Author Topic: The Master Key of Self Realisation by Siddharameshwar Maharaj  (Read 8551 times)

Jewell

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Re: Beyond Nothing by Siddharameshwar Maharaj
« Reply #15 on: April 22, 2013, 08:49:11 PM »
ATTAINMENT

 The worldly illusion [samsara] is a dream within a dream. Having understood this, indeed you have thought of what is the real Truth and what is not. The One who is never born went off to sleep. He has no old age. He is one who has no death. How is it that a dream was seen during a dream? That is, "he slept and dreamt" means He is deluded. "He slept" means he has become ignorant and thinks "I am the body, I am so and so."

Reality was covered with ignorance and in that delusion there is again delusion, which is this mundane existence. It is a dream during a dream. The worldly illusion appears true. He was all pervading, He became small. Then he considered the worldly existence as true. In that very dream, he discriminated between Guru and disciple, merit and sin, and what is true and what is untrue. Other people pass away in this dream. It is a piece of great fortune to think of what is true and what is untrue during this long dream.

"Even a dog does not eat a thing which belongs to a sinner." Renunciation of wealth, feeling of detachment and respect for a saint is the result of former merit and good fortune. He alone starts thinking of a sadhu. It is extraordinary to have such an intellect in the dream within a dream. To be conscious to be fully on senses, inspite of taking a doze of brandy shows that though money brings demonic pride, he still is on his senses. This is his good fortune. He is in a dream within a dream. But on account of his virtuous intellect he went to a Guru and discriminated between the True and untrue. He got the experience that everything else is false and "I am Reality". This means that he has woken up from one dream. When in this dream he deliberated again he came to the further conclusion that even saying "I am Reality" is false – the whole world and words are illusion. As a result he became tranquil by staying in his own blissful state. Truth was revealed.

He fully realised "I am Reality." This condition means "I am fully awake." Not only the delusion but also "I have experienced" vanished. For if one says that he has experienced the Self, it means that he has taken himself to be different from the Self. The real test is when the self has no sense of 'I'. If the mango says, "I found myself sweet", then it is not a mango. If you say that "you had an experience", that means your 'I', ego is still there. The idea that "I had an experience" is a delusion. The 'I' in "I have become knowledgeable", or "I have become Reality" is ego. The former 'I' should disappear. Whatever was before naturally is Reality. The thorn 'I' has to be extracted, then you are through. When you become all-pervading, you become Reality. The sense of 'I' disappears. It is One only and there is nothing else than That. To go beyond nothing is to be in thoughtless Reality.

Cont...

Jewell

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Re: Beyond Nothing by Siddharameshwar Maharaj
« Reply #16 on: April 23, 2013, 06:03:58 PM »
Body


How is Reality? It has no quality nor shape. Reality is unattached and never changes. It has no limits, that is what the sages say. It is the natural state that remains when all the four bodies [the physical, the subtle, the causal, i.e., complete ignorance, and the supra causal, i.e., knowledge "I am"] are set aside. One who knows his beingness is called 'God'. Whatever remains prior to the 'beingness', or knowledge, is Reality. After transgressing the four built in bodies, whatever remains is shapeless, detached, in Its own natural state and is steady. It never goes anywhere nor does It come from anywhere. That is supreme Reality, the Innermost [Antahkarana].

*
The seer, the witness, the one who sees and the one who sleeps is God [Ishwara]. He is a concept conceived through intelligence. When He sleeps He is quiet. One who experiences the state of awakeness does not disappear when experiencing the state of unconsciousness or sleep. Why can't we express joy in sleep? Because the mind and the intellect are not at all there. Only when one awakes, can one express the experience.

A woman's nose-ring fell into the water. She told one man to find it and inform her as soon as it is found. The man found the ring deep inside the water, but obviously could not inform her instantly as he was completely under the water. As the water and fire are enemical to each other the power of the deity of fire was absent when he was immersed in the water. Thus he could inform the lady that the nose-ring is found only when he came out of the water. Just like this one can not express anything in sleep, for during sleep there are no instruments that are required for expression. The mind is not touched by anything and so cannot say anything. A man climbs up the stairs, but if his mind is not touched by the question of how many stairs he climbed, then he would not be able to tell the number. But the Self knows, on the whole, that he has climbed the stairs.

He [Self] was there during sleep, during awakeness and during samadhi. Who is experiencing sleep and samadhi? He alone! If he were not there, who could sleep? So Self is consciousness and of the nature of knowingness, and prior to that is supreme Reality. The the innermost Self [Antaratman] is the 'I'. He is God and His nature is always consciousness. They may be beasts, birds, deities, demons, Ram, Krishna, yet He resides in the heart of all. If He is not there, the objects become dead like logs of wood. When He disappears, the ears, eyes, nose, etc., are all useless. When He disappears all objects become immovable. Because of Him, is all the grandeur. If He goes then all is perishable. It is due to Him, that there is worldly activity, as well as spiritual understanding. All this is due to His existence.

Till such time that He is there, Gods, demons, customs, etc., are there. But if He leaves, people do not touch the body. It is the inner Self that gives the status of God to the body. One who calls the body 'God' is none else than this Self. The one who writes the "Vedas" is also the inner Self. So long as this inner Self keeps interests in the worldly ideas, till then He is the individual self, or gross body [jiva]. If He starts talking of knowledge He is Shiva. When jiva and Shiva both disappear, what remains is supreme Reality.

If a man works as an officer, he is an officer; if he works as a judge, he is a judge; but when he retires from everything he is thoughtless Reality. There is nothing [i.e., emptiness or ignorance] and beyond that is the fourth body which is of the nature of God. When a man worships a multitude of gods and goddesses, like Keshava [one name of Lord Vishnu], that worship goes straight to the inner Self. Keshava [ke means 'knowledge' and shava means 'corpse'] is in the form of knowledge in the body, and the body is a corpse without the knowledge. After worship, the offering of food is shown to that idol God and then consumed by the devotee. Each being, knowingly or unknowingly worships the inner Self alone, but does so without understanding. Therefore he is an ego-self, or ignorant being. If he worships with the full understanding that he is God, that he is Reality, then he becomes Shiva, one with true knowledge.

All these gross bodies are actually walking and talking temples. Due to ignorance the children enjoy themselves by building a make-belief house out of stones. Like this, they use a small rock to serve as a utensil for drinking water, another stone to serve as a bowl and another to serve as God. In the same way, ignorant people worship by creating idols. God has consciousness and knowingness [the power to know], yet an idol does not. The fool, the ignorant person, worships an idol. Those who have yet no knowledge of Self have to worship an idol. But if they recognise whose idols they are, how wonderful it would be! The one who recognises this is the man of knowledge [jnani]. The ignorant man makes a make-belief God and worships him – the 'knower' recognises the God of gods as his own Self and then offers his worship. Shankaracharya called the inner Self "the original illusion''. God may have an infinite number of names yet the Truth is only One. For example, if a child calls his own father 'uncle', does it mean that the man loses his fatherhood?

Cont...

Jewell

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Re: Beyond Nothing by Siddharameshwar Maharaj
« Reply #17 on: April 24, 2013, 07:58:08 PM »

Through the medium of this God one will understand the natural state of the Absolute [Parameshwar]. If this God becomes steady, one will understand supreme Reality. This God-consciousness is in the form of the power of knowing, the will power and the power of matter. Hence, it is constantly moving. If this mundane existence is ignored and the God-consciousness becomes still, then only He will remain. When he becomes God he realises his ignorance, that to do something means to take an incarnation. God is unsteady while supreme Reality is steady. To know the nature of both the steady and the unsteady is true knowledge. The intellect of the students of the "Vedas" gets puzzled while thinking of this subject.

The source of all this universe is this individual self, yet the true source of this world is this phase of "sprouting knowingness", which has no head or tail. On one side the world is created and the other side everything vanishes. If one's nature is known, the self disappears. The steady nature is always there and the unsteady one perishes. The steady admits of no change but the unsteady, or the self, admits change. The unsteady self has passion, desire, anger, greed, pride, etc. If someone calls him 'good', he swells with pride and if another calls him 'bad', he becomes sad. The self is subject to change. One who calls the changeless and the changing as the same is a beggar. It means that he is caught in the realm of the five elements, the illusory appearance of maya.

The essence of the" Vedas" is that "You are that Principle, the Self." The Self is beyond the four bodies and is encased in the five sheaths [koshas]:

*1.* The cover of food – the outside body consisting of blood, flesh, bones, hair, etc., produced from food.

*2.* The cover of vital airs – the five vital airs [pranas].

*3.* The cover of the mind – along with concepts.

*4.* The cover of the intellect – along with concepts such as 'sin' or 'virtue', "I am so and so", etc.

*5.* The cover of happiness – rest, sleep, etc., where one is happy having forgotten everything that produces unhappiness.

If one forgets everything, then all is bliss. One is happy because one has forgotten all sorrows. Where does the ego-self find happiness? The answer is "in forgetfulness". Unknowingly one enjoys happiness during sleep. Narada [name of a saint in Indian mythology] is our mind. He goes round all the three worlds, namely the gross, the subtle and the causal worlds. This mind sings praise to the Lord and also enters into arguments and quarrels. He always has a begging bowl under his arm. The begging bowl is his stomach. When one goes to the office or to a place where devotional songs are sung, it is sure that the mind will take the begging bowl along with him.

Self is beyond all the states. Recognise the five sheaths explained above. Three hundred and thirty million deities are on the summit. All are for the sake of the body. Twenty five principles, five sheaths of the ego-self and the three qualities [sattva, rajas and tama] make up these three hundred and thirty million deities who live in the city of Kashi [the body]. After transgressing the five sheaths, Vishwanath, the ruling deity of this city can be contacted. Then, here itself, it is Kashi [a holy place] for you. Whatever is in the microcosm is also in the macrocosm. Thus, then we have to put forward infinite number of arguments as supreme Reality has to be proved. The individual being is one who can be talked about, or indicated, and whatever is expressed through the individual's speech is in words only.

What is the real nature of God? The answer is Virat [the all-pervading Spirit in the form of the universe], made up of the five elements. The subtle form of Virat is the three hundred and thirty million gods, which is called hiranya garbha. His causal body is the Avyakta [Unmanifest], which is the state of the primordial Prakriti [the unmanifest essence], before any change occurred. This is existence-consciousness-bliss. This is the indication of the status of God.

The ego-self has four bodies, namely the gross, the subtle, the causal and the supra causal body. The first three can be described. The supra causal body is the goal to be achieved. From the earth comes the body. You may say that the body is a part of Him. The air outside and in the body are one and the same. Then how can one say that this air belongs to you or me? Air is only one.

Desire and senses make up the mind. The deity of the mind is the moon. Mind [moon] is treacherous to the Guru [Sun]. It does not go to Him. The mind is accused of treachery to the Guru because it does not want to get Self-knowledge from Him. It knows it will die in the process.

Both the senses and the body have the same expression and the same goal. Therefore, jiva and Shiva are One – the individual self is none other than Reality. Jiva has four bodies, Shiva has four bodies. The eighth body, or primordial maya, is steady. That is His primordial nature. Whatever is supreme Reality is what cannot be expressed in words. The God of the transitory is called 'Ishwara', and that God's devotee is also transitory.Both of them are false, perishable, therefore jiva and Shiva are ignorance. Do not get tempted by these. All these are perishable and false. One who knows or recognises this Truth leaves them alone. He is a jnani – the knower.

Cont....

Jewell

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Re: Beyond Nothing by Siddharameshwar Maharaj
« Reply #18 on: April 26, 2013, 04:42:56 AM »
" YOU  ARE  THAT "


Thought of liberation and bondage are present only during the state of ignorance. The Original nature is self-evident. It is neither bound nor liberated. The problem of bondage and liberation rises only because man, enveloped in ignorance, takes himself to be the body and the doer of all the bodies actions.

Does Self-realisation mean remaining actionless, remaining motionless? In that case, when King Janaka ruled a kingdom even after Self-realisation was everything lost? Shuka, a great sage, had also realised the Self. How did he and other sages write mythological books? If remaining motionless like a log of wood means being Reality, then Shuka and Vamadeva would be like dead bodies. And how then could Shuka recite the Bhagavad Gita to the dying King Parikshita? It is necessary to put forward various versions and say things clearly when the Master gives sermons. If that is so, then how can this work be done if one is motionless? Does it mean that the one who gives sermons is not realised? How can you say he has not not reached final Reality? To be motionless does not mean becoming a realised person. Knowledge of Reality is obtained through the teaching of the Master. If a realised person becomes motionless then who will teach this knowledge? To be motionless or to be unconscious is to do with the body and has nothing to do with Reality.

Everything is the Self. If someone has the experience of Self all of a sudden, he becomes quiet. After this experience, consciousness stirs back, and again he becomes conscious of the body. "He is free for a moment and gets bound the next moment", means he has not understood at all what is Reality. If one continues to remain in body-consciousness, one will never be liberated. Even the gods will never become liberated if they remain in body consciousness.

Self is beyond bondage or liberation. Those who talk about bondage and liberation are only talking about the nature of illusion. The Truth, or the nature of Self, is self-evident. Bondage and liberation have no meaning in Truth. One who says he is bound is a fish in the ocean of this mundane existence, and one who says he is liberated is a crocodile. One who has bound himself with the stone in the form of an idea that he is liberated will go to hell [patal], the lowest region. One who says, "Till now I have committed a number of sins and actions, and therefore I was bound, but now I am free", goes to the very base of the ocean of worldly transmigration. He is in great danger. The jnanis have considered them as fools. Even at the time of committing a sin he was the Self, but he did not know that. So what great thing has happened if he says he now knows Him. He is still searching as he always was, as the duality is still present. A jnani has no concept of 'I' or 'you'. If 'I' or 'you' remains intact, one is still eclipsed. Those who know their own nature are the ones who know they are beyond the body. Those who are ignorant continue to maintain contact with the body. That which gets into bondage is the body. Where is the bondage if one knows that he is not the body?

One who has the purest knowledge of the Truth thinks that being 'bound' and 'free' is all a joke. When the illusion vanishes for him, with all names and forms, then all words become silent. Then, how can anything like 'liberation' still remain? What is the meaning of 'liberation'? That is only a way in which people talk. All the bondage is for him who says he is the body. A jnani is free from the sense of 'I'. For him 'bound' and 'liberated' is only a delusion. 'Bound' and 'liberated' are only expressed concepts, which are never true. One who has understood the illusion is free from all fear. The one who says, " I will practise Yoga after I become Reality" is like the one going in search of water in a mirage. It means that such people are simply going backwards and forwards within a mirage. One who considers a mirage as true gets bound by it. For the man who is awake, the dream disappears. In the same way, this mirage which is in the form of illusion disappears for the jnani.

So far as one's own nature is concerned, the relationship to the body itself is untrue. Trying to contemplate on one who admits of no contemplation is not possible. As far as Reality is concerned, no contemplation is possible. But man has a habit of seeing and contemplating something which is not true. If one cannot see or think about the Self, then what can one do? If one contemplates on a thing then that thing can be known, but the nature of Self can never be known by the mind. Yet, the nature of 'knowingness' is very strong and cannot be discarded, so what can one do?

The Truth [Reality] is beyond concept. When one starts meditating, the trinity of the seer, seen and process of seeing is produced. All other objects and senses are alien to us, but because we ourselves are the Truth, contemplation on our Self is not possible. If contemplation is given up, great doubts overpower us. But if one thinks and deliberates upon what is everlasting and what is transient, that is, what is Self and what is not-Self, then the Truth is revealed. We are not any of the things that exist in this world, including the body. The Vedas, the scriptures, the moon, the sun – we are none of these. We must sincerely find out who we are.

cont....

Jewell

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Re: Beyond Nothing by Siddharameshwar Maharaj
« Reply #19 on: April 27, 2013, 01:25:04 AM »
"I am Reality". So, you must first understand who this 'I' is. The word 'I' comes from within, so you must be somewhere within. Where there is nothing, that is called the 'causal body'. It is also called ignorance. There is more happiness in the subtle body than in the gross body. There is, of course, happiness in the causal body. If everything is rejected, then only the one who rejects everything remains. That is the eternal witness, existence-knowledge-bliss [sat-chit-ananda]. He is the one that perceived the 'nothingness' during sleep. Existence-knowledge-bliss is the fourth body. He is God. That "there is nothing" is known without the help of the mind. When you don't even feel that "I am", then the modification of the mind which says "I am" remains motionless in peace. It is not even necessary to see how that modification is. If one forgets the causal body, only then one has to remember it. It is not possible to forget it, so no contemplation is to be practised. One should meditate as advised without any concept. Nothing is to be brought to the mind and nothing is to be known, otherwise duality will rise – the mind and the 'other' which is brought to the mind. Knowing the conceptless Reality, there is no necessity of applying any instrument, any 'I', to improve knowledge. If one tries to understand without discriminating, then duality ensues. The sense of 'beingness' means "I am the one remaining"; this also has to be left alone. Unless the 'I' dies, heaven can never be seen.

Supreme Reality is non-dualistic, One. Everything that appears within It is That. To know That you must be That. This does not require any other means or an instrument. If we want to experience some other object, we first have to see it. But because we are That already, we are by nature That alone. When we give up the consciousness of all the rest, then we remain as we are. We have never forgotten our true nature, so it is unnecessary to try and remember it. It has to be remembered only when we forget it. Therefore, our nature is beyond remembering and forgetting. That which can be remembered and forgotten is prone to death, but there is no death for That.

Supreme Reality is the natural state and exists right from the beginning without doing or thinking anything. It is self-evident. In that natural state, there is neither happiness nor misery. Happiness is pervaded by misery. They exist together. First comes misery, and in that misery there is a little happiness.

As soon as a concept rises, dualism rises. Truth is One, but when we imagine something other, we become two. When you played marbles in childhood, whatever knowingness power you had then is the same as you have now. You do not have to remember how it was. To forget everything is to remember Self. It is well done if you even forget that "I am Self". Experience without experiencing. During sleep you experience your true Self without making any effort. There is not even a sense of 'experiencing'. Self can never leave. Who will leave whom? If one tries to see It, or hold It, Self recedes far back in the distance. We have got to sleep to know sleep. When you stop making effort, then you will know Him. Making effort is an obstruction in the way of knowing Him. You must reject the 'I' after knowing "I am". Till now you were told that the impulse of knowledge is 'I'. But now you should reject it. One who uses this method of "I am not, you are not, there is nothing" is indeed fortunate. Nothing is to be done. You are not the one which imagines or conceives; you are not even that which is conceived. The knower gets absorbed in thoughtless Reality. This is the basis of the knowledge of Reality. When you go beyond knowledge and ignorance, you will find that nothing exists. Beyond nothing is supreme Reality. You are That.