Author Topic: The Master Key of Self Realisation by Siddharameshwar Maharaj  (Read 8552 times)

Jewell

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Dear Friends,

I opened this topic coz i want to share some excerpts from this wonderful book. Sri Siddharameshwar Maharaj was Guru of Sri Nisargadatta Maharaj.
This introduction and writings i am copying from the wonderful site www.inner-quest.org.

*"SIDDHARAMESHWAR Maharaj wished that people all over the world be happy. His teaching is available to those who are fully dedicated to realising final Reality [Brahman] so that they may enjoy eternal happiness.
"
"The following exposition describes only one of the ways to attain final Reality – the knowledge that you are apart from the four bodies. Once this knowledge penetrates the heart, the ego of knowledge dissolves in Reality.
"


« Last Edit: April 02, 2013, 09:37:18 PM by Jewell »

Jewell

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Re: The Master Key of Self Realisation by Siddharameshwar Maharaj
« Reply #1 on: April 02, 2013, 09:35:47 PM »
*
*Who*  *is*  *this*  *'I'? **"

"*Once upon a time there lived a person [a non grata] in a village called Andheri [Darkness]. He, however, could establish a custom in courts of Law, that no order or document be accepted as legal unless it bore the stamp, "Gomaji Ganesh" ["The Brass Door"]. Afterwards, all the officers of that city accepted a document as legal only if it bore this stamp on it. This procedure continued for a long time and thus the stamp became firmly rooted in the city of Andheri. No one ever enquired as to who this "Gomaji Ganesh" was.

But as time passed, it so happened that an important document which bore no stamp of the "Gomaji Ganesh" was cited as evidence in a case filed in a court of law and even though, as ordinary procedure goes it was thoroughly legal, it was still not accepted as evidence. At that point, a courageous man, who was a party to the suit, put before the judge the argument that the document was perfectly valid as it bore all the signatures of all the relevant government officers. He argued, "Why should this document not be admissible if it is otherwise perfectly legal? Why should it have in addition this stamp of "Gomaji Ganesh"?" Thus, he questioned the legality of the stamp itself, and in consequence, the legality of the stamp was made an issue of contention. Till that day, no one had ventured to bring this issue before a court of law. Since it had risen for the first time, it was decided that this point should be brought to a decision as to what this fuss was all about.

So the judge, out of curiosity about the procedure of the "Gomaji Ganesh" stamp, took the matter in hand first for enquiry. When the enquiry was complete, it showed that some person of no status, taking advantage of the badly administered government, had pushed in his own stamp and the government officers went on following this tradition blindly. As a matter of fact, this Gomaji Ganesh was a man of no importance and had no authority of any kind. It is not necessary to describe how this stamp was looked upon with ridicule, since that day when the decision was taken by the court.

In the same way, we should also enquire about who this 'I' is, and how it dominates everything as 'I' and 'mine', just like in the story concerning the "Gomaji Ganesh" stamp. It is a general rule that if two people quarrel, it usually results in advantage to the third party, or if two things get mixed up, some third thing is produced. For example, by the contact of a piece of thread and flowers, a garland is produced which was not there in the first place. Even the names of the parents [thread and flowers] whose contact was responsible in producing a garland get eclipsed as soon as the garland comes into existence. The garland itself is brought into prominence and is known by its own label. The names 'flowers' and 'thread' become extinct because a new name, 'garland', is now evoked, and with this new name further actions take place. With the contact of earth and water, both the earth and water become extinct and mud arises as 'I'. So also, stones, bricks, mud and mason come together and a third thing called a 'wall' stands before the eyes. The stones, bricks, mud and mason simply vanish from our sight.

Through the conveyance of knowledge and ignorance, this is how a peculiar thing called an 'intellect' comes into existence, and with this contact, emerges the 'world'. Gold and a goldsmith produce a certain object with a certain form, and that thing starts tempting our eyes as an 'ornament'. The gold and the goldsmith are forgotten. As a matter of fact, if anyone is curious to find out if there is anything like an ornament inside the gold, one would see nothing but gold! If we told a goldsmith to make an ornament without touching any gold, what would he make? Actually, the thing called an 'ornament' would simply vanish into thin air.

In the same way, due to the meeting of Brahma [the Creator] and maya [the illusion], this thief 'I' has appeared, and proudly hums 'I' while raising his head. This 'I' has uprooted both Brahma and maya. This barren women's [maya's] son [I'] actually never existed and yet tries to establish his unlimited sovereignty permanently in the world. If we observe the parents of this 'I', it would be clear that it is impossible for them to get such an issue. The mother of the child is maya and does not exist. From the womb of this maya, 'I' has appeared and pretends to be born from pure existence. But existence has no gender and does not even claim to possess the art of 'doership'. So the readers can imagine what kind of an 'I' this is.

As described above, the existence of 'I' is only in name and yet like Gomaji Ganesh, he announces his own name while moving around everywhere and saying, "I am wise and great!". This man has forgotten from where he came. Instead, he starts glorifying himself as 'I' and even if this glory is deserving, he is like a cat who laps up milk with closed eyes, unaware of the stick that is ready to strike it on the back. As soon as he accepts a right or privilege, he must also accept the responsibility which goes along with it. As soon as I say that "I am the doer of a certain act" I must enjoy the fruit of such an action. Enjoyment or sufferance of a fruit, or result of an action is yoked to the action itself.

Actually there exists no one like 'I' and the entire doership is contained in Reality. Final Reality is so smart that the moment He finds that some pride of doership appears as "I did it", He leaves all the responsibility of the action on the head of that 'I' and remains unattached. He leaves this poor 'I' to it's destiny of revolving on the wheel of birth and death.

Like in the above mentioned example of a 'garland' being produced by the contact of a piece of thread and flowers, when the garland dries up, nobody says that the flowers dry up. Everyone says that it is the 'garland' which dries up. And when the thread snaps, everyone says that it is the 'garland' which has snapped. It means the doership of the original objects is imposed upon the third object due to the pride of the object. In the same way, a series of miseries strike this non-existent 'I'. if one wants to get free from this misery, he must leave that 'I', but before it is left, we will find out where exactly this 'I' resides. And once we find him, then we will talk about leaving him.

Everyone should begin the search for this 'I' at his own centre if he is keen to find it. This 'I' will never be found outside of us. In every human being this 'I', or ego-sense of 'mine' and possession, is filled up to the brim. All the actions in the world are carried on the strength of this ego-sense of 'mine'. This theorem of "my action" is taken for granted by all human beings, but in fact the totality of all actions can easily be carried out without this ego-sense. We shall see how this can be done later on, but at present we shall enquire into this sense of 'I' and 'mine'. In order to make the search for 'I' successful, we shall first look into our gross physical body which has become very dear to us. After analysing it, let us see if any such 'I' is found to reside in this body.

*

to be continued..

Jewell

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Re: The Master Key of Self Realisation by Siddharameshwar Maharaj
« Reply #2 on: April 03, 2013, 09:32:16 PM »
*
*Gross*  *body**"
"*
What is a body? It is a collective assembly of parts or members such as hands, feet, mouth, nose, ears, eyes, etc... We call the assembly of all these members a 'body'. Out of these members let us find out which one is the 'I'. If one says, "The hand is 'I'", and then if the hand is cut off, nobody says "I have been cut off or discarded." Suppose the eyes go blind, no one says, "I am gone or have disappeared." If the the stomach is distended, no one says, "I am inflated." Instead, one says, "My hand has been cut off", or "My eyes have gone blind", or "My stomach is distended." All these parts are spoken of as being 'mine', and not only that, the body itself which is the assembly of all these members is also spoken of as being 'mine'. Thus, this 'I' is not any part or limb of the gross body. But the maxim goes, "Where 'I' does not exist, there does not exist anything which can be called 'mine'." You cannot be in the neighbours' house.

Lets say that you go to the house of Rao Bahadur, your neighbour, and say "I am Rao Bahadur and his wife is mine", you will see what experience you will get! If you start making advances to his wife, saying that she is 'yours', Rao Bahadur's hand will immediately turn your cheek pink and red with a slap, and you will get a sharp and sudden realisation that "I am not Rao Bahadur and his wife is not mine." In the same way, when 'I' cannot be traced anywhere in the body, then how can it be said that the limbs of the body and its tendencies belong to me? If you still insist on calling it your own, first think of the result [a slap], and ask yourself whether it is really necessary to possess anything at all? See the result of such thinking.

Everyday we see the condition of all the human beings who look upon their bodies as their own and who act accordingly. The human being has forgotten his true Self and does not even try to understand who he really is. Therefore, he must take birth in every species. Sometimes he takes birth as a worm and is passed out in a stool. Sometimes he takes birth as a bullock and gets yoked to an oil extracting mechanism and spends the day turning around in circles. Sometimes he takes birth as a donkey and works hard while wallowing in a heap of garbage! It is almost impossible to describe how many such miseries he has to suffer. After suffering births in all the other species, at last one takes birth as a human being. In this birth he attains an intellect, so that he should know God – the ultimate Self.

Even if we look at the body of the human species, it merely looks like a dressed up character in a vulgar play performed during the Shimga Festival. The character has his face smeared with black paint and his body is dressed in rags. A garland of shoes is placed around his neck and an umbrella made of shoes is held over his head. He is placed on a donkey and is taken in a procession through the streets, accompanied by weird noises. But this deity character takes pride in being the centre of such a demeaning show and salutes the crowd as he passes.

In the same way, man's body is also a peculiar part of this passing show of life. All the beauty of the face is supposed to be concentrated in the nose and eyes. We say a man is handsome or a woman is beautiful if their nose and eyes are well-proportioned. But in fact, the nose is only a tube for nasal discharge. The mouth is a spittoon containing saliva and phlegm and the stomach is like a sewage depot of the municipality. The body, which is a mixture of bone, flesh and blood, is given some respectable name like "Shiral Seth". The Paramatman's intention is to awaken a human being by demeaning him through this body. He makes the human being cry aloud for happiness and wander about in all directions in search for it.

In spite of this, the human being considers the body as a great gift and accepts it with joy. He eulogises the body with flowery language – the nose, which is a tube of mucus, is compared to the bud of a champaka flower; the eyes, which are the repositories of discharge, are called lotus eyes; the face, with a spittoon of saliva for a mouth, is called a moon face; the arms and legs, which are crooked branches of a tree, are claimed to possess lotus hands and feet! The human being looks upon this demeanour as a great victory and exhibits his shamelessness! The Great Lord, however, has granted a wonderful thing called an 'intellect', even to this Shimga character of a human being, which He has not given to any other species. The purpose of this gift is to use it to understand the ultimate Truth – the Self – and to put and end to this demeaning show. Yet the human being misuses his intellect. He looks upon the gutter as the Ganges and the body as God and he is spoiling it further. This person spends a lot of his time engrossed in adorning his physical body, taking this body as 'I', and then when he comes in contact with a female body, he even calls her body his own! He deposits all his sense of 'mineness' or possession in that female body. By virtue of the contact of this 'I' and 'mine', many children are born, and a whole household is brought into existence. The household is shattered at last, and the poor man suffers ridicule – his story has been described in the book "Dasbodh" by Sri Samarth Ramdas. It cannot but be recommended that this book should be read thoroughly.

*to be cont...

Jewell

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Re: The Master Key of Self Realisation by Siddharameshwar Maharaj
« Reply #3 on: April 03, 2013, 09:33:49 PM »
*
The 'I' cannot be traced anywhere in the body. It is also a fact, therefore, that the body is not 'mine'. Then to whom does the body belong? Who is the 'owner' of the body?

The five elements [pancha] – the earth, water, heat, light and air or space – have the rightful ownership of this body. After this body falls, each of these elements reclaims their own share from it, and finally the body is destroyed. The body is a bundle of these five elements and each of these element returns back to its rightful owner. The clothes that were tied in the bundle have been taken away by the respective owners, and the cloth in which the bundle was tied up is also taken away by it's owner. How then can a thing called a 'bundle' remain? There is nothing left to be seen. In the same way, once the body which is composed of the five elements gets absorbed back into in the five principles of these elements, there remains no object such as the 'body' at all.

Thus, 'I' am not in the body, nor does the body belong to me. This type of body cannot sustain the pride of 'I' or ego nor can it sustain all the relationships which exist due to the contact of the body, such as birth and death, or the six passions that affect the body. All these cannot thus be related to me as 'mine'! The body may be in a state of childhood or youth or old-age, or the body may be dark, fair, beautiful or ugly, it may have been infested with a disease, it may be just wandering aimlessly, or going to holy places for a pilgrimage, or it may be motionless in samadhi – all these attitudes, conditions, properties or modifications belong only to the body – but the 'I' is quite separate from all these. This at least we have learnt from the analysis of the physical body. Someone else's beautiful, cute, bonnie baby is of no value to us compared to our own dark, stocky boy, who has pock marks and a dirty, running nose. We do not suffer if someone else's sweet child dies, as much as we suffer if our old slipper is lost.

The reason for this is that we do not have the same sense of 'possession' or 'mine' for the other person. Once however, one understands that this particular thing is not 'mine', and that it belongs to someone else, one becomes indifferent and gradually even starts despising that 'someone else' or 'another'. And then it is renounced. Body belongs to 'another', to the five elements. Once we understand that it is not 'mine' and is the property of 'someone else', then whatever kind of body it may be, how can it affect us? So come on – leave this body and let it proceed ahead. Yet, to leave this body does not mean that it should be pushed into a well or be hung with a noose around it's neck. The body, if destroyed on purpose, definitely gets born again and again. This is a reason for rebirth. "Leaving it" means gaining factual knowledge about the body. When it is known as it really is – belonging to the five elements – then the abiding interest in it wanes and the body automatically gets renounced. Complete renunciation of the body is achieved only through discriminative thinking, and renunciation liberates a human being from the body altogether.

There are five kinds of dissolution that take place everyday. They are:

*1.* dissolution through death,

*2.* constant dissolution,

*3.* dissolution of the Creator [Brahma pralaya],

4. dissolution of the world at the end of a kalpa [kalpa pralaya] or a thousand yugas, and

*5.* dissolution through discriminative thinking.

Out of these, everyone knows the constant daily dissolution. This dissolution refers to sleep. In deep sleep, the whole world including our body gets dissolved. After awakening, however, the body and world are present as before and all the actions start as they did before. The dissolution after death is the same as this. After death, in the absence of Self-knowledge, the being has to take another body in accordance with his karma. In the new body, the actions – like eating, sleeping, getting afraid and mating – happen according to the impressions gained in previous lives. Brahma pralaya is the dissolution of the Creator of the whole universe. Kalpa pralaya is the dissolution that takes place at a certain point in time, in which many Creators have come and gone [and has a cycle of 4,32 billion years]. Again, a new kalpa starts and the creation, which was latent for sometime, rises with renewed vigour and activity and starts all over again. In this way, this wheel drawing forth each life, continues to revolve by rising and setting at fixed periods. Bodies therefore cannot be dissolved in these four types of dissolution. But the result of the dissolution by discriminative thinking is very powerful and unique. In this type of dissolution the body not only dissolves itself while living, but after death, when it completely dissolves, it will not allow itself to rise again.

Suppose there is a toy snake made of rubber lying about. Till such a time that one does not understand that it is made of rubber, the fear of the snake will remain. As long as the snake is taken for real, one will be shaken with fear. In deep sleep the snake is not there, but upon awakening, it reappears. Getting drunk to forget about the snake will not do because the effect of the drink wears off, and again the snake reappears. Even if the snake is hidden from sight, still the image remains within the mind, and the fear is sustained. This shows that the eradication of the fear of the snake by the above described means is not everlasting. The only remedy to destroy the fear so that it never returns is to know for certain that the snake is only made of rubber. Once this knowledge dawns, even if the eyes see the snake again, there is no cause for fear. In the same way, when one correctly knows what this body is, even if the body is alive, the pride of the body being 'mine' vanishes and automatically the body is renounced. This is what is called the "dissolution by thought". One who dies with certainty of thought is free from the cycle of birth and death. However, one who dies thoughtlessly, it should be taken for granted that he died in order to take birth all over again!

Thus, by virtue of dissolution through thought, the thing is seen as if it is immaterial. With the other four types of dissolution, whether the thing is there in front of you or is hidden out of sight, it is still seen as if it is existing there! Samrath Ramdas therefore asserts that it is only thought that fulfils a human being by making him complete. The 'I' could not be gleaned even when the physical body was passed through the sieve of the procedure of dissolution by thought.

*to be cont....

Jewell

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Re: The Master Key of Self Realisation by Siddharameshwar Maharaj
« Reply #4 on: April 04, 2013, 08:33:30 PM »
*

*Subtle*  *body**"
"*
Now, we will use the same sieve of dissolution by thought to try and trace the 'I' in the subtle body and see if this thief called 'I' is found anywhere. Let us first find out what the subtle body is. This body is comprised of a higher committee of seventeen members – the five senses used for action, the five used for gaining knowledge, the five pranas, and the mind and intellect. Whatever orders this committee promulgates are carried out by the working members of the working committee, which is the gross body. The subtle body's field of authority is very vast, so it might be possible to spot that 'I' here, for he has a strong passion for authority. But the moment we start our search here, that 'I' has already put his stamp of 'mine' here. Whatever is found here is also called 'my' senses, 'my' pranas, 'my' mind, and 'my' intellect. But no sound like "I am the intellect" is ever heard here. That 'I' parades about as the 'owner' of all these members. But the 'I' himself is not seen or found here at all. Thus, according to the axiom, "There can be nothing which I can call 'mine' where 'I' am not present", it is clear that the seventeen members of the subtle body cannot be 'me' or 'mine' at all.

One could object to this axiom by asking, "King George the Vth is not present in Sholapur [city in Maharashtra], but does it mean that Sholapur is not under his ownership?" The answer is, "At least there is an individual called George the Vth, and even if he is living somewhere else, his ownership can exist in some other place even if he is not present there." This 'I', however, is a nonentity and yet, like Gomaji Ganesh of the city of Andheri – the empire of ignorance – he claims that he is the authority here. Thus the 'I' is evidently non-existent here, as it cannot be traced, so then how can the sense of 'mineness' sustain itself in the subtle body as well?

The subtle body is like a subtle silken bundle of five principles, even if it more difficult to untie the silken knot by thought, still it becomes incumbent upon us to untie it with effort. Once the bundle is untied and left open, this body gets automatically renounced.

The seed of birth and death is this subtle body, which is of the nature of desire. If that seed is roasted in the fire of Self-knowledge just once, it may appear unchanged, but there is no hope of it sprouting if it is ever sown.

*to be cont...

Jewell

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Re: The Master Key of Self Realisation by Siddharameshwar Maharaj
« Reply #5 on: April 04, 2013, 08:35:18 PM »
*
A doubt may arise here that if both these gross and subtle bodies are renounced, and the attitude of pride – such as 'I' and and 'mine' – has has also disappeared, then the actions of that body may either come to a halt, or they might not be executed efficiently. The doubt may be removed by the following example. Suppose a man keeps a thing in a locker, as he is of the impression that it is made of gold. But if he discovers later on that it is only made of brass, he may either leave it in the locker or remove it and keep it outside. His attachment towards that thing may either vanish or become much less. This is a fact. In the same way, if the pride of possession of the body as "my own" gradually gets ignored, nothing much will be lost. If an aspirant reaches this level of conviction, then the attitude – "Having experienced the ecstasy of Brahmananda, one's own being, who cares for the body?" – arises in him. This is really praiseworthy.

A dog once bit off a piece of flesh from Kabir's calf muscle, and Kabir, who was a great devotee, simply said, "Either the dog knows or the flesh knows that anything is possible!" On hearing these words from Kabir, what could have been the feeling of the people standing nearby? To what degree of renunciation Kabir must have reached – the aspirant could well imagine! But even if this happened to Kabir or to Tukaram when he lost his whole household, you might not get the ecstasy within yourselves, yet if with God's grace such an ecstasy overwhelms you, you might say, "What is this worth after all?", and you will never ask such pointless questions as, "Will my house run properly?" You will have developed such an indifferent attitude as to say, "Let whatever that has to happen, happen and let whatever has to go, go."

However, if the aspirant understands intellectually, which is easier than experiencing the Self, he may raise the question, "After the knowledge of the Self is attained and the possessive pride of the body and mind has vanished, could worldly duties still be performed?" The Satguru, to console him answers, "Dear one, even after realising the utter uselessness of the body and mind, one can still establish a household and have children without bringing in the pride of the body and the mind. These both can be looked after very well. All the relevant duties one did earlier can still be diligently performed." How? Just see! Look at the behaviour of a hired nurse of an infant. She nurses the child, takes him around, consoles him if he cries, nurses him back to health if he gets sick, just exactly as if she were his mother. If she likes the child, she even kisses it lovingly. But while doing all this work, she does not even have the feeling that the child is not her own? In spite of all she does for the child, if the father of the child dismisses her, she at once packs up her things and leaves the house. At the moment she leaves, she is neither happy if the child has put on weight nor is she sad if the child were to die of some disease. The reason for this type of behaviour is that she has no sense of 'mineness' for the child, but it cannot be said that due to the absence of this 'mineness', she had not discharged her duty properly.

Let us take another example. Take the case of a trustee who manages a minor's estate worth many lakhs of rupees. His sense of 'I' or 'mine' does not obstruct his duty, yet the trustee has been managing the estate of the ward very efficiently. If the duty is not discharged properly, the trustee becomes liable for punishment. The trustee does not get affected if the state increases in value, or if it is decided in a legal suit that the state does not belong to the minor, but to someone else. His duty is only to manage the estate carefully, so long as it is under his management.

In short, in order that the duties be discharged properly, it is not necessary that one has the sense of ego, of 'I' or 'mine', while performing the duties. Exactly in the same way, the gross and subtle bodies form a bundle that belong to the five elements and are given as a 'keepsake' and a 'trust' to a human being. As a trustee, you must look after the bundle in the best possible way. If you shirk the responsibility, you will suffer the punishment in the form of loss of health of both the mind and the body. if the trustee manages the minor's estate efficiently and the nurse looks after the child very well, they both get their salaries in return. If you look after your body and mind well and keep them in a healthy condition, you also get joy in return. For Paramartha [attaining absolute Reality], a healthy body is useful. All this however, has to be achieved without the sense of 'mine'. With this attitude, even if the body becomes nourished and fat, thin, or it lives or dies, there is no elation or lament.

The trustee of a minor's estate, in the case he establishes 'mineness' or ownership in it, and embezzles that estate, it will come to light and he will either have to commit suicide or go to jail. In this case, identification with the body means forgetting the Self or killing the Self. Getting bound to the idea of body being the Self, the hope of liberation will recede.

From the above discussion, you might have understood that the usual obligations and actions of the body and mind should be fulfilled in a proper way and it is not necessary to establish 'ownership' or 'mineness' over both. The obligations of the trustee and the nurse, while acting such, have no sense of possession, and are carried out quite normally. In the same manner, the duties of a human being can be performed without entertaining the sense of 'possession' or 'mineness'.

To be cont...

Jewell

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Re: The Master Key of Self Realisation by Siddharameshwar Maharaj
« Reply #6 on: April 05, 2013, 07:42:10 PM »
Causal  body


Suppose we lose the sense of possession in both the gross and subtle bodies, and we admit the fact that the bundle belongs to a stranger, but we still have to find out the answer to the question, "Who am I?", or "Where am I?" Now then, let us go to the causal body. But what is this? As soon as we step in here, there is just pitch darkness everywhere! Is it possible that this ignorance is the city of residence of this 'I'? It seems this is his main headquarters. This seems to be the main capital that belongs to him. There is certainly a hope of finding that 'I' here. Let us at least try and see. But if we move about like the blindfolded, sensing for it, that 'I' is not found anywhere here either. Here 'I' seems to have given up his sense of 'mine'. There seems to be nothing which can be called 'mine' in this place. Everything seems to be absolutely quiet. That 'I' who harshly cries aloud 'I', 'I', in both the gross and subtle bodies, seems to be totally silent here. He seems to be playing hide and seek, so that he may not be caught by one who is in search of 'I'. The 'I' seems to have dug a trench here, so that the one seeking him may fall into it and abandon his search.

Dear aspirants, do not be afraid. The Satguru is standing behind you as well as in front of you and he will take you safely across the trenches of darkness. Many scholars and learned persons have turned their backs in fear at this very point and have abandoned their quest for Truth. For you however, there is no reason to be afraid like them. You have a guide here who is Samarth Satguru, a very capable Master.

After getting stabilised in this darkness, and planting the feet firmly there for a long time, a voice is heard softly saying, "I am the witness of this ignorance." All of a sudden there springs some courage uttering the hope of catching the thief. It becomes stronger with the thought, "Oh! This thief is somewhere nearby witnessing the ignorance." Here, one must watch persistently, and how it is done will be discussed in the next lesson. That witnessing he is doing from beyond the trench of the causal body, taking a position in the super-causal body [Mahakarana]. This is understood quickly, and then 'I' is so overjoyed at having found himself! Who can describe that joy? In that joy, 'I' cries out "Prajnanam Brahma" ["Knowing the absolute Reality is the supreme Knowledge"] as well as, "Aham Brahmasmi" ["Who I really am, is that absolute Reality"].

to be cont...

Jewell

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Re: The Master Key of Self Realisation by Siddharameshwar Maharaj
« Reply #7 on: April 06, 2013, 09:03:19 PM »
Brahman


This one who says 'I' 'I', is really the all-witnessing Brahman, the one of the nature of the knowledge "I am". When the certitude is established, there arises wave after wave of bliss. When the bliss ebbs away, look at the miracle that happened! After deep thought, I started feeling that I am not even of the nature of knowledge, as I am covered with ignorance, in the same way I am covered with knowledge – not that I was born with ignorance or knowledge. Ignorance and knowledge came after 'I' became 'I' and this sequence seems to point towards me as their creator. Therefore, this knowledge is my child and 'I' am his father, and 'I' as father am someone different from that knowledge.

When this series of thought dawned within me, the "Aham Brahmasmi" in the Mahakarana body also started ebbing out, and even that got fully eradicated. Then I was suddenly naked of course. Now it cannot be described who that 'I' is and how that 'I' is! If you want the description of the 'I' who is found here, then you may utter any word found in any dictionary, I will have to express it as, "It is not this, not this", but it is the one who throws light on this. Again you utter words and sentences, and whatever meaning comes forth, take it as the description of 'I'. And if you do not understand, leave the words aside and just merge in deep silence and see who "I am".

To be cont...

Jewell

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Re: The Master Key of Self Realisation by Siddharameshwar Maharaj
« Reply #8 on: April 11, 2013, 08:34:27 PM »
*
During the search of 'I', we turned all the four bodies inside out, but we could not trace it here. It is true that 'I' went away without words beyond all the four bodies, where there is not even an idea of 'I' or 'you'. However, it will not do to just keep the mouth shut and go into deep silence.

In this exposition which is done so far, the gross, subtle, causal and supra-causal bodies have been described superficially, and it is necessary to examine all the aspects of these four in detail. More so, unless these are understood very properly, and unless that understanding is made a part of one's nature, an aspirant will not be able to achieve deep silence. We will therefore examine in detail the aspects of these four bodies.

Here it is necessary to remember that these four bodies are the four steps leading to the fifth and final rung of Silence [Nihshabda], where words become silent. If one goes step by step, one can surely reach the end of the journey, but if one step is skipped by putting one's foot on the following step, there is a greater possibility of losing balance and falling back. Thus when one body is fully understood, only then should the aspirant see what is in the next body. Without doing this, if one starts stepping on the steps hastily, there will be a lot of chaos. In all this chaos, then, as the state of conditioning is the same in ignorance as it is in samadhi, the actual difference will be lost, and the aspirant might mistake sleep for samadhi and ignorance for knowledge.

A toy top, when it is steady and when it appears to be steady due to intense speed, is similar to total darkness and the blackout caused by intense light. Thus, although these appear similar from outside, there is a vast difference between the two states. Their unity is also different. If therefore one goes, step by step, there will be no chaos.
Herein it will also be prudent to bring up one more subject to the notion of the aspirant. That subject is to convince the aspirant about the fact that there is no basis for any doubts that arise in the aspirant regarding the contradictions in the method adopted for the exposition of a point in the scriptures – we will therefore first examine the method adopted in the scriptures.
*
When a subject is to be explained to an aspirant, first a description of it is given to show its great importance, and then it is said that a great reward will ensue if it is understood. Once the aspirant understands the subject completely, before explaining the next subject, the method is first to bring home to the aspirant the futility of the subject that is already understood. Only after that, the great importance of the subject to be taught next is brought home to him. The reason for this method is that there is no tendency at all to turn to a subject unless its importance is brought out first,and also unless a reward is held out as a temptation. In the same way, the futility of a subject is brought home, and then the subject gets automatically renounced and the aspirant becomes eager to know the next subject.

The Mother Shruti [the "Vedas"], taking into consideration the psychological background of an aspirant, first inspires him to work for food, telling him that food is Reality. Then she gives him some time to fondle the gross body, telling him that the gross body itself is Reality. Whatever experience of joy may come to the gross body is actually enjoyed by the subtle body. The gross body is merely a corpse, and a corpse can in no way enjoy anything if it does not contain the subtle body. Thus, the futility of the gross body is shown.

*cont...

Jewell

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Re: The Master Key of Self Realisation by Siddharameshwar Maharaj
« Reply #9 on: April 16, 2013, 07:52:35 PM »
Next, she tells him that the mind, intellect, senses, and the sheath that is made up of pranas [vital breath] are Reality. Thus, it is bigger. The Shruti [sacred scripture] thus gives importance to the subtle body. After that comes the causal body, which is steady and even bigger. It swallows the subtle body. So the causal body is now eulogised as Reality and advice is given to the aspirant – "You yourself have become the causal body." However, since this body is considered to be in ignorance and total darkness, this claim could not be made here. The aspirant is therefore compelled to search further in the supra-causal body, from where the voice saying "I am the witness" emanated. After this, the supra-causal body of Self-knowledge is studied thoroughly. Mother Shruti, after having rejected each body, asserts that That which remains is Reality. When she was confronted with the problem of explaining the steady Reality, she started professing ignorance and repeated the sentence, "Not this, not this!" That which is neither touched by ignorance nor knowledge is Reality. In such a negative way, the Shruti describes Reality as "That which is beyond all the four bodies."

It's principle is as follows – when it said that one is bigger than the other, it does not mean that the one is more superior than the other. In comparison with the needle, the needle used for stitching jute bags is big, but it cannot be bigger than the iron rod used for digging. Therefore, the qualities like 'big' and 'small' are not inherent in a thing, but are imposed upon a thing by relating it or comparing it with another thing. The same rule applies here. After enunciating in sequence – food as Reality, gross body as Reality, subtle body as Reality, causal body as Reality, and finally the supra-causal body as Reality [the latter being greater than the others] – the intention is to give this instruction and enunciate the principle that out of all these, there is none which can be said to be Reality. Though the latter state is relatively higher than the previous one, yet it is still not Reality, which is absolutely unique.

When remembering the above mentioned method of exposition, it is necessary to clearly understand what Reality could be described as being. Why should Reality be described at all? How far can one go to describe It as such? And why first describe It and then negate that description in the same breath? It is very necessary to understand all this correctly. To a person who is not a proper cook, the instruction is given to him as to how to cook rice – "Light fire below the cooking pot." After some time, an instruction is given again to the same person – "Now put out the fire." The person may wonder about the contradictory instructions, but his Guru explains to him, "Dear one, it is necessary to keep the fire under the cooking pot until the rice is cooked, and after it is cooked, the fire must be put out otherwise you will have to eat burned rice."

This is the reason why any method that is practised, must be practised only until you reach the goal, otherwise if you don't stop at the end, it will only bring exhaustion and may even bring you nothing at all! Thus, when the subtle body is called Reality, once it is understood wherein lies the merit of the subtle body, it loses it's value as Reality and it becomes necessary for the aspirant to search for the next thing. It means therefore, that when we offer a price to something to achieve results, it may be that the price may not reflect the exact value of the thing. "If an occasion arises, you will have to address even a donkey as 'uncle'." In this example, honour is given to the donkey due to some calamity that has befallen you. In the same way, a human being is facing a great calamity due to the fact that he has forgotten his real nature. It is therefore necessary to liberated oneself from the calamity or obstruction in which he is caught. If you are caught by a crocodile, and if you could get out of it's grip by flattering it, telling the crocodile that her back is very smooth and soft, does it really mean that her back is as soft as a feather mattress? This question should be asked to the man who thus gets released from the crocodile. Similarly, to get out of the grip of a the four bodies, they are called Reality for some time until the true understanding of Reality dawns on the aspirant.

Jewell

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Beyond Nothing by Siddharameshwar Maharaj
« Reply #10 on: April 17, 2013, 05:33:09 PM »
Objective knowledge


 *
Men certainly reach Reality [Brahman] through devotion to the Self. All doubts are dispelled and all problems related to worldly life are resolved through Self-knowledge. This is my experience. The answer to "Who am I?" will reveal one's true nature. One who has the desire for his well-being, to be liberated from mental bondage, acquires the knowledge of the Self, sooner or later, and avoids birth and death. Man alone has the ability to think and to understand his true nature. To attain Self-realisation is to fulfil one's duty, which is to live as Reality while in a human form. The One who resides in each heart is Reality and He alone is real. He who takes refuge in the seen perishes, and he who takes refuge in Reality attains eternal peace.

*
All appearance is illusion and the witness is Reality. The seen is false because it is visible. The individual seer remains only as long as the objects are taken to truly exist. There is nothing apart from the seer and the seen in the world. Whatever is seen is an illusion created by the eyes. In a mirror a face is seen, but the fact is that there is only one 'you'. One who worships the Self will become the Self because you become whatever you worship. The mortal world is only dust, so why worship it?

When objective knowledge comes to an end, the individual seer does not survive as a seer. At that moment, the pride of 'I' just melts away. As the individual being is conceptual, so also is the seer. If you call this city 'Bombay', it appears as Bombay; if you call it earth, it will appear as earth. It all depends upon the seer's concept. If you call an object a chair, it is a chair; if you call it wood, it is wood. If you call the all as Reality, then the all is Reality. If you call it the world, it is the world. Perception of objects depends on the concept of the seer. But Reality is beyond concept and no concept can capture It.

There is a woman whom one man calls his 'wife', another calls his 'sister' and a third calls his 'daughter'. Actually she is nothing but a lump of flesh and bones. Whatever you give a name to comes to exist. All is conceptual and depends upon the concept of the seer. The world and the beings in it are conceptual. The 'seer' who takes the world to be real is the ego, and that ego has to be eradicated. If the ego vanishes, then only Reality remains.

King Dhrutarashtra of the "Mahabharata"was blind. He gave birth to a hundred sons called Kauravas and had pride in them. The one who embraces the body as oneself is the blind Dhrutarashtra. He is also the one who is called Ravana, a demon in the mythological book"Ramayana". One should have a feeling that all the objects are untrue and Reality alone exists. All objects are demons and because you give them the status of the demons, you are King Ravana. Ravana is not the rightful king. He is not the Lord. Because you consider the objects as being true, you become Ravana. You have to get rid of this Ravana 'I'. The 'I' does not exist. Getting rid of the 'I' can be called a wishful death.
*
In the "Ramayana" it is stated that Ravana was a great devotee of Lord Shiva and on the request of Ravana, Shiva gave him a boon of wishful death. Ravana rules over fourteen regencies [i.e. the fourteen senses: five each of knowledge and action, mind, intellect, consciousness and the ego]. When God rules over the earth, the demons go to the lower regions, and when the demons rule over the earth, God goes away and performs penance. If the objects are taken to be true, it means that the demons are ruling and God is not there. There is no trace of Him. But when God becomes victorious [i.e. when the determination or the feeling comes that all these objects are untrue], then the demon 'I' also disappears. When the ego is destroyed, then all is Reality. One has to practice that the 'I' and all objects are untrue. A Self-realised being feels that all is Reality. The food, the wooden plank on which one sits while taking meals, for him or her the spouse and water are all expressions of Reality. All is Reality. Your should study and practice this. Then it will be God's rule.

Reality is without attributes: it is not colour, it is not music, it is not yellow or black, etc. The ghee [purified butter] which is liquid and the ghee which is solid are the same just as water and ice is the same. When a seed [form of earth] meets earth, there is a rise of consciousness. All that you see and perceive is nothing but the Reality. What you see is only the qualified consciousness just as you see that bangles or armlets are both made out of gold.

You must stop insisting that good alone should happen to this body. You have become the gross body because only one body is the object of your concept. Servants and the attendants should be considered as God. There is no other Reality with or without quality. All is Govinda [God]. Because we categorise all objects, there is the ego. You perceive the wife as wife, the daughter as daughter, the horse as horse and the dog as dog. They are all Reality only. There is no need to change the form of the objects. Only the attitude of the seer must change. Reality is the same even when it is in a state with attributes. You should see Reality in whatever state He exists. Even the atoms and molecules of a chair are all Lord Krishna [Reality]. Once this attitude is taken, then you yourself are Reality. Even though one sleeps, awakens, or goes about, one has not slept, awakened, gone about or taken a meal. When all is Reality who is eating and sleeping? The one who is without quality and the one with quality who is speaking are both God. Whether a king is sitting on the throne or hunting, he is always a king. The one who is walking and talking is the idol of consciousness. One is a devotee when one gives names to different objects as well as to himself or herself and is a saint, or the supreme Self [Paramatman], when one looks upon the creation as supreme Reality [Parabrahman]. To forget the supreme Self while eating food is just turning the food into faeces. The silkworms are better, as the silk wear made from their cocoons are used by priests while worshipping God.
 

Jewell

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Re: Beyond Nothing by Siddharameshwar Maharaj
« Reply #11 on: April 18, 2013, 10:43:00 PM »
*

Those who desire hells can digest hell. Gods and demons are right here. Gods and the demons together churned the ocean of the world which produced nectar and wine. Lord Vishnu gave the nectar to the gods and the wine to the demons. To say "Vishnu did this" means the inner sense-consciousness did this. Both nectar and wine are right here. It is within our own hand to drink the nectar and to become immortal. One who 'awakes' will achieve Reality. All are God. May all be happy. If you practice this and take it to heart, then the realisation will be that "All is Reality." One has to water a plant until it grows roots, and then it will grow by itself. You should persist in your practice until you achieve Reality.

*REALITY


Reality is One and only One, without any duality. Reality is only One, besides It, nothing else exists. Then why does It appear as a universe? There is only gold in various ornaments, nothing else. Later on, they are named as bracelets, bangles, necklaces, etc. They are all different but their base is just gold and nothing else. But then, what appears is untrue. Even if many shapes are given to gold by bending and twisting, it is nothing else but gold. The name and the form are nothing and are untrue. Why do we call someone Haralal [diamond]? Just to spot him out. He does not excrete diamonds. The world of name and form is untrue, but consciousness alone is true.

If it is gold, the colour and the appearance are the same. Even if a camel is made of gold, it is gold and even if Lord Vishnu is made out of it, it is still gold. In all that, only the gold exists. Existence is all-pervading, even in inanimate objects like chairs. In a chair, it is only the wood that exists. Similarly in this world everything else is conceptual. There is nothing else other than Reality. One should see without categorising, then the 'seer' is no more. 'I' must be uprooted. This is the purpose of the entire struggle in Vedanta. Because 'I' is like Rahu and Kehi, the two demons who swallow the entire sun. [In India when a solar eclipse occurs people say that the sun is swallowed by these two demons.] Fire itself never says that it comes from the house of an 'untouchable'. Even when you are effulgent like the sun, 'I', the Rahu, has come to obstruct you. The Self is forever shining but it is swallowed by the 'I'.

When the ego-self disappears, that is the sign of the ultimate experience. Ego is not Reality, but appears as such. Everything is consciousness. It is not necessary to say, "I am Reality." Birth and death belong to this 'I'. The five elements, as well as consciousness, are just as they are, but the subtle body which calls itself 'I' and which is full of desire eventually succumbs to death. When someone tells us, "Wamanroa has expired", it means the name is dead. He came therefore he died. Eradicate from your mind that you are some particular 'I'. That is the sign of 'knowledge'. He who says, "I am the one who experiences" is swallowed by Rahu and still remains within the illusion.

It is the hand that lifts, but you say "I lift". The eyes see but you say, "I see". The nose smells, but you say, "I smell". All this is the power of the Self and yet you say, "I did it". That power belongs to God. Who is this ego arrogating 'I'? He has no place in the palace, but once admitted inside, he overrules the king and affirms his own existence. But after some enquiry, this ego's existence is easily disproved. Then the king once again affirms, "I am Reality." There is one thing about this condition – there is bliss. If there are two, then there is pain. Where there is One, there is bliss.

Cont...
« Last Edit: April 18, 2013, 10:48:14 PM by Jewell »

Jewell

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Beyond Nothing by Siddharameshwar Maharaj
« Reply #12 on: April 19, 2013, 05:35:15 PM »
*
An aspirant invariably faces the question, "Shall we continue to run our household or shall we leave it altogether?" Whether one runs a household or leaves it, it accounts to nothing. There is no sense in wearing a Holi bail leaf garland around the neck and yet having a rush of anger in the heart. If one is not attentive to one's inner Self, what is the use of the saffron coloured robe? The trees, tigers, beasts and birds do not run a household, but does this means that they have become saints? What is the use if one is not attentive to one's inner Self? One should be alert. The objective knowledge should prove to be untrue. All the affairs we are conducting in the world should prove themselves to be untrue and that which has been taken as untrue should be experienced as Truth.

What is the use if one is not detached internally? The attitude must change. To know that all this [moving manifest mundane existence] is false is an act of great bravery. One should be detached within oneself. Once one learns how not to get involved or how to renounce, one then gets the experience. In whatever circumstances or state one is in, one should be detached. Live as you like but renounce internally.

Objects are untrue. One must turn the attitude of the mind away from them and cultivate the attitude that the Self is Reality. Even if we consider the existing body of five elements as benign, still we know that they are dangerous. Even when one thinks that it is only the Self that can bring happiness, the great illusion [maya] tempts one and brings him or her back to the former condition. It is only when one becomes steady in Self with body, speech and mind can one achieve this knowledge. One can do anything, adorn oneself with gold, wear expensive garments, but the Guru's grace comes to him alone who considers all this as untrue. If one is not truly renounced, all the efforts become futile.

One may wear gold, silver, a wire of brass or very expensive garments, yet there is no hope of experiencing joy in this life. A human being can never get peace from any of these. The Self only talks of the Truth and behaves the same way with its body, speech and mind. If one thinks "I am the body", then he will talk of the body alone. As is the flower, so is it's fragrance. Even when you are in this world, you should be as if you are not there. For Reality all are equal, whether it is a mundane existence or a forest. When you are not, how can the mundane existence be there? Live as you please but change your attitude. Then all is over. A true devotee of Lord Krishna named Chokamela was a butcher and used to live with a bone in his hand. You may eat good purified food, but what are you going to do with your mental modifications? You must become Reality and feel that all objects are untrue; your ego should not be there. Then truly you have become Reality.

There is nothing else than Reality. Only one's attitude has to change. This is an indication of renunciation. In sleep when there is no world, a king and a pauper are equal. When you leave the world at night as in sleep, how much do you feel happy. On that side, you do not need a world, a house, a job or a wife. When alone, one is all bliss. When you think that you have a lot of thing to do, you become miserable. When we have nothing to do, what is there to worry about? So, be happy. One who has a duty to perform is a labourer. Even if he is a king or a god he has to labour.

Saints must show compassion. One who is desireless is the God of all gods. Be desireless at least once. This can happen only when you ridicule this world and feel that it is untrue. Take your mind off this world and fix it on the Self. The objects are untrue and Reality is the Truth. When you make this attitude your own, you are through. Then you are at liberty to live as you will. One who cannot dance finds the ground uneven, but one who wants the knowledge of the Self will somehow get it.

Prahlada, a great devotee of Lord Narayana, was ordered not to take the name of God by his father. Prahlada told his father, "You may be the owner of my body, yet you have no control over my mind." If you are very busy, identify your mind with Reality and perform the duty. Then the duty also becomes Reality. The intellect has to metamorphose. Mentally say, "I am Ram [consciousness]." Then whatever you do becomes consciousness. Reject the idea "I am so and so" and become the pervader of the whole universe.

*

Jewell

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Re: Beyond Nothing by Siddharameshwar Maharaj
« Reply #13 on: April 20, 2013, 05:40:22 PM »
Supreme Self


One who was without quality was recognised in His qualityless nature. One who was meaningful got His own meaning. After many days He met himself. He was the supreme Self, without qualities. He was taking his body as himself and had become miserable. He was released from birth and death after reaching Him to His original place, state. He was identified as He was originally. All the forms in the world is in his own Self. He is imminent in all, so He does not have the idea of difference. The curtain of difference was pulled away. At once he became the servant at his Master's Feet. To honour that supreme Self for whom all that effort, scriptures and purpose were practised, all those methods became full of meaning. By God's grace a birth in human species was acquired. If a man acts he can become God.

That came to bear fruit today. One's own nature was attained. A golden day dawned. He was satiated with the drink of the nectar of immortality. Today I reached my own Home. All that labour was successful. We met ourselves after many, many years. We had missed each other. I was serving someone else taking him to be Myself. For millions of births we had missed ourselves. We were deluded. That delusion has gone away and He became the supreme Self.

He was giving service and behaving as a donkey in the form of a body. Taking the body for the Self he was nursing it. In this way he wasted his whole birth. This is night in the form of ignorance – which is to labour for the donkey in the form of a body for one's whole life and then get born in the other various species. This ignorance is responsible for not allowing us to be aware of our true nature. This human birth is here to dissolve such ignorance. Poor fellow, he does not get any time during the night. This is itself the forgetting of one's own nature. Call it night or ignorance, that is the source of our misery.

For example, some friends of a retarded man made him drink a lot of liquor, and seeing him completely intoxicated, the other friends, according to what they had decided before, started crying aloud and spoke to the intoxicated man thus:"What can we do when we see your condition, we feel so sad. Just a few minutes ago we had gone to your house when we saw that your wife had become a widow." As soon as he heard this the drunken man started howling and crying, and when other people asked him why he was crying, he told them that his wife had become a widow. "A mountain of misery has come down and is crushing me." Then they explained to him, "How can your wife become a widow while you are still alive? You being alive and your wife becoming a widow, are these two not contradictory things?" The drunkard, however, said, "No, no, you people do not understand anything. My friends recently had gone to my house, and they saw with their own eyes that my wife has become a widow."

Then all his friends had a good laugh at his stupidity. This ridiculous scene is not presented only in the case of the drunkard but such a blatant mistake is made by every human being. Without making use of their brain they look through other people's eyes. Let others say anything. My Self is pure and changeless, It is the light of all lights. It is impossible that It perishes at any time. He is of the nature of existence-consciousness-bliss, and is the witness of all. Yet, even if this is so, we still ask in such a pitiable way, "How can we achieve happiness?" And we pray for God's mercy thinking that we are caught up in a big calamity. We rub our nose before God and slap our own face. We even blurt out the words: "We are mean insects."

Yet this sort of situation is not at all proper. Find out the goal of your life and try to experience your Self. Remove that wrong feeling that you are mortal. You have created this false concept for yourself because you are intoxicated due to the drink called 'ignorance'. Stand up with confidence in Self. Turn within. Do not entertain any fear for anything. Eradicate completely the mental modification which goes out. Actually, if you think of your true nature by asking yourself "Who am I?", or "What am I?", you will realise that there is no one as great as you are. Have self-confidence. Make the thought, "I am the supreme Self", steady within yourself. You will surely never fail to cross the ocean of this mundane existence. See only through the sight of Self. Do not look through other people's eyes. All the relations are ready to fool you.

Never mind the body while practising this, even if it goes to the gallows. "I am a witness of this body. Let the body stay or go, but my heart is at the feet of Panduranga [Master]." Go on contemplating this and intuitive perception is sure to come. When one is practising this there are many obstacles that appear on the way. For example, there are seventeen hundred difficulties for a girl with a flat nose who has to get married.

Cont...

Jewell

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Re: Beyond Nothing by Siddharameshwar Maharaj
« Reply #14 on: April 21, 2013, 07:07:18 PM »

Ignorant corpses are only moving about in the whole world. Life in ignorance is like death. Who is eating? All this service is for whom? You do not know. He serves six ghosts [the five elements and the ego]. This body has to perform many kinds of service till its death and the whole life was wasted. After death, according to Hindu customs, the body and bones burn as a collection of wood and the hair burns as a bundle of grass. Those who were looking started weeping. This dead man asks, "Are you free from this fate, because you behave exactly as I did?" Even if the toilet is cleaned thoroughly, it is still a toilet. World means "living corpses", where there is no idea of one's own true nature. They serve this body, and take along with them a bundle of sins and virtues. This is worldly existence of an ignorant person. But when he knows Himself, and rejects all the pride that he is the body, then, immediately he meets Himself. Then all his actions have borne fruit.

According to the Hindus, the ancestors keep waiting. The last of the seventy two generations has achieved, so they are happy. These mean thirty six ancestral generations of mother and thirty six of the father. One who has redeemed them was born to be one who knew his Self. That is the reason why, when a son is born they distribute sweets. It is impossible to describe the glory of Self-knowledge. Human life is meaningful because it is given with a purpose to achieve Self-knowledge. When that has been achieved it has indeed become fully meaningful. Its purpose has been served. For example, there are nine hundred thousand stars but it is only the moon that shines brightly. The sun rises, the rain falls, because there is only one who knows Reality. It is for the sake of that knower – therefore, there is no limit to his merit. Along with the position of the Immortal One he also gets a throne of Almighty.

Now, let what happens just happen. Let whatever was going, go, the last doubt is eradicated. We have to live a few days. Let us pass the days playfully in joy, then let this body die on a bed or on the ground. Wherever the diamond is placed it is sure to shine. It may be in one's hand or on one's neck. This supreme Self in the form of Reality will likewise remain happy whatever the situation. The conviction should not shake. If the conviction is steadfast on Truth, then even on the path of knowledge, strength can be gained.

That body, which has the knowledge of Self in it, will perforce emit light. But there should be that one strong conviction, "I am the Lord who exists, I am the Lord who pervades." All that ought to have been achieved, He has achieved.

The world is as one looks at it. One who identified himself with the divine Self found all as Reality. If one becomes an ego [gross body] he finds the world accordingly: "For one who is good, the world is also good." The ignorant one finds the world full of different entities. For the realised person, "It is all One and there is no duality."

The rise of the physical eyes happens due to two people. Therefore, duality is seen. Oneness appears to the Master's sons because they are born from One. The Master gives the third eye, The Eye of Knowledge. Duality moved away. The veil of the illusion was pulled away on one side. Nothing appears as anything but One. The vision could see no difference. The state of being became sans difference. All that entered inside from outside created difference. But whatever is Truth is without difference. The five ghosts [elements] ran away. The ghost was exorcised. The bad period of seven and a half years [due to the wrong positioning of saturn] has passed away. All the nine planets have also gone away. All ran away to their respective homes. The ego himself vanished. A veil of dirt had come over him due to delusion. "I am the body", "I am a brahmin" – these ideas deluded him. Then he realised himself as the supreme Self.

This monkey who acts according to his mind was eating fruits and flowers in the jungle. But when he met his Master, he became God. He got that which belonged to him due to his Master's advice. All is divine Self. One who saw Himself, his birth and death vanished. To see God in all beings is the worship song for God. One who is in the heart of all is God. Otherwise, some people were caught up in customs of purity and impurity, or a rosary or repeating mantra. Thus Saint Kabir says, "Worship the ever existing God, then 8.4 million births are evaded."

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