHMAN AND SELF REALIZATION





The consciousness of ones own being, of the world, and of its supporting primal force are experienced all at once. Awareness of ones own being does not mean here the physical consciousness of oneself as an individual, but implies the mystery of existence. Prior to this, in the ignorance of ones own being, there is no experience of Brahman as being there. But the moment one is aware of being, he is directly aware of the world and Brahman, too.



At the stage prior to this cosmic awareness, the self and its experiences are limited to the worldly life. This worldly life starts with birth and ends in death. To become aware of ourself, the world and God all of a sudden is a great mystery indeed. It is an unexpected gain; it is an absorbing and a mysterious event, extremely significant and great, but it brings with it the responsibility of Self-preservation, sustenance and Self development as well, and no one can avoid it.



One who leads his life without ever wondering about who or what he is accepts the traditional genealogical history as his own and follows the customary religious and other activities according to tradition. He leads his life with the firm conviction that the world was there prior to his existence, and that it is real; because of this conviction he behaves as he does, gathering possessions and treasures for himself, even knowing that at the time of death he will never see them again. Knowing that none of this will even be remembered after death, still his greed and avarice operate unabated until death.



SELF KNOWLEDGE AND

SELF REALIZATION





When we concentrate our attention on the origin of thought, the thought process itself comes to an end; there is a hiatus, which is pleasant, and again the process starts. Turning from the external world and enjoying the objectless bliss, the mind feels that the world of objects is not for it. Prior to this experience the un satiating sense enjoyments constantly challenged the mind to satisfy them, but from the inward turn onwards its interest in them begins to fade. Once the internal bliss is enjoyed, the external happiness loses its charm. One who has tasted the inward bliss is naturally loving and free from envy, contented and happy with others prosperity, friendly and innocent and free from deceit. He is full of the mystery and wonder of the bliss. One who has realized the Self can never inflict pain on other.





LIFE DIVINE AND THE SUPREME SELF



With heartfelt love and devotion, the devotee propitiates God; and when he is blessed with His vision and grace, he feels ever happy in His presence. The constant presence establishes a virtual identity between the two. While seeking the presence of the Supreme Soul, the Bhakta renounces all associations in his life, from the meanest to the best, and having purged his being of all associations, he automatically wins the association with the Supreme Self. One who has attained to the position of unstinted emancipation can never be disliked by others, for the people themselves are the very Self-luminous soul, though ignorant of the fact.



In this world of immense variety, different beings are suffering from different kinds of ailments, and yet they are not prepared to give up the physical frame, even when wailing under physical and mental pain. If this be so, then men will not be so short-sighted as to avoid their savior, the enlightened soul.



That overflowing reservoir of bliss, the beatific soul, does confer only bliss on the people by his loving light. Even the atmosphere around him heartens the suffering souls. He is like the waters of a lake that gives nourishment to the plants and trees around the brink and the grass and fields nearby. The Saint gives joy and sustaining energy to the people around him.