Author Topic: Day by Day with Bhagavan:  (Read 68495 times)

Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #30 on: December 26, 2012, 09:10:50 AM »
14.05.1946:

At 11 O'clock this morning, the Asramam, lunchtime, Bose's mother brought various dishes that she had specially prepared for
Sri Bhagavan and was serving them herself. She has brought food like this a number of times during recent weeks and it means
good deal of cooking, since Sri Bhagavan will not take anything unless there is enough for all to partake of it alike. Sri Bhagavan
asked me to tell her not to take all this trouble and to say that it was work enough to prepare food for her family and it was
unnecessary to send things for so many people. He said: 'Let her cook and eat her food at home, dedicating some of it to me, saying
'this is for Bhagavan.' They think I have special liking for one one thing or another, but really I have not. All food is the same to me.
I would gladly mix up all the different things served and take it all together, but those who have prepared the food think, 'Bhagavan
will like this' or ' Bhagavan will like that' would be disappointed, so I don't. Time was when I took pleasure in variety, but after
realizing unity all that disappeared.'

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Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #31 on: December 27, 2012, 09:21:29 AM »
09.10.1946:

This morning, Nagamma read out her Telugu account of the Jubilee celebrations which appeared in the journal Navodaya.
Last evening, a European lady and gentleman arrived here, with an introduction to Bhagavan from Mr.D.S. Sastri. About
2.30 pm. today, the lady came and sat in the Hall along with other ladies and had her legs stretched out in front of her and
opposite Sri Bhagavan. T.S.R. went to her and quietly told her that it was not quite good form here to sit like that before
Bhagavan; and she folded her legs. Sri Bhagavan was greatly annoyed at this and rebuked T.S.R. saying, 'Why this mischief?
It is difficult for them to squat at all on the floor like us. Why should you make it more difficult by imposing further restrictions?

After saying this, Bhagavan added, 'Now my conscience pricks me that I am having my legs stretched out in front of all.' So
saying, He drew in His legs, folded them and kept on like that till 4.45 om, when He rose as usual.

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Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #32 on: December 28, 2012, 09:34:04 AM »
09.04.1946: Afternoon:

Mrs. Shroff brought a small ornamental box, apparently of silver, and a small plate of copper with some sweets in them, and offered
them to Sri Bhagavan as having been sent to him by her husband. Sri Bhagavan asked the attendants to take the sweets and return
the box and plate with one or two sweets to Mrs. S. But when they were returned, Mrs. S. said that they were all offered to Bhagavan,
not only the sweets. Thereupon, Sri Bhagavan said, 'What are we to do with them? Send them to the office and tell them Shroff has sent them.'

This put Sri Bhagavan in a reminiscent mood and He said, 'For many years, while I was on the Hill, we had nothing but one or two
mud pots - no vessel at all of any sort. After many years, one day, a woman brought some eatables in a small vessel very old
and battered and patched up in many places, and when we took the eatables and returned to the rotten old vessel, she insisted
on our keeping the vessel too, saying, 'It might be of some use to people who come here for drinking water etc., So please keep
it here.' That was the beginning of our having any vessels at all.

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Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #33 on: December 29, 2012, 10:09:21 AM »
08.08.1946:

Yogi Ramiah gave his note book to Sri Bhagavan and said, pointing to Muruganar, 'People like him would write verses on occasions
like forthcoming Jubilee. But people like me can do no such thing. Instead, I want Bhagavan to write something in my notebook.
Thereupon, Sri Bhagavan wrote on the back of the front page in the notebook, which He found blank, the Telugu version of
Tamizh song which Sri Bhagavan had composed when the late Somasundara Swami requested Bhagavan to write a  letter (ezhuthu)
in his notebook. The Sanskrit world for ezhuthu being both character in the alphabet and an imperishable thing, aksharam, Bhagavan
wrote with pun:

Here in this book I write
For you to read
An aksharam,
But who can write
The Aksharam
For ever shining in the Heart?

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Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #34 on: December 30, 2012, 09:22:39 AM »
11.04.1946:

Morning:

About 11 am. after the bell had been rung for lunch, as usual, Bhagavan was trying to get up from His sofa. As usual, He
was rubbing His legs, knees and massaging them gently before getting up. And turning to Mr. S. Doraiswamy Iyer, (who arrived
here last evening), told him: Your friend Dr. S. Rao, is giving such great attention to this pain of mine that it refuses to leave me.
Who will like to depart from a place, where they received all hospitality and attention? Mr. S.Doraiswamy Iyer replied: 'Apparently,
Bhagavan is keeping this pain, only to benefit the doctor.'

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Re: Day by Day with Bhagavan:
« Reply #35 on: December 31, 2012, 06:50:37 AM »
18.10.1946:

This afternoon, a visitor from Shimoga asked Bhagavan, 'How to still the tossing mind?' Bhagavan replied, 'Who asks this
question? Is it the mind or you?' The visitor said: It is the mind.

Bhagavan: If you see what this mind is, it will be stilled.

Visitor: How to see what the mind is?

Bhagavan: What is your idea of the mind?

Visitor: My idea is, it is thought.

Bhagavan: The mind is a bundle of thoughts. But the source of all thoughts is 'I-thought'. So if you try to find out who
this 'I' is, the mind will disappear. The mind will exist only so long as you think of external things. But when you draw it
from external things and make it think of the mind or 'I' -- in other words introvert it - it ceases to exist.

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Re: Day by Day with Bhagavan:
« Reply #36 on: January 01, 2013, 08:41:30 AM »
12.04.1946:

I told Sri Bhagavan: 'Last evening when I went into the town, a lady, who met me on the road, accosted me and asked me if
I was doing well. I could not recognize her. She felt offended and told me she also claimed to be connected with Sri Bhagavan.
It seems her mother, one Unnamulai Ammal was giving milk regularly to Jadaswami when Bhagavan used to frequent Jadaswami's
place, that then this Unnamulai Ammal would give milk to Bhagavan also, that her father used to fan Sri Bhagavan, that she herself
as a child of two or three had even clung to Bhagavan's back, that her name Rukmani was given to her by Bhagavan and that even
now whenever she goes to the Asamam, Bhagavan inquires about her, and so on. I wonder if all this is true.'

Sri Bhagavan said, 'Yes, Yes. I knew the mother who was attending to Jadaswami. I have known this lady from her childhood.
She comes here now too. They are a Komutti family. The father died long ago.'

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Re: Day by Day with Bhagavan:
« Reply #37 on: January 02, 2013, 10:39:59 AM »
20.06.1946:

G. Mehta: If I am not the body, am I responsible for the consequences of my good and bad actions?

Bhagavan: If you are not the body and do not have have the idea 'I am the doer' the consequences of your good or bad
actions will  not affect you. Why do you say about the actions the body performs, 'I do this' or 'I do that'? As long as you
identify yourself with the body like that you are affected by the consequences of the actions and you have merit and demerit.

G. Mehta: Then I am not responsible for the consequences of good or bad actions?

Bhagavan: If you are not, why do you bother about the question?

G. Mehta: Then does that mean that if one has not the sense of 'I do this' or ' I am the doer' one need not do anything
at all?

Bhagavan: The question of doing only arises if you are the body.

.........

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Re: Day by Day with Bhagavan:
« Reply #38 on: January 03, 2013, 08:57:10 AM »
28.11.1946:

This evening just before parayana, a Telugu gentleman wrote a few questions and presented them to Bhagavan.
Sri Bhagavan replied to him. The questions in effect were: "They say that Jivanmuktas are always having Brahmakara
Vritti. Would they be having it during sleep? If they have it, then who is it that sleeps in their case?"

Answer: "Of course, the Jivanmuktas are having brahmakara vritti always, even during sleep. The real answer to the
last question and the whole set of questions is that the Jnani has neither the waking, dreaming, or sleeping avasthas,
but only the turiya state. It is the Jnani that sleeps. But he sleeps without sleeping or is awake while sleeping."

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Re: Day by Day with Bhagavan:
« Reply #39 on: January 04, 2013, 07:51:10 AM »
27.06.1946:

In the afternoon, T.V.K. Iyer, who had with him our library copy of Tiruvoimozhi with commentary, asked Sri Bhagavan
whether we had any better commentary than that. Sri Bhagavan replied that we had not, and  added, "All sorts of learned
commentaries are written on the Nalayira Divya Prabandham in the conventional Vaishnavite language, twisting the texts
that are clearly advaitic into some labored dvaitic meaning. In the old days some Vaishnavites used to come to me, and when
they were wearing the 'U' mark they would it on me also, and when they were wearing the 'Y' mark they would put that one
me, and then they would prostrate themselves before me. I used to let them do what they liked with me."

T.V.K then told Sri Bhagavan: "Recently a man of then-kalai school who is well versed in the esoteric meaning of Vaishnavite
literature, initiated me and gave me samasanam and sama asrayam and taught me their esoteric meaning. He gives discourses
and does good work among the poor, but he would not admit vada-kalais to his discourses; according to the Vaishnavite
teaching, one must do kainkarya or service to God."

Sri Bhagavan replied: 'So God can't get on without their services? On the contrary God asks: Who are you to do service to Me?
He is always saying, 'I am within you; who are you? One must realize that and not speak of service. Submission or surrender
is the basic teaching of Vaishnavism. But it does not consist in paying a Guru a fee for initiation and telling him that you have
surrendered. As often as one tries to surrender, the ego raises its head and one has to try to suppress it. Surrender is not an
easy thing. Killing the ego is not an easy thing. It is only when God Himself by His Grace draws the mind inwards that complete
surrender can be achieved. But such grace comes only to those who have already in this or in previous lives, gone through
all the struggles and adhanas preparatory to the extinction of the mind and killing of the ego.'

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Re: Day by Day with Bhagavan:
« Reply #40 on: January 05, 2013, 09:36:38 AM »
08.05.1946:

In the afternoon, there was the following talk with a young sadhu from North India:

Sadhu: I want to know who I am. The Arya Smajists say that I am the jivatma and that if I purify the mind and buddhi, I can
see God. I don't know what to do? If Sri Bhagavan thinks fit, will Bhagavan please tell me what to do?

Bhagavan: You have used a number of terms. What do you mean by Jivatma, mind, buddhi and God? And where is God and where
you and where are you that you should want to go and see God?

Sadhu: I don't know what all these terms mean.

Bhagavan: Then never mind what the Arya Samajists tell you. You don't know about God and other things. But you do know
that you exist. You can have no doubt about that. So find our who you are.

Sadhu: That is what I want to know. How can I find out?

Bhagavan: Keep all other thoughts away and try to find out in what place in your body, the 'I' arises.

Sadhu: But I am unable to think about this.

Bhagavan: Why? If you can think about other things you can think about 'I' and where in your body it arises. If you mean that the
other thoughts distract you, the only way is to draw your mind back each time it strays and fix it on the 'I'. As each thought arises,
ask yourself: 'To whom is this thought? The answer will be 'to me'. Then hold on to that 'me'.

Sadhu: Am I to keep on repeating 'Who am I?' so as to make a mantra of it?

Bhagavan: No. 'Who am I?' is not a mantra. It means that you must find out where in you arises the I-thought which is the
source of all other thoughts. But if you find this Vichara marga too hard form you, you can go on repeating "I, I" and that will
lead you to the same goal. There is no harm in using "I" as a mantra. It is the first name of God.

God is everywhere. But it is difficult to conceive Him in that aspect, so the books have said, 'God is everywhere. He is also within
you. You are Brahman'. So remind yourself 'I am Brahman." The repetition of 'I' will eventually lead you to realize 'I am Brahman.'

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Re: Day by Day with Bhagavan:
« Reply #41 on: January 06, 2013, 06:49:10 AM »
05.01.1946:

When I entered the Hall, Bhagavan was answering some question saying, 'There is no difference between dream and the
waking states, except that the dream is short and the waking state if long. Both are the result of the mind. Because the waking
state is long, we imagine that it is our real state. But, as a matter of fact, our real state is what is called turiya or the fourth state,
which is always as it is, and knows nothing of the three avasthas viz.,  waking, dream or sleep. Because we call these three states
as an avastha, we call the fourth state also as turiya avastha. But is not an avastha, but the real and natural state of the Self. When
this is realized, we know it is not a turiya or fourth state, for a fourth state is only relative, but turiyatitia, the transcendent state,
called the fourth state.'

A visitor asked: 'I do Omkara Puja. I say Om Ram', is it good?

Bhagavan said: Any puja is good. 'Om Ram'  or any other name will do. The point is to keep away all the other thoughts except
the one thought of Om or Rama or God. All mantra or japa helps that. He who does the japa of Ram, for example, becomes
Rama-maya. The worshipper becomes in course of time the worshipped. It is only then that he will know the full meaning of the
Omkar which he was repeating.

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Re: Day by Day with Bhagavan:
« Reply #42 on: January 10, 2013, 08:47:57 AM »
12.04.1946:
.........

Q: There are a number of spiritual teachers, teaching various paths. Whom should one take for one's Guru?

Bhagavan: Choose that one where you find you get shanti or peace.

Q: What is the best way of dealing with desires, with a view to getting rid of them - satisfying them or suppressing them?

Bhagavan: If a desire can be got rid of by satisfying it, there will be  no harm in satisfying a desire. But desires are generally
not eradicated by satisfaction. Trying to root them out that way, is like pouring spirits to quench fire. At the same time, the proper
remedy is not forcible suppression, since such repression is bound to react sooner or later into forceful surging up with undesirable
consequences. The proper way to get rid of a desire is to find out 'Who gets the desire? What is its source?' When this is found
the desire to rooted out and will never again emerge or grow.

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Re: Day by Day with Bhagavan:
« Reply #43 on: January 11, 2013, 08:40:12 AM »
05.03.1946:

Evening:

........

Balaram quoted from Sakuntalam passages in which Sakuntala takes leave of hermitage and Kanva Maharshi addresses
the flowers and says: 'She used to water you first before taking her food herself, she who would not pluck you however
dearly she loved flowers and liked to wear them, she is now leaving you for her husband's house. Bless her.'

Balaram also quoted from some other book a passage which says, 'We people of the world, have to make great efforts
to draw the mind from the objects of sense or from the world and to fix it in the heart, on God, but you Radha, in whose
heart God is fully caught, you have to make effort to get away from God.'

On this Sri Bhagavan remarked: 'That is the stage of the Jnani. He can's escape the Self or go away from it. Where else to go,
as all that he knows is the Self which he himself is?'

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Re: Day by Day with Bhagavan:
« Reply #44 on: January 12, 2013, 10:11:40 AM »
06.03.1946:  afternoon.

.......

Balaram was reading  a collection of Upanishads and, coming across a passage dealing with Sahaja Samadhi or Sahaja Sthiti
asked me: 'Did you not say once that Mr. K.S. Ramaswami Sastri once told you that he did not believe in sahaja state and that
sahaja state is not mentioned in the earlier books, but is a latter innovation? I find it mentioned here in the Varaha Upanishad
itself.'  I said, 'Yes. He thought so. He argued with me, 'How can one be in two planes at the same time? Either he sees the
absolute and nothing else or sees the world and then does not see the absolute. And he said that the sahaja sthiti is not mentioned
in earlier books but is found only in later works.'

I said, 'How can we say that the Jnani is not in two planes? He moves about with us like us in the world and sees the various
objects we see. It s not as if he does not see them. For instance, he walks along. He sees the path he is treading. Suppose there
is a chair or table placed across that path. He sees it, avoids it, and goes round. So, have we not to admit that he sees the world
and objects there, while of course he sees the Self?'

Sri Bhagavan thereupon said, 'You say the Jnani sees the path, treads it, comes across obstacles, avoids them etc., In whose
eyesight is all this, in the Jnani's or yours?'  He continued, 'He sees only the Self and all in the Self.'

Thereupon, I asked Bhagavan: 'Are there not illustrations given in our books to explain this sahaja state clearly to us?'

Bhagavan: 'Why not? There are. For instance, you see a reflection in the mirror and the mirror. You know the mirror to be the
Reality and the picture in it is a mere reflection. Is it necessary that to see the mirror we should cease to see the reflection in it?
Or again take the screen illustration. There is a screen. On that screen first a figure appears. Before that figure, on the same
screen other pictures appear and the first figure goes on watching the other pictures. If you are the screen and know yourself
to be screen, is it necessary to see the first figure and the subsequent pictures? When you don't know the screen you think the
figure and pictures to be real. But when you know the screen and realize it is the only reality on which as substratum the shadows
of the figure and pictures have been cast, you know these to be mere shadows. You may see the shadows, knowing them to be
such and knowing yourself to be screen which is the basis for them all.

******

Arunachala Siva.