Towards Attaining Identity with Ma Dissolving the Ego. At a Matri-satsanga at Vrindaban during the Samyam Mahavrata in 1969, a question put to Ma was, “How can the knots of the ego be undone ?“ And Ma had replied, “By carrying out the Guru’s instructions without arguing. That is not the place to use one’s knowledge and intelligence. Here knowledge and intelligence will not do. They are useful up to a stage. They provide you with information. The Shastras have been read, studied and committed to memory. One has acquired knowledge along a particular range. This is but the knowledge of ignorance.” Note 1.
What is ignorance other than absence of knowledge of truth which is beyond thought? So long as knowledge is imparted and acquired in words the medium of thought continues, and what is thus communicated and received is naturally through the mind and not directly and being not beyond thought, it is only knowledge of ignorance. “When even this knowledge leaves one, then only can realization come”, says Ma. This is because this knowledge is a flow of thoughts and the knowledge of the self, which is thought-free, can be gained only when this flow ceases. Here one is reminded of two couplets from the Masnavi, the celebrated masterpiece in Persian of the world renowned Sufi saint Jalauddin Rumi. The couplets in Devanagari scripture: (Throw into fire hundred books and hundred leaves of books,
i.e. destroy all the books you have and direct your life and heart, towards the beloved) and: (Search, search, search. See within yourself, for He is not outside of you).
i.e. destroy all the books you have and direct your life and heart, towards the beloved) and: (Search, search, search. See within yourself, for He is not outside of you).
That is why Ma concludes, “Follow the guru’s instructions without arguing. As long as the reason of the individual is in power, how can the knots be undone?” Why not? Because it is through arguments that reason operates and arguments are a flow of words by which views are expressed, accepted or rejected, since all those words come from the mind, they keep one there. To dissolve the ego, one has to go beyond the mind. And ‘as Sri Nisargadatta Maharaj, the famous saint-author of the well known work ‘I am that’, puts it, “To go beyond the mind, you must be silent and quiet. Peace and silence, silence and peace — this is the way beyond. Stop asking questions,” In this connection, Ma says, “What does entering into one’s true being (svarupa) signify? To realize what is: that He, the self-effulgent one is all-pervading, present in all shapes, states of mind and modes of existence. There, speech or words have no place. For, can essential form (svarupa) or formlessness (arupa) be described in any language? He and He alone is.” Note 2.
So it is hundred percent perfect, loving obedience, born of total silent surrender at the lotus feet of Sri Sadgurudeva (Who is the Lord Himself in human form) with absolute unquestioning faith in his words that can undo the knots of the ego. It would be relevant to quote here a well-known couplet of Goswami Tulsidasji Maharaj from his Ramacharita Manas. The couplet is (Accepting the words of one’s mother, father, God and guru as auspicious, one should act implicitly in accordance with them without any Vichar i. e. deliberation).
The Right Drishti (Perception) The correct bhava(inner feeling), which has to be cultivated through abhyasa (constant practice) to proceed successfully to the goal of self knowledge was clearly enunciated by Ma at a Main Satsanga held in Dec. 1947. The English version of suitable extracts from what was then recorded in Hindi as Ma’s words is given below: Ma said, “So long as you keep your mind on worldly things there will be no end to your desire for worldly objectives. When the mind will receive real food, then only will you get peace. When you will get the highest treasure of God-attainment, then only will you secure complete peace.” “Only one Bhagavan alone is everywhere, only He, only He, only He. The only duty of man is to give pure food to the mind.., where is our home? Our true home is that of Bhagavan.
The Right Drishti (Perception) The correct bhava(inner feeling), which has to be cultivated through abhyasa (constant practice) to proceed successfully to the goal of self knowledge was clearly enunciated by Ma at a Main Satsanga held in Dec. 1947. The English version of suitable extracts from what was then recorded in Hindi as Ma’s words is given below: Ma said, “So long as you keep your mind on worldly things there will be no end to your desire for worldly objectives. When the mind will receive real food, then only will you get peace. When you will get the highest treasure of God-attainment, then only will you secure complete peace.” “Only one Bhagavan alone is everywhere, only He, only He, only He. The only duty of man is to give pure food to the mind.., where is our home? Our true home is that of Bhagavan.
Who is ours? only Bhagavan is ours. “Always keep this bhava in your mind that whatever is happening is due to God’s will. From now onwards, I shall perform only good actions. Take such a firm decision. This is one thing. “From the point of view of Reality, however, there is nothing good or bad. But as long as you have deha-atma buddhi (identification with the body in ignorance), till then you should never indulge in any wrong action. Thinking otherwise is only drishti-bhram (deluded perception). Bad actions result in suffering. One’s drishti should ever be clean. If you can understand that all this is the Lord’s play, then nothing at all is bad. Question: How to effect a change in our outlook? Ma: “How to effect the change? By thinking of God. In a bad man and in the sadhu, Bhagavan alone is playing in all. The wrong drishti is wrong. Correct the drishti. The bad is also His form. “Where the drishti is auspicious (right), there nothing at allis bad. See all forms with Bhagavat bhava. Where the bhava is of duality, wrong drishti is there. Wrong drishti results in suffering. As the drishti, so the srishti (creation).” No birth no death The unreal is illusory – a mere passing appearance like a dream or a snake in the rope. It does not in fact, exist and therefore, for the unreal, there is neither birth nor death. As for the real, there can be no question of birth, as being eternal, it has a permanent existence. So there is neither birth nor death.” Note 3.
A similar thought is found in the commentary on Verse 12, Chapter 2, of Shree Bhagavad Gita, by one of the extraordinarily blessed saints Sri Jnanadevaji Maharaj.” The English version of the Verse is: “It is, indeed, not the case that I, ever before, was not, nor thou, nor these lords of men; neither is it the case that hereafter, all of us are not going to be,” And the commentary reads: Commentary “Arjun, verily I say to you further: It is the merest delusion to feel certain that you yourself, myself as well as all the kings whom you see assembled here will live eternally, or would as surely be dissolved into nothingness; these are utter unrealities. The generative creation and decay are appearances caused by Maya, Brahman (the supreme) assuredly in itself being indestructible and immortal. “Just tell me whether anything really is born when the wind causes ripples on water. Consider further if any real thing is destroyed when the gust of wind gets calm and the ripples disappear into the original stillness of water.” Note 5.
Thus Ma and Ma alone — the Uncreated — is all the time the sole eternal entity. She is our Real Self — the One Atma — of everyone, ever-free, immutable and beyond mental realm. The scriptures call it Sat-Chit-Ananda (Existence-Knowledge-Bliss). In ignorance of this truth about what we are really, we identify ourselves with the unreal (Changing) waking state of consciousness as body-mind entity, while ignoring the factual significance of the other two states of dream and deep sleep. But attachment to any aspect of the unreal —a mere passing appearance — is naturally a womb of sorrow, pain and misery, because of its being impermanent. Against this, the ever-present —the eternal, which can never vanish — is peace, bliss and wisdom. A clear mental discrimination between real and unreal results in vairagya (renunciation), i. e. absence of any involved interest in anything unreal.
The real as a living experience, then becomes the single aim of the life of the earnest seeker. He knows that except for our own matchless Ma, all else is illusory, including his own name, form and individual personality as a separate concrete entity. Understanding all this clearly, he joyfully welcomes the dissolution of his false entity — the ego-sense — in the infinite divine bliss of Ma — the One Indivisible Whole. Such is the rare earnest aspirant for union with Ma, and he alone reaches, with Her Grace, the goal of Self-realization. Ma’s special Directives for Aspirants It would be useful to include here the following highly inspiring words of Ma that are so relevant in the context of the subject of this paper:
1. “In order to advance towards Self-realization, it is absolutely necessary for an aspirant to yearn constantly for his sublime goal. He should practise sadhana regularly, whether he feels in a mood for it or not.” Note 8.
2. “To criticize people or to feel hostile towards anyone harms oneself and puts obstacles into one’s path to the Supreme. If someone does something bad, you should feel nothing but affection & benevolence towards him or her. Think, ‘Lord, this is also one of Thy manifestations. The more kindly and friendly you can feel and behave towards everybody, the more will the way to the One, who is goodness itself, open out.” Note 10.
3. “Take care not to be contented at any stage. Some aspirants have visions, others realizations. Or someone experiences bliss, great happiness and thinks he has himself become God. On the spiritual path, before true realization supervenes, one may get caught in supernatural powers (vibhutis). To become entangled in this kind of thing constitutes absolute.” Note 11.
7. “Try and try again to reach the goal you have set before yourself. So long as realization does not come, you must never relax you efforts. Let this be your firm resolve.” Note 12.
4. “The positive proof that the aspirant is centred in God is that he ceases to hate any person or object, and that good qualities such as love, forgiveness, patience, forbearance go on increasing in him.” Note 13.
5. “When this change takes place in an aspirant, he will come to see that the One Brahman pervades each and every form, all sects, creeds and religions, just as the same person is addressed by his son as father, by his nephew as uncle, by his wife as husband and by his parents as son.” Note 14.
We think we are very clever when our mind actively makes incissive appraisal of people, praising some and condemning others critically. We forget that in all such haughty discrimination, the operator is the ego and the hidden purpose is indirect self-praise. Love resides in a motherly heart. It does not discriminate, it accepts unconditionally. As Bhaiji puts it, “Love never claims, it ever gives; Love ever suffers, it never resents and never revenges itself.” Note 17.
http://realizedone.com/sri-anandamayi-ma/
There is One Centre in your being from Which come vibrations of Mantra; images also are revealed there from together with the Truth underlying them. Who is it that does all this? Reflect! He dwells within you and does everything. He awakens enthusiasm, He inspires without you knowing it. He is the omniscient Being. Why speak of Self-realization in the future? It is here and now - only the veil that hides It has to be destroyed
All sorrow is due to the fact that many are seen, where there is only One.
Some severe blow of fate will drive you towards God. This will be but an expression of His [Her] Mercy; however painful, it is by such blows that one learns one's lesson.
It is personal desire that is the very cause of suffering.
Only actions that kindle man’s divine nature are worthy of the name of action, all the rest are a waste of energy.
Whenever you have the opportunity, give to the poor, feed the hungry, nurse the sick - do service as a religious duty and you will come to know by direct perception that the person served, the one who serves and the act of service are separate only in appearance.
Just as ice is nothing but water, so the Beloved is without form, without quality, and the question of manifestation does not arise. When this is realized, one has realized one’s Self.
Without loving God you will not get anywhere. Remember this at all times.
By ceaseless prayer He Who is Akhands (whole) is found. One's own Self, the Life of one's life, the Beloved of One's heart is the One to be eagerly sought.
To the extent to which one becomes indifferent to worldly pursuits will one progress towards real Bliss
O Will Supreme, Thy Will prevails.
The Fountain of Goodness accomplishes everything when the time is ripe.
To aspire to That which is Eternal Truth is right for everyone.
Of Thee alone must be the spoken word,
All else is but futility and pain.
See what helps you to keep away all other thoughts and adopt that method for your meditation.
It is for the Guru to point out the method; he will show you the way to understanding and instruct you in your sadhana. It is for you to keep on practiCing it faithfully. But the fruit comes spontaneously in the form of Self-revelation.
The power to make you grasp the Ungraspable duly manifests itself through the Guru. Where the question "How am I to proceed?" arises, fulfillment has obviously not yet been reached.
Therefore, never relax your efforts until there is Enlightenment. Let no gaps interrupt your attempt, for a gap will produce an eddy, whereas your striving must be continuous like the flowing of oil, it must be sustained, constant, an unbroken stream
For one who knows me, I am one with him;
for one who wants to know me,
I am very near to him;
and for one who does not know me,
I am a beggar before him.
If you live with the conviction that God is in the closest contact with you, you will gradually discover that there is nothing but God
Always bear this in mind: Everything is in God’s hands, and you are His tool to be used by Him as He pleases. Try to grasp the significance of ‘all is His’ and you will immediately feel free from all burdens. What will be the result of your surrender to Him? None will seem alien, all will be your very own Self.
Be truthful in every way.
Without purity one cannot advance towards Divinity.
You will have peace only if you can rise above worldly desires.
Sri Anandamayi Ma: Just as one does not water the leaves of a tree but its roots, so also one has to grapple with man's disease as its root. Man's root lies in the brain, Therefore the remedy for all ills is to still the mind. When man's mind has been stilled, all will be well with him, both physically and psychologically.
Question: How does the mind become still?
Sri Anandamayi Ma: By treading the path that leads to the realisation of "Who am I?" Your body that was young and is now old with its graying hair and its teeth falling out, does not last for ever. It is not the real "I." Therefore man has to find out who he really is. When he tries to do this, his mind will be supplied with the right nourishment that will calm it. The right sustenance for the mind cannot be had from anything that is of this world and hence perishable, but solely from that which is Eternal. The taste (rasa) of the Eternal will still the mind.
The Universe was created out of joy and this is why you find joy in the fleeting things of the world. Without joy life is an ordeal. You must try to attain to that great Joy which has brought forth the world.
~ from "As the Flower Sheds its Fragrance"
Who is it that loves and who is it that suffers?
He alone stages a play with Himself.
The individual suffers because he perceives duality.
Find the One everywhere and in everything
and there will be an end to pain and suffering.
God is the one great Reality. To know and experience Him is the whole purpose of human existence. So do not hesitate to strive to achieve this great goal. Be patience in all the ups and downs of life. Everything will right itself. Do all that is necessary to be done, but do not be anxious. Do your best and leave the rest to God.
Question: What is the easiest way to God?
Sri Anandamayi Ma: Profuse tears.
Question: And if tears do not come...
Sri Anandamayi Ma: Then you should seek the company of those who shed tears, namely in satsang. This is the easiest way to God, through love and devotion.
from 'Anandamayi, Her Life and Wisdom' by Richard Lannoy ->
Anandamayi always showed an outward reverence for ascetics, renunciants and devotees who had renounced the wordly life and devoted their lives to God. Once when asked how someone would know whether to choose the renunciate life, she responded "would one deliberate on whether to flee a massacre?". On another occasion when a widower approached her in his grief she laughed and told him that there was one less obstacle between him and God.
She did not however ask everyone to become a renunciate, and instructed householders that they could draw close to God whilst maintaining a family life by seeing God's presence in their family members and serving Him in that manner, and by maintaining the attitude of a 'manager' rather than 'master/owner' (i.e. the latter being God's role), then by devoting free time to worship and meditation. She often requested all householders set aside a fixed daily time reserved exclusively for divine contemplation, even if for only five or fifteen minutes to start.
"The analysis of the substance of all created things, if carried sufficiently far, will lead to the discovery that what remains is identical and equally present in all creatures: it is He, it is That, which is styled as Pure Consciousness."
You find all by losing all.
Question: You say all moments are contained in the one supreme moment. I cannot understand this.
Sri Anandamayi Ma: In reality there is nothing but the one moment all along. Just as one single tree contains numberless trees, innumerable leaves, infinite movement, and untold static states, so does one moment contain an infinite number of moments, and within all these countless moments lies the one single moment. Look, there is motion as well as rest in that supreme moment. Why then should the revelation of the moment be spoken of? Because, misled by your perception of differences, you think of yourself and of each and every creature or object in the world as being apart from one another. This is why, for you, separateness exists.
~ from 'The Essential Sri Ananadamayi Ma: Life and Teachings of a 20th Century Indian Saint' by Alexander Lipski
Divine happiness, even the tiniest particle of a grain of it, never leaves one again; and when one attains to the essence of things and finds one’s Self–this is supreme happiness. When it is found, nothing else remains to be found; the sense of want will not awaken anymore, and the heart’s torment will be stilled forever. Do not be satisfied with fragmentary happiness, which is invariably interrupted by shocks and blows of fate; but become complete, and having attained to perfection, be YOURSELF.
Duality is pain. So long as man does not wake up to his identity with the One, the cycle of birth and death continues for him.
As the confining prison walls of the ego are broken down, you will become more and more persistent and wholehearted in your pursuit of 'Reality.' Then all the manifold pictures you perceive will merge into one single picture and all your divergent moods and sentiments will be engulfed in the one great Ocean of Bliss.
A true devotee realises that his Lord is within and without, that He is all-knowing and all-powerful — omnipresent, omniscient and omnipotent. Understanding this, the devotee simply tries to express his total helplessness to the Lord and accepts Him as the sole protector and guide. In such sincere and open-hearted prayer, the devotee confesses the uselessness and the burden of his ego. He prays to the Lord to remove it, to destroy it. This kind of prayer is real meditation, and it will definitely take one to the goal.
INQUIRER: The hunger of the senses can never be appeased; the more one gets, the more one wants.
The fulfilment of worldly desire only begets greater longing.
SRI MA: This world is itself but an embodiment of want, and hence the heartache due to the absence of fulfilment must needs endure. This is why it is said that there are two kinds of currents in human life : the one pertaining to the world, in which want follows upon want; the other of one’s true Being. It is characteristic of the former that it can never end in fulfilment - on the contrary, the sense of want is perpetually stimulated anew. Whereas by entering the latter man will become established in his true nature and bring to completion the striving which is its expression. Thus, if he endeavours to fulfil himself by entering this current, it will eventually bring him to the perfect poise of his own true Being
Who are the truly wealthy? Those who are possessed of the Supreme Treasure —they alone are really rich and live in abundance. Poor and destitute must be called the man in whose heart the remembrance of God abides not. To depend solely on Him is man’s one and only duty.
Verily, abounding sorrow is the essential characteristic of life in this world. Fix your mind on God
Let your mind be like a beautiful flower that may be offered to the Lord in worship.
'If the breath and the mind become one-pointed and steady, then the mind expands to infinity.'
Do not search for the Self for this would be like your eye trying to see your retina. You are Self.
Meditation should be practiced every day of one's life. Look, what is there in this world? Absolutely nothing that is lasting; therefore direct your longing towards the Eternal.
The intense desire for God-realization is itself the way to it.
It is the pure, undefiled flower that finds a place at the Feet of the Lord and nowhere else. Take great care to spend your life in spotless purity, worthy to be dedicated in worship to the Lord. Speak about Him, meditate on His Glory, try to see Him in everyone, Him who is the Self, the breath of life, the heart of hearts. You feel lonely? In very truth you are not alone. Does the Supreme Friend ever forsake His friends?
Whether you worship Christ, Krishna, Kali or Allah, you actually worship the one Light that is also in you, since It pervades all things. Everything originates from Light, everything in its essence is Light.
"When it is found, nothing else remains to be found; the sense of want will not awaken anymore, and the heart's torment be stilled for ever. Do not be satisfied with fragmentary happiness, which is invariably interrupted by shocks and blows of fate; but become complete, and having attained to perfection, be YOURSELF."
https://www.goodreads.com/author/quotes/936645.Anandamayi_Ma
“When by the flood of your tears
the inner and the outer have fused into one,
you will find Her whom you
sought with such anguish,
nearer than the nearest,
the very breath of life,
the very core of every heart.”
“He alone knows to whom He will reveal Himself under which form. By what path and in what manner He attracts any particular man to Himself with great force is incomprehensible to the human intellect. The Path differs indeed for different pilgrims.”
“Perfect resignation gives the deepest joy of all . Accept it as your sole resource”
“Solely by turning to God is there any hope for man to gain peace.”
― Anandamayi Ma
http://www.anandamayi.org/books/atmnda.htm#One
sep 19, 1948 chp 7 Solan
1. “In order to advance towards Self-realization, it is absolutely necessary for an aspirant to yearn constantly for his sublime goal. He should practise sadhana regularly, whether he feels in a mood for it or not.” Note 8.
2. “To criticize people or to feel hostile towards anyone harms oneself and puts obstacles into one’s path to the Supreme. If someone does something bad, you should feel nothing but affection & benevolence towards him or her. Think, ‘Lord, this is also one of Thy manifestations. The more kindly and friendly you can feel and behave towards everybody, the more will the way to the One, who is goodness itself, open out.” Note 10.
3. “Take care not to be contented at any stage. Some aspirants have visions, others realizations. Or someone experiences bliss, great happiness and thinks he has himself become God. On the spiritual path, before true realization supervenes, one may get caught in supernatural powers (vibhutis). To become entangled in this kind of thing constitutes absolute.” Note 11.
6. “An aspirant should not indulge in useless conversation or gossip, but speak only when it is really necessary, which means that he must be a man of few words.” Note 9.
7. “Try and try again to reach the goal you have set before yourself. So long as realization does not come, you must never relax you efforts. Let this be your firm resolve.” Note 12.
4. “The positive proof that the aspirant is centred in God is that he ceases to hate any person or object, and that good qualities such as love, forgiveness, patience, forbearance go on increasing in him.” Note 13.
5. “When this change takes place in an aspirant, he will come to see that the One Brahman pervades each and every form, all sects, creeds and religions, just as the same person is addressed by his son as father, by his nephew as uncle, by his wife as husband and by his parents as son.” Note 14.
Love, the crucial factor. In conclusion, I would like to emphasize that in the quest for Self-knowledge, Love is the crucial factor. Says Ma, “Whether it pleases you or not, you will have to make the Eternal your constant companion, just like a remedy that has got to be taken. Without loving God, you will not get anywhere. Remember this at all times.” Note 15.
Again “If you are able to love God really — This is the consumation of all love”. Note 16.
We think we are very clever when our mind actively makes incissive appraisal of people, praising some and condemning others critically. We forget that in all such haughty discrimination, the operator is the ego and the hidden purpose is indirect self-praise. Love resides in a motherly heart. It does not discriminate, it accepts unconditionally. As Bhaiji puts it, “Love never claims, it ever gives; Love ever suffers, it never resents and never revenges itself.” Note 17.
It is such love which leads to union with the One in all forms. Swami Vivekananda, ever the loving idol of all India, says in his unique style, “Let nothing stand between God and your love for Him. Love Him, love him, love him, and let the world say what it will … Love is higher than works, than yoga, than knowledge.” Note 18.
And he insists: “Never ask that foolish question: What good will our love of god do the world? Let the world go. Love, and ask nothing; love and look for nothing further. Love and forget all the ‘isms.’ Drink the cup of love and become mad. Say ‘Thine, 0 Thine for ever 0 Lord’ and plunge in forgetting all else. The very essence of God’s love … The highest expression of love is unification.” Note 19.
http://realizedone.com/sri-anandamayi-ma/
There is One Centre in your being from Which come vibrations of Mantra; images also are revealed there from together with the Truth underlying them. Who is it that does all this? Reflect! He dwells within you and does everything. He awakens enthusiasm, He inspires without you knowing it. He is the omniscient Being. Why speak of Self-realization in the future? It is here and now - only the veil that hides It has to be destroyed
All sorrow is due to the fact that many are seen, where there is only One.
Some severe blow of fate will drive you towards God. This will be but an ex
It is personal desire that is the very cause of suffering.
Only actions that kindle man’s divine nature are worthy of the name of action, all the rest are a waste of energy.
Whenever you have the opportunity, give to the poor, feed the hungry, nurse the sick - do service as a religious duty and you will come to know by direct perception that the person served, the one who serves and the act of service are separate only in appearance.
Just as ice is nothing but water, so the Beloved is without form, without quality, and the question of manifestation does not arise. When this is realized, one has realized one’s Self.
Without loving God you will not get anywhere. Remember this at all times.
By ceaseless prayer He Who is Akhands (whole) is found. One's own Self, the Life of one's life, the Beloved of One's heart is the One to be eagerly sought.
To the extent to which one becomes indifferent to worldly pursuits will one progress towards real Bliss
O Will Supreme, Thy Will prevails.
The Fountain of Goodness accomplishes everything when the time is ripe.
To aspire to That which is Eternal Truth is right for everyone.
Of Thee alone must be the spoken word,
All else is but futility and pain.
See what helps you to keep away all other thoughts and adopt that method for your meditation.
It is for the Guru to point out the method; he will show you the way to understanding and instruct you in your sadhana. It is for you to keep on practiCing it faithfully. But the fruit comes spontaneously in the form of Self-revelation.
The power to make you grasp the Ungraspable duly manifests itself through the Guru. Where the question "How am I to proceed?" arises, fulfillment has obviously not yet been reached.
Therefore, never relax your efforts until there is Enlightenment. Let no gaps interrupt your attempt, for a gap will produce an eddy, whereas your striving must be continuous like the flowing of oil, it must be sustained, constant, an unbroken stream
For one who knows me, I am one with him;
for one who wants to know me,
I am very near to him;
and for one who does not know me,
I am a beggar before him.
If you live with the conviction that God is in the closest contact with you, you will gradually discover that there is nothing but God
Always bear this in mind: Everything is in God’s hands, and you are His tool to be used by Him as He pleases. Try to grasp the significance of ‘all is His’ and you will immediately feel free from all burdens. What will be the result of your surrender to Him? None will seem alien, all will be your very own Self.
Be truthful in every way.
Without purity one cannot advance towards Divinity.
You will have peace only if you can rise above worldly desires.
Sri Anandamayi Ma: Just as one does not water the leaves of a tree but its roots, so also one has to grapple with man's disease as its root. Man's root lies in the brain, Therefore the remedy for all ills is to still the mind. When man's mind has been stilled, all will be well with him, both physically and psychologically.
Question: How does the mind become still?
Sri Anandamayi Ma: By treading the path that leads to the realisation of "Who am I?" Your body that was young and is now old with its graying hair and its teeth falling out, does not last for ever. It is not the real "I." Therefore man has to find out who he really is. When he tries to do this, his mind will be supplied with the right nourishment that will calm it. The right sustenance for the mind cannot be had from anything that is of this world and hence perishable, but solely from that which is Eternal. The taste (rasa) of the Eternal will still the mind.
The Universe was created out of joy and this is why you find joy in the fleeting things of the world. Without joy life is an ordeal. You must try to attain to that great Joy which has brought forth the world.
~ from "As the Flower Sheds its Fragrance"
Who is it that loves and who is it that suffers?
He alone stages a play with Himself.
The individual suffers because he perceives duality.
Find the One everywhere and in everything
and there will be an end to pain and suffering.
God is the one great Reality. To know and experience Him is the whole purpose of human existence. So do not hesitate to strive to achieve this great goal. Be patience in all the ups and downs of life. Everything will right itself. Do all that is necessary to be done, but do not be anxious. Do your best and leave the rest to God.
Question: What is the easiest way to God?
Sri Anandamayi Ma: Profuse tears.
Question: And if tears do not come...
Sri Anandamayi Ma: Then you should seek the company of those who shed tears, namely in satsang. This is the easiest way to God, through love and devotion.
from 'Anandamayi, Her Life and Wisdom' by Richard Lannoy ->
Anandamayi always showed an outward reverence for ascetics, renunciants and devotees who had renounced the wordly life and devoted their lives to God. Once when asked how someone would know whether to choose the renunciate life, she responded "would one deliberate on whether to flee a massacre?". On another occasion when a widower approached her in his grief she laughed and told him that there was one less obstacle between him and God.
She did not however ask everyone to become a renunciate, and instructed householders that they could draw close to God whilst maintaining a family life by seeing God's presence in their family members and serving Him in that manner, and by maintaining the attitude of a 'manager' rather than 'master/owner' (i.e. the latter being God's role), then by devoting free time to worship and meditation. She often requested all householders set aside a fixed daily time reserved exclusively for divine contemplation, even if for only five or fifteen minutes to start.
"The analysis of the substance of all created things, if carried sufficiently far, will lead to the discovery that what remains is identical and equally present in all creatures: it is He, it is That, which is styled as Pure Consciousness."
You find all by losing all.
Question: You say all moments are contained in the one supreme moment. I cannot understand this.
Sri Anandamayi Ma: In reality there is nothing but the one moment all along. Just as one single tree contains numberless trees, innumerable leaves, infinite movement, and untold static states, so does one moment contain an infinite number of moments, and within all these countless moments lies the one single moment. Look, there is motion as well as rest in that supreme moment. Why then should the revelation of the moment be spoken of? Because, misled by your perception of differences, you think of yourself and of each and every creature or object in the world as being apart from one another. This is why, for you, separateness exists.
~ from 'The Essential Sri Ananadamayi Ma: Life and Teachings of a 20th Century Indian Saint' by Alexander Lipski
Divine happiness, even the tiniest particle of a grain of it, never leaves one again; and when one attains to the essence of things and finds one’s Self–this is supreme happiness. When it is found, nothing else remains to be found; the sense of want will not awaken anymore, and the heart’s torment will be stilled forever. Do not be satisfied with fragmentary happiness, which is invariably interrupted by shocks and blows of fate; but become complete, and having attained to perfection, be YOURSELF.
Duality is pain. So long as man does not wake up to his identity with the One, the cycle of birth and death continues for him.
As the confining prison walls of the ego are broken down, you will become more and more persistent and wholehearted in your pursuit of 'Reality.' Then all the manifold pictures you perceive will merge into one single picture and all your divergent moods and sentiments will be engulfed in the one great Ocean of Bliss.
A true devotee realises that his Lord is within and without, that He is all-knowing and all-powerful — omnipresent, omniscient and omnipotent. Understanding this, the devotee simply tries to express his total helplessness to the Lord and accepts Him as the sole protector and guide. In such sincere and open-hearted prayer, the devotee confesses the uselessness and the burden of his ego. He prays to the Lord to remove it, to destroy it. This kind of prayer is real meditation, and it will definitely take one to the goal.
INQUIRER: The hunger of the senses can never be appeased; the more one gets, the more one wants.
The fulfilment of worldly desire only begets greater longing.
SRI MA: This world is itself but an embodiment of want, and hence the heartache due to the absence of fulfilment must needs endure. This is why it is said that there are two kinds of currents in human life : the one pertaining to the world, in which want follows upon want; the other of one’s true Being. It is characteristic of the former that it can never end in fulfilment - on the contrary, the sense of want is perpetually stimulated anew. Whereas by entering the latter man will become established in his true nature and bring to completion the striving which is its ex
Who are the truly wealthy? Those who are possessed of the Supreme Treasure —they alone are really rich and live in abundance. Poor and destitute must be called the man in whose heart the remembrance of God abides not. To depend solely on Him is man’s one and only duty.
Verily, abounding sorrow is the essential characteristic of life in this world. Fix your mind on God
Let your mind be like a beautiful flower that may be offered to the Lord in worship.
'If the breath and the mind become one-pointed and steady, then the mind expands to infinity.'
Do not search for the Self for this would be like your eye trying to see your retina. You are Self.
Meditation should be practiced every day of one's life. Look, what is there in this world? Absolutely nothing that is lasting; therefore direct your longing towards the Eternal.
The intense desire for God-realization is itself the way to it.
It is the pure, undefiled flower that finds a place at the Feet of the Lord and nowhere else. Take great care to spend your life in spotless purity, worthy to be dedicated in worship to the Lord. Speak about Him, meditate on His Glory, try to see Him in everyone, Him who is the Self, the breath of life, the heart of hearts. You feel lonely? In very truth you are not alone. Does the Supreme Friend ever forsake His friends?
Whether you worship Christ, Krishna, Kali or Allah, you actually worship the one Light that is also in you, since It pervades all things. Everything originates from Light, everything in its essence is Light.
"When it is found, nothing else remains to be found; the sense of want will not awaken anymore, and the heart's torment be stilled for ever. Do not be satisfied with fragmentary happiness, which is invariably interrupted by shocks and blows of fate; but become complete, and having attained to perfection, be YOURSELF."
https://www.goodreads.com/author/quotes/936645.Anandamayi_Ma
“When by the flood of your tears
the inner and the outer have fused into one,
you will find Her whom you
sought with such anguish,
nearer than the nearest,
the very breath of life,
the very core of every heart.”
“He alone knows to whom He will reveal Himself under which form. By what path and in what manner He attracts any particular man to Himself with great force is incomprehensible to the human intellect. The Path differs indeed for different pilgrims.”
“Perfect resignation gives the deepest joy of all . Accept it as your sole resource”
“Solely by turning to God is there any hope for man to gain peace.”
― Anandamayi Ma
http://www.anandamayi.org/books/atmnda.htm#One
sep 19, 1948 chp 7 Solan
Loss of consciousness and of self-control are never right.
In the course of the same conversation, SRI MA said:
The Lord Buddha is Himself the essence of Enlightenment.
All partial manifestations of wisdom that come in the course of sadhana culminate in Supreme Enlightenment (Bodha Svarupa).
In a similar way, Supreme Knowledge (Jnana Svarupa) or Supreme Love (Bhava Svarupa) may be attained.
As there is a state of Supreme Self-knowledge, likewise is there a state of perfection at the zenith of the path of love. There one finds the nectar of Perfect Love identical with Supreme Knowledge. In this state there is no room for emotional excitement; indeed, that would make it impossible for Supreme Love (Mahabhava) to shine forth. Be mindful of one thing: if, when following a particular line of approach, one does not attain to that which is the consummation of all sadhana, namely the final Goal, it means that one has not really entered that line.
At the supreme summit of Love, - which is Mahabhava - exuberance, excessive emotion and the like cannot possibly occur. Emotional excitement and Supreme Love are in no wise to be compared: they are totally different from one another.
While absorbed in meditation, whether one is conscious of the body or not, whether there be a sense of identification with the physical or not -under all circumstances, it is imperative to remain wide-awake; unconsciousness must be strictly avoided
Suppose the body had been suffering from some pain or stiffness - lo and behold, after meditation it feels perfectly hale and hearty, with not a trace of fatigue or debility. It is as if a long period of time had elapsed in between, as if there had never been a question of any discomfort. This would be a good sign. But if tempted at the first touch of Bliss to allow oneself to be drowned in it, and later to declare : "Where I was, I cannot say, I do not know," - this is not desirable. As one becomes capable of real meditation, and to the extent that one contacts Reality, one discovers the ineffable joy that lies hidden even in all outer objects.
If on the other hand one loses oneself as it were, lapsing into a kind of stupor while engaged in meditation, and afterwards claims to have been steeped in intense bliss, this sort of bliss is a hindrance. If the life-force seems to have been in abeyance -just as one has a sense of great happiness after sound sleep - it indicates stagnation. It is a sign of attachment, and this attachment stands in the way of true meditation, since one will be apt to revert to this state again and again; although from the standpoint of the world, which is altogether different, it would seem a source of profound inward joy and therefore certainly an indication of spiritual progress.
To be held up at any stage is an obstacle to further progress - it simply means one has stopped advancing.
While engaging in meditation, one should think of oneself as a purely spiritual being (cinmayi), as Self-luminous, poised in the Bliss of the Self (atmarama), and in accordance with the Guru’s instructions, try to concentrate on one’s Ista.
The first sign of progress comes when one feels ill at ease in anything but a meditative pose.
Nothing external interests one; the only thing that seems attractive, is to be seated in one’s favourite posture as long as possible and to contemplate the Supreme Object of one’s worship, plunged in a deep inner joy.
This marks the beginning of single-mindedness, and hence is a step in the right direction
In true meditation Reality is contacted, and just as the touch of fire leaves an inipression, this contact also leaves its mark.
What happens as a result?
Impediments fall away - they are either consumed by vairagya, or ‘melted’ by devotion to the Divine.
Worldly things seem dull and insipid, quite foreign to oneself; worldly talk loses all its appeal, becomes devoid of interest, and at a further stage even painful. When a person’s earthly possessions are lost or damaged, the victim feels disturbed, which gives evidence of the stranglehold that sense objects exercise over men’s minds. This is what is called granthi - the knots constituting the I-ness.
By meditation, japa and other spiritual practices, which vary according to each one’s individual line of approach, these knots become loosened, discrimination is developed, and one comes to discern the true nature of the world of sense perception. In the beginning, one was enmeshed in it, struggling helplessly in its net. As one becomes disentangled from it, and gradually passes through various stages of opening oneself more and more to the Light, one comes to see that everything is contained in everything, that there is only One Self, the Lord of all, or that all are but the servants of the One Master. The form this realization takes depends upon one’s orientation. One knows by direct perception that, as ‘one exists, so everyone else exists ; then again, that here is the One and nothing but the One, that nothing comes and goes, yet also does come and go - there is no way of expressing all this in words. To the extent that one becomes estranged from the world of the senses, one draws nearer to God.
benares aug 11, 1948 chp 8
QUESTION: Are there grades (krama) in knowledge?
SRI MA: No. Where knowledge is of the Self (Svarupa Jnana), how can there be various kinds or grades? Knowledge of the Self is one. Proceeding step by step refers to the stage where one has turned away from the pursuit of sense objects and one’s gaze is entirely directed towards the Eternal. God has not yet been realized, but the treading of this path has become attractive.
Along this line there are dharana, dhydna and samadhi.
The experiences at each of these stages are also infinite. Where the mind is, there is experience. The experiences at different stages are due to various forms of desire for Supreme Knowledge. The mind that has formerly been en-grossed in material things, and arguing that one cannot know whether God exists or not, had come to deny Him, is now turned the other way. Therefore, is it not natural that light should dawn upon it in accordance with the state it has reached? These states are known under various names. When do the visions that one gets in meditation cease? When the Self stands Self-revealed (Svayam Prakasa).
The purpose of discussion is o remove this ordinary sight.
This vision is no vision at all, for it is only temporary.
Real vision is that vision where there is no such thing as the seer and’ the seen. It is eyeless - not to be beheld with these ordinary eyes, but with the eyes of wisdom. In that vision without eyes there is no room for division?.
Here, (pointing to herself) there is no question of giving and taking, neither of serving.
On your level they exist, from there these topics arise.
This evening the following statement was made "Through the observance of silence one attains to Supreme Knowledge (Jnana)".
SRI MA: How is that? Why has the word ‘through’ been used here?
A DEVOTEE : Silence is itself wisdom, the means is itself the end.
SOMEONE ELSE : By silence we have to understand the stilling of the five senses.
SRI MA : Yes, but why say ‘through’?
A DEVOTEE: Complete and exclusive concentration on the Self this is the significance of ‘through’.
SRI MA : When speech is suppressed, the activity of the mind still continues. All the same, such silence helps to control the mind. As the mind dives deeper, its activity slackens off, and then one comes to feel that He who provides for everything, will arrange matters. When the mind is agitated by thoughts of worldly things, the benefit that should be gained by abstaining from speech is lost.
One may, for instance, keep silent at the moment of anger, but some time or other it is bound to burst forth. When the mind is centred in God, it keeps on advancing steadily, and along with this emerges purity of body as well as mind. To let thought dwell on the objects of the senses is a waste of energy.
When the mind is thus occupied and silence is not observed, it finds release in speech. Otherwise, this kind of silence might put undue strain on the senses and possibly result in ill-health. But when the mind is turned inward, not only can there be no injury to health, but more than that, by constantly dwelling on the thought of God, all the knots (granthi) that make up the ego are unravelled, and thereby that which has to be realized will be realized.
To observe silence means to keep the mind fixed on Him.
When one entirely refrains from speaking and even from communicating by signs or gestures (kasta maunam), how is the body kept alive?
Everything dovetails, and the silent person just watches as a kind of spectator. In the measure that one progresses towards union, one will notice that obstacles disappear, and whatever is necessary provides itseif;
It is one thing if everything happens by itself, and quite another to make arrangements by one’s own effort.
Real silence means there is actually nowhere else for the mind to go.
In the end, whether the mind exists or not, whether one speaks or not, makes no difference.
To say "through silence He is realized" is not correct, because Supreme Knowledge does not come "through" anything - Supreme Knowledge reveals Itself.
For destroying the ‘veil’, there are suitable spiritual disciplines and practices.
chp 9 benares sep 1948
QUESTION: When the mind is immersed in samadhi, does one or does one not experience the supernormal (camatkara)? If so, does this imply that one has deviated from the object of one’s contemplation? And what is the real cause of this?
SRI MA: Samadhi means samadhana (solution, completion).
INQUIRER: Solution involves a question, whereas samadhi is a state in itself
SRI MA: This body does not use the language of the shastras; it refers to ordinary things, such as water, earth, air, and so forth, when it speaks. Those who have understanding are able to comprehend this kind of broken and incomplete language. Samadhana signifies the perfect resolution of form, formlessness, manifested being, and non-being - of everything. The solution of a problem is one thing; yet there is another kind of resolution where the possibility of problems and their solutions cannot occur; this is called samadhi.
INQUIRER: Quite so; thus there are two kinds of samadhi, namely savikalpa and nirvicalpa.
SRI MA: The first signifies the resolution of cosmic existence into the One Pure Existence (Satta), and as for the second - there, there is even no such thing as ‘Existence’.
INQUIRER: No such thing as ‘Existence’? What then is it?
SRI MA: So long as thoughts and ideas (sankalpa and vikalpa) persist, not even Savikalpa samadhi can occur. Savikalpa samadhi signifies Awareness of Existence. But when there is no question of Existence - when there is no possibility of differentiating ‘what is’ from ‘what is not’ - can anything be expressed in words, however little?
This is nirvikalpa samadhl.
............. .................
SRI MA: Some say that a tiny particle ( the technical term is ‘avidya lesa’ - a small residue of ignorance) of the mind remains; for if it did not, how could there be the manifestation of the body? But this body declares also this: If by the fire of illumination everything can be consumed, should not this tiny fragment be burnt up as well? Where experience occurs, the mind must of course exist; there can be no camatkara without the mind.
TEN
Benares, August 12 th , 1948.
QUESTION: What are the benefits to be derived from hatha yoga, and what are its drawbacks?
SRI MA: What does ‘hatha’ mean? To do something by force.
‘Being’ is one thing, and ‘doing’ quite another.
When there is ‘being’, there will be the spontaneous manifestation of what is due to be manifested, owing to the prana functioning in a particular centre of the body.
On the other hand, if one practises hatha yoga merely as a physical exercise, the mind will not be transformed in the very least. By physical exercise bodily fitness is developed. One hears quite often of cases where the giving up of the practice of yogic postures and the like, has resulted in physical disorders. Just as the body grows weak from lack of adequate nourishment, so the mind has need of suitable food. When the mind receives proper sustenance, man moves towards God, whereas by catering to the body, he only increases his worldliness.
Mere gymnastics is nutrition for the body.
Now, as to ‘doing’ : Sustained effort ends in effortless being; in other words, what has been attained by constant practice is finally transcended.
Then comes spontaneity.
Not until this happens can the utility of hathayoga be understood. When the physical fitness resulting from hathayoga is used as an aid to spiritual endeavour, it is not wasted.
Otherwise, it is not yoga, but bhoga (enjoyment).
In effortless being lies the path to the Infinite. Unless hathayoga aims at the Eternal, it is nothing more than gymnastics. If in the normal course of the practice His touch is not felt, the yoga has been fruitless.
One comes across people who, by engaging in alt sorts of yogic exercises, like neti, dhauti, and others of the kind, have become seriously ill.
At Nain(dh)al I recently met a young man who had ruined his health completely by practising hathayoga. He was suffering from persistent diarrhoea, which simply would not stop. He and some of his friends had decided to become experts in hadzayoga, and to start a College, where union with God would be attained through this discipline. But they, one and all, fell ill.
A competent teacher, who understands every change in the movement of the disciple’s prana, will accordingly either speed up the process or slow it down just as a helmsman steers a boat with the rudder held firmly all the time. Without such direction hathayoga is not beneficial. He who would guide, must have first-hand knowledge of everything that may occur at any stage, must see it wit the perfect sharpness of direct perception.
For is he not the physician of those on the Path! Without the help of such a doctor, there is danger of injury.
Everything becomes smooth once the blessing of His touch has been felt. It is just as, when bathing in a river, one at first swims by one’s own strength; but once caught in the current, whether a good swimmer or not, one is simply carried away. Therefore it is detrimental if this ‘touch’ is not experienced. One must enter into the rhythm of one’s true nature. Its revelation, acting as a flash of lightning, will attract one to it instantaneously, irresistibly ; there comes a point where no further action is needed. So long as this contact has not been established, dedicate to God whatever inclinations or disinclinations you may have, and devote yourself to service, meditation, contemplation - to anything of this kind.
Generally you perform your daily worship in the accustomed manner. If you feel the desire to practise some extra japa or meditation, it shows that you have caught a glimpse, however faint, and there is then hope that gradually the rhythm of your true nature may emerge. In this condition, the sense of ‘I’ (aham) still persists, but this I is turned towards the Eternal, intent on union with Him. Whereas, actions done with a view to fame or distinction are of the ego (ahamkdra), and therefore obstacles, impediments.
Whether you practise hathayoga or rajayoga, or any other yoga, it can be harmful only if pure spiritual aspiration is lacking.
When doing asanas and the like, if you have found access to nature’s own rhythm, you will see that everything proceeds smoothly and spontaneously.
By what signs is this to be recognized?
There is a sense of play, a deep delight,
and the constant remembrance of the One.
Indeed, this is not the outcome of the practice of worldly observances. What has been referred to here is that which can only become revealed spontaneously - of its own accord. This is why there is constant remembrance of the One: man’s true nature flows towards God alone.
Again, sometimes when sitting in meditation you will find that rechaka, puraka, or kumbhaka have come about without effort. When the movement of your true nature sets in, then, because it is directed solely towards God, the knots of the heart will be unravelled.
If during meditation you find perfectly correct asanas forming of themselves - the spine becoming erect of its own accord - then you should know that the current of your prana is turned towards the Eternal.
Otherwise, when you are engaged in japa, the right flow will not come, and your back may begin to ache. Still; even this kind’ of japa is not without its effect, although its specific action is not experienced. In other words, the mind is willing but the body does not respond, and therefore you do not get the exhilaration that comes with the aroma of the Divine Presence.
To let the mind dwell on sense objects, still further increases one’s attachment to them. When intense interest in the Supreme Quest awakens, ever more time and attention will be given to religious thought, religious philosophy, the remembrance of God as immanent in all creation, until thereby every single knot is untwisted. One is stirred by a deep yearning: "How can I find Him?" As a result of this, the rhythm of body and mind will grow steady, calm, serene.
Some of you naturally conceive a desire to do asanas and the like as spiritual exercises.
If in this no wish to show off is present, it will be easy to enter into the rhythm of your true nature. But if the mind is held captive by the body, these exercises become mere gymnastics. It happens that aspirants are driven in the direction they are meant to go, although at first they are not conscious of this, or even if they be, they are unable to resist.
Suppose some people go to bathe in the sea and make up their minds to swim ahead of everyone else; consequently they will have to look back. But for him, whose one and only goal is the Ocean Itself, no one has remained for whose sake he looks back or is concerned; and then, what is to be, will be.
Give yourself up to the wave, and you will be absorbed by the current; having dived into the sea, you do not return anymore.
The Eternal Himself is the wave that floods the shore, so that you may be carried away.
Those who can surrender themselves to this aim will be accepted by Him.
But if your attention remains directed towards the shore, you cannot proceed - after bathing you will return home. If your aim is the Supreme, the Ultimate, you will be led on by the movement of your true nature. There are waves that carry away, and waves that pull back. Those who can give themselves up, will be taken by Him.
In the guise of the wave He holds out His Hand
and calls you: Come, Come, COME!
When the vibrations of your body and prana have reached a stage where there is great skill in every-thing relevant to the Supreme Quest, you will find yourself voicing spiritual truths - this is the spontaneous action at that stage. And when you become established at the level of a Risi to whom mantras are revealed, that is to say, when the vibrations of your body and prana have become centred there, words corresponding to this level will issue from your lips.
Again, there is attachment to bhava (*Bhava means inner disposition; it reveals itself as karma. Bhava is latent karma, where as karma is bhava actualised . ).
Bhava also belongs to the realm of action, only there is predominance, sometimes of action, at other times of bhava. This is all very difficult to understand. Someone has asked the question: "What is attachment to bhava?"
Here is one example: When one practises yogic postures and breathing exercises, ritual worship, the repetition of God’s name, meditation, contemplation - any of these - for the sake of getting into a particular bhava, and having reached one wishes to remain in this state all the time. So long as it lasts, or rather, so long as this condition predominates, one is steeped in bliss. But in this one has not yet attained to Enlightenment, one is only on the way to it. This is a pure kind of attachment and therefore one may progress beyond it.
Since one delights in lingering on the level of this bhava, one could possibly indulge in it day after day or even for the rest of one’s life. Although remaining in this state for a great length of time does induce transformation to a certain degree, yet there can be no special progress. But if by some ineffable touch this bhava could find its consummation, one would be able to proceed further.
There are states where one soars up and glides down again. But to become established in perfect poise, where ascent and descent are out of the question - surely this is what is wanted. Not until both karma and bhava are brought to completion, can one go beyond them.
Concerning diksha (initiation):
He, from whom one receives initiation, will bring one in touch with the levels up to where he himself has reached. Just as when one listens to a religious discourse, the speaker will communicate to the audience as much as lies in his power. In this there are two factors: the effect inherent in words of Truth, and the power of the speaker. Both are received, and if the recipient has outstanding capacity, Supreme Knowledge will dawn on him at the very instant he receives the instruction.
There are various kinds of initiation: by mantra, by touch, by a look, by instruction. Contact with a Great One does bear fruit. Everyone will benefit in proportion to his own receptivity and sincerity. There is also such a thing as special Grace, by which unusual power to progress will be gained. On the other hand, there are cases where, in spite of actual contact, no infusion of power has taken place; one who commands power is able to control it giving and taking depend on his will. When instruction frees a man from the knots that constitute the ego, this is called initiation by instruction. In this case, the instruction has fulfilled its purpose instantaneously.
When mantra diksha is given, the mantra is whispered into the initiate’s ear, and the initiator will confer as much power as he himself wields. If he is all-powerful he will, by his very touch or gaze, take the disciple to his final goal. But if he is not endowed with such Supreme Power, he can transmit to the initiate only whatever power he commands and guide him as far as he himself has reached. It is obvious that the guru can pass on only as much wealth as he possesses. If the person who has given the mantra has not reached the final goal and hence is still on the way, the disciple can not progress any further unless the guru does. This is why the disciple has to wait on the path, so long as the guru does not advance.
Anyone aspiring to Self-Realization, who starts giving initiation ‘while he is still on the way, will remain stationary at the stage at which he has arrived.
However, the possibility of the disciple surpassing the guru exists; namely, when someone is initiated on the basis of his inner capacities and predispositions brought over from former births, his power to progress may thereby be stimulated to such an extent that he will be able to advance beyond the achievement of his guru. Here the initiate needed only just the amount of power conferred by the diksha to take him to his goal. If a disciple has to rely entirely on the resources of his particular guru, he will have to move side by side with him.
Furthermore, in the state in which one realises that one’s Guru is the World-teacher and the World-teacher is one’s Guru (world meaning movement, while the individual is that which is bound - the Guru delivers from individuality as well as from the relation with the world).
Then one comes to know oneself as His servant, or as His very own Self, or as part of Him - any of these, depending on one’s line of approach.
How is it that my Guru may be said to be the World-teacher? For the simple reason that this is the status of a Guru. Who for instance is a cook? The word ‘cook’ surely does not denote the name of anyone in particular; it means one who can prepare food. Likewise, when the status of a Guru becomes revealed, one understands that it has nothing to do with any person; the Guru is none other than the World-teacher.
If the power of the Guru can become effective, there will be the realisation of ‘Who am I?’.
He who is able to bestow that power, is indeed a World-teacher. A Guru is called He who, out of deep darkness, can reveal the hidden Truth. My Guru exists in many forms as the Guru of each and everyone, and everyone else’s Guru is in fact my Guru. Now you see how the Guru has become one.
A person who performs rites and spiritual exercises of any kind is on the path and not established in the Self, for he is still, making effort. How can he be a Guru, since he has not transcended action? One speaks of brothers in spirit: the Lord who is adored by the whole world is my Lord, and my Lord is the Lord of the world.
A Guru is not an ordinary preceptor, a Guru is He, who has the capacity to deliver man from the sea of becoming (bhava sagara).
Suppose an aspirant has been initiated by someone who does not command Supreme Power: he can progress only up to his Guru’s stage, and then will have to wait. Yet, by some favourable conjunction - be it through his own overwhelming desire for Self-realization, or through faculties developed in former lives, or even without these or similar causes, simply through the intervention of Divine Grace he may by instruction, contact, a look, or a mantra, receive an influx of power that wilt enable him to proceed further. When a flood comes, it does not make distinctions, as for instance : "this tree will have to be saved and that one uprooted", but carries away with it everything indiscriminately. Likewise, there is no such thing as choice in the realm of the spirit, for here the Self is contained within Itself.
Then again there is yet another possibility: without instruction, without a look, touch, or mantra, power may be conferred, whether the recipient becomes aware of it at the very moment it occurs, or only very much later. The One who has bestowed this power carries along with Him everything, just as the flood does. It is His very nature to bring round within Himself everything and make it His own. Therefore it will not do to say in a particular case that initiation has been received from someone else and not from this source for is not everything His, nay indeed, He Himself? So then, just as the flood carries everything along in complete equality, so that Great Being quite naturally and spontaneously makes His own what was wrongly believed to be alien. Here ‘mine’ and ‘thine’ do not exist - only the Self stands Self-revealed, THAT, and THAT alone. A mother does not keep an account of what she does for her children - for are they not her own? Likewise, here also there’ is no accounting of how much power has been communicated.
A certain person took initiation from some guru. Later that person met a Mahatma and began to seek his company frequently, since he felt benefited by his contact. On hearing about. this, the guru became irritated, saying : "I have cultivated the garden and you are giving its fruit away to someone else?" The disciple replied : "Not so ; my contact with the Mahatma has strengthened my faith in my Guru." But the guru was unable to understand this. For the Mahatma in question, the world and what is beyond, was all the same. For Him there was complete equality, since he saw only the all-pervading Self. Whether one goes near such a One or not, He will take along with Him everyone alike. Therefore it may be said It is not that the man had another guru, for the conferring of power happens on the level where all are one. Moreover, it cannot either be said that so and so much power was communicated to such and such a person, just as burning fire does not discriminate and dry up one object, while leaving another wet, Spontaneously occur the instruction, touch, look, or giving of mantra that constitute the diksha;
Here, there is no distinction between ‘mine’ and ‘thine’.
There are two ways : the power can either be controlled, or else bestowed universally in perfect equality.
It is all in His Hands.
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