Also , gospel of ramakrishna reference:
https://www.ramakrishnavivekananda.info/gospel/gospel.htm
MASTER: "He is unknowable by the mind engrossed in worldliness. One cannot attain God if one has even a trace of attachment to 'woman and gold'. But He is knowable by the pure mind and the pure intelligence — the mind and intelligence that have not the slightest trace of attachment. Pure Mind, Pure Intelligence, Pure Atman, are one and the same thing."
MASTER: "He is unknowable by the mind engrossed in worldliness. One cannot attain God if one has even a trace of attachment to 'woman and gold'. But He is knowable by the pure mind and the pure intelligence — the mind and intelligence that have not the slightest trace of attachment. Pure Mind, Pure Intelligence, Pure Atman, are one and the same thing."
SADHAKA: "But the scriptures say, 'From Him words and mind return baffled.' He is unknowable by mind and words."
MASTER: "Oh, stop! One cannot understand the meaning of the scriptures without practising spiritual discipline. What will you gain by merely uttering the word 'siddhi'? (Indian hemp.) The pundits glibly quote the scriptures; but what will that accomplish? A man does not become intoxicated even by rubbing siddhi on his body; he must swallow it. What is the use of merely repeating, There is butter in the milk'? Turn the milk into curd and churn it. Only then will you get butter."
SADHAKA: "You talk about churning butter. But you too. are quoting the scriptures."
MASTER : "What will one gain by merely quoting or hearing the scriptures? One must assimilate them. The almanac makes a forecast of the rainfall for the year, but you won't get a drop by squeezing its pages."
SADHAKA: "You talk about churning butter. Have you done it yourself?"
MASTER: "You don't have to bother about what I have or haven't done. Besides, it is very difficult to explain these things to others. Suppose someone asks you, 'What does ghee taste like?' Your answer will be, 'Ghee tastes like ghee.'
"To understand these things one needs to live with holy men, just as to understand the pulse of bile,4 of phlegm, and so on, one needs to live with a physician."
SADHAKA: "There are some people who are irritated by others' company."
MASTER: "That happens only after the attainment of Knowledge, after the realization of God. Shouldn't a beginner live in the company of holy men?"
............
Subtle are the ways of dharma. One cannot realize God if one has even the least trace of desire. A thread cannot pass through the eye of a needle if it has the smallest fibre sticking out.
...........
MASTER (to M.): "That is the advice of the worldly-wise: Do 'this' as well as 'that'. When the worldly man teaches spirituality he always advises a compromise between the world and God."
.........
The curtain rises: Nityananda is walking in a procession on the public road with his companions, chanting the name of Hari. He meets two ruffians, Jagai and Madhai, who are sworn enemies of all religious people. Madhai strikes Nitai with a piece of broken pottery. Nitai is hurt and bleeds profusely, but he pays no heed, inebriated as he is with the love of God.
Sri Ramakrishna was in an ecstatic mood.
Nitai embraces both Jagai and Madhai, and sings a song to the two ruffians:
Jagai! Madhai! Oh, come and dance,
Chanting Hari's name with fervour!
What does it matter that you struck me?
Dance, dear friends, in Hari's name!
Sing the name of our Beloved:
He will embrace you in love's rapture!
Let the heavens resound with His name!
Chanting Hari's name with fervour!
What does it matter that you struck me?
Dance, dear friends, in Hari's name!
Sing the name of our Beloved:
He will embrace you in love's rapture!
Let the heavens resound with His name!
You have not tasted true emotion:
Weep as you chant the name of Hari,
And you will see the Moon of your soul.
Hari's name would I lovingly give you;
Nitai calls you to share His love.
Nimai speaks to Sachi of his desire to enter the monastic life. His mother faints and falls to the ground.
At this point many in the audience hurst into tears. Sri Ramakrishna remained still and looked intently at the stage. A single tear appeared in the corner of teach eye. The performance was over.
Sri Ramakrishna was about to enter a carriage. A devotee asked him how he had enjoyed the play. The Master said with a smile, "I found the representation the same as the real."
Sri Ramakrishna was about to enter a carriage. A devotee asked him how he had enjoyed the play. The Master said with a smile, "I found the representation the same as the real."
The curtain rises: Nityananda is walking in a procession on the public road with his companions, chanting the name of Hari. He meets two ruffians, Jagai and Madhai, who are sworn enemies of all religious people. Madhai strikes Nitai with a piece of broken pottery. Nitai is hurt and bleeds profusely, but he pays no heed, inebriated as he is with the love of God.
Sri Ramakrishna was in an ecstatic mood.
Nitai embraces both Jagai and Madhai, and sings a song to the two ruffians:
Jagai! Madhai! Oh, come and dance,
Chanting Hari's name with fervour!
What does it matter that you struck me?
Dance, dear friends, in Hari's name!
Sing the name of our Beloved:
He will embrace you in love's rapture!
Let the heavens resound with His name!
You have not tasted true emotion:
Weep as you chant the name of Hari,
And you will see the Moon of your soul.
Hari's name would I lovingly give you;
Nitai calls you to share His love.
Chanting Hari's name with fervour!
What does it matter that you struck me?
Dance, dear friends, in Hari's name!
Sing the name of our Beloved:
He will embrace you in love's rapture!
Let the heavens resound with His name!
You have not tasted true emotion:
Weep as you chant the name of Hari,
And you will see the Moon of your soul.
Hari's name would I lovingly give you;
Nitai calls you to share His love.
Nimai speaks to Sachi of his desire to enter the monastic life. His mother faints and falls to the ground.
At this point many in the audience hurst into tears. Sri Ramakrishna remained still and looked intently at the stage. A single tear appeared in the corner of teach eye. The performance was over.
Sri Ramakrishna was about to enter a carriage. A devotee asked him how he had enjoyed the play. The Master said with a smile, "I found the representation the same as the real."
Sri Ramakrishna was about to enter a carriage. A devotee asked him how he had enjoyed the play. The Master said with a smile, "I found the representation the same as the real."
............
MASTER: "What will one accomplish by mere reading? One needs spiritual practice — austerity. Call on God. What is the use of merely repeating the word 'siddhi'? One must eat a little of it.
"The hand bleeds when it touches a thorny plant. Suppose you bring such a plant and repeat, sitting near it: 'There! The plant is burning.' Will that burn the plant? This world is like the thorny plant. Light the fire of Knowledge and with it set the plant ablaze. Only then will it be burnt up.
"One must labour a little while at the stage of sadhana. Then the path becomes easy. Steer the boat around the curves of the river and then let it go with the favourable wind.
"As long as you live inside the house of maya, as long as there exists the cloud of maya, you do not see the effect of the Sun of Knowledge. Come outside the house of maya, give up 'woman and gold', and then the Sun of Knowledge will destroy ignorance. A lens cannot burn paper inside the house. If you stand outside, then the rays of the sun fall on the lens and the paper burns. Again, the lens cannot burn the paper if there is a cloud. The paper burns when the cloud disappears.
.
"Let me tell you how powerful inborn tendencies are. A prince had, in a previous birth, been the son of a washerman. While playing with his chums in his incarnation as the prince, he said to them: 'Stop those games. I will show you a new one. I shall lie on my belly, and you will beat the clothes on my back as the washerman does, making a swishing sound.'
"Many youngsters come here. But only a few long for God. These few are born with a spiritual tendency. They shudder at the talk of marriage. Niranjan has said from boyhood that he will not marry.
"More than twenty years ago two young men used to come here from Baranagore. One was named Govinda Pal and the other Gopal Sen. They had been devoted to God since boyhood. The very mention of marriage would frighten them. Gopal used to have bhava samadhi. He would shrink from worldly people, as a mouse from a cat. One day he saw the boys of the Tagore family strolling in the garden. He shut himself in the kuthi lest he should have to talk with them.
"Gopal went into samadhi in the Panchavati. In that state he said to me, touching my feet: 'Let me go. I cannot live in this world any more. You have a long time to wait. Let me go.' I said to him, in an ecstatic mood, "You must come again.' "Very well, I will', he said. A few days later Govinda came to me. 'Where is Gopal?' I asked him. He said, 'He has passed away.'
YOUNG MAN: "Sir, what is Knowledge?"
MASTER: "It is to know that God is the only Reality and that all else is unreal. That which is the Real is also called Brahman.
MASTER: "Can one attain knowledge of God by merely repeating the word 'God'?
There are two indications of such knowledge.
First, longing, that is to say, love for God. You may indulge in reasoning or discussion, but if you feel no longing or love, it is all futile.
Second, the awakening of the Kundalini.
As long as the Kundalini remains asleep, you have not attained knowledge of God.
You may be spending hours poring over books or discussing philosophy, but if you have no inner restlessness for God, you have no knowledge of Him.
"When the Kundalini is awakened, one attains bhava, bhakti, prema, and so on. This is the path of devotion.
"You cannot achieve anything by moving at such a slow pace. You need stern renunciation. Can you achieve anything by counting fifteen months as a year? You seem to have no strength, no grit. You are as mushy as flattened rice soaked in milk. Be up and doing! Gird your loins!
.............
visit to sinthi brahmo samaj
"A man cannot get rid of body-consciousness as long as he is attached to worldly things and loves 'woman and gold'. As he becomes less and less attached to worldly things, he approaches nearer and nearer to the Knowledge of Self. He also becomes less and less conscious of his body. He attains Self-Knowledge when his worldly attachment totally disappears. Then he realizes that body and soul are two separate things. It is very difficult to separate with a knife the kernel of a coconut from the shell before the milk inside has dried up. When the milk dries up, the kernel rattles inside the shell. At that time it loosens itself from the shell. Then the fruit is called a dry coconut.
"The sign of a man's having realized God is that he has become like a dry coconut.
He has become utterly free from the consciousness that he is the body.
He does not feel happy or unhappy with the happiness or unhappiness of the body. He does not seek the comforts of the body. He roams about in the world as a jivanmukta, one liberated in life. 'The devotee of Kali is a jivanmukta, full of Eternal Bliss.'
"When you find that the very mention of God's name brings tears to your eyes and makes your hair stand on end, then you will know that you have freed yourself from attachment to 'woman and gold' and attained God. If the matches are dry, you get a spark by striking only one of them. But if they are damp, you don't get a spark even if you strike fifty. You only waste matches. Similarly, if your mind is soaked in the pleasure of worldly things, in 'woman and gold', then God-Consciousness will not be kindled in you. You may try a thousand times, but all your efforts will be futile. But no sooner does attachment to worldly pleasure dry up than the spark of God flashes forth."
...
Prema means such love for God that it makes a man forget the world and also his body, which is so dear to him. Chaitanyadeva had prema."
.........
"But who can have this spiritual awakening? Only he who has renounced his attachment to worldly things. If the sap of attachment is totally dried up in a man, the slightest suggestion kindles, his spiritual emotion. Though you strike a wet match a thousand times, it will not produce a spark. But if it is dried, the slightest rubbing will set it aflame.
..
MASTER (smiling): "There are certain signs of God-vision. When a man sees God he goes into samadhi. There are five kinds of samadhi. First, he feels the Mahavayu8 rise like an ant crawling up. Second, he feels It rise like a fish swimming in the water. Third, he feels It rise like a snake wriggling along. Fourth, he feels It rise like a bird flying — flying from one branch to another. Fifth, he feels It rise like a monkey making a big jump; the Mahavayu reaches the head with one jump, as it were, and samadhi follows.
"There are two other kinds of samadhi. First, the sthita samadhi, when the aspirant totally loses outer consciousness: he remains in that state a long time, it may be for many days. Second, the unmana samadhi: it is to withdraw the mind suddenly from all sense-objects and unite it with God.
.....
(To M.) "I do see God directly. What shall I reason about?
I clearly see that He Himself has become everything; that He Himself has become the universe and all living beings.
"But without awakening one's own inner consciousness one cannot realize the All-pervading Consciousness.
How long does a man reason? So long as he has not realized God. But mere words will not do. As for myself, I clearly see that He Himself has become everything.
The inner consciousness must be awakened through the grace of God.
Through this awakening a man goes into samadhi.
He often forgets that he has a body.
He gets rid of his attachment to 'woman and gold' and does not enjoy any talk unless it is about God.
Worldly talk gives him pain.
Through the awakening of the inner consciousness one realizes the All-pervading Consciousness."
...
MASTER: "If you want to realize God, then you must cultivate intense dispassion.
You must renounce immediately what you feel to be standing in your way. You should not put it off till the future.
'Woman and gold' is the obstruction. The mind must be withdrawn from it.
....
"'All troubles come to an end when the ego dies.' As long as a trace of 'I-consciousness' remains, one is conscious of difference.
,,,,,,,,,,,,,,,
MASTER: "Some people indulge in philosophical speculation and think much of themselves. Perhaps they have studied a little Vedanta. But a man cannot be egotistic if he has true knowledge. In other words, in samadhi man becomes one with God and gets rid of his egotism. True knowledge is impossible without samadhi. In samadhi man becomes one with God. Then he can have no egotism.
.........
MASTER: "A man attains Brahmajnana as soon as his mind is annihilated. With the annihilation of the mind dies the ego, which says 'I', 'I
Maitreya upanishad
I-6. Through penance one gets to know the inborn disposition (Sattva); from Sattva one gets (stability of) the mind; through the mind one realizes the Atman; by realizing the Self (worldly life is) prevented.
I-11. If a person’s mind, which is well attached to the region of the sense-objects, were turned towards Brahman, who will not be released from bondage ?
I-12-14. One should feel the supreme Lord to be present in the midst of the lotus of one’s heart as the spectator of the dance of the intellect, as the abode of supreme love, as beyond the range of mind and speech, as he rescue ship scattering all worry (of those sinking in the sea of worldly life), as of the nature of effulgent Existence alone, as beyond thought, as the indispensable, as incapable of being grasped by the (active) mind, possessing uncommon attributes, the immobile, steady and deep, neither light nor darkness, free from all doubts and semblance, and is consciousness consisting of the final beatitude.
I-3. True knowledge consists of seeing non-different (in all);
deep meditation consists of the mind freed from thinking on sensory objects;
bathing is the removal of impurity in the mind and
cleansing consists of controlling the senses.
deep meditation consists of the mind freed from thinking on sensory objects;
bathing is the removal of impurity in the mind and
cleansing consists of controlling the senses.
Viewing the body as ‘I’ and mine is smearing oneself with feces and urine in the place of cosmetics.
II-10. Cleansing which purifies the mind consists of the destruction of the three inborn tendencies (loka-vasana, shastra-vasana and dehavasana); (real) cleansing is said to be by washing with mud and water in the form of (true) knowledge and dispassion (Jnana and Vairagya)
II-16. The conviction, which is present from the words of the Guru that there is only one (reality) without a second, alone is the solitude (necessary for meditation) and not a monastery nor the interior of a forest
II-16. The conviction, which is present from the words of the Guru that there is only one (reality) without a second, alone is the solitude (necessary for meditation) and not a monastery nor the interior of a forest
The wisest take to contemplation on the reality (of Brahman);
the middling ones contemplate on the scripture;
low people think of the mantras;
he lowest are deluded by (the efficacy) of holy places.
the middling ones contemplate on the scripture;
low people think of the mantras;
he lowest are deluded by (the efficacy) of holy places.
“It is the source of the five elements, has the lustre of many (streaks of) lightning and has four seats having (or rising from) ‘That’ (Brahman). In its midst, there arises the manifestation of Tattva. It is very hidden and Unmanifested. It can be known (only) by one who has got into the boat of Jnana. It is the object of both Bahir and Antar (external and internal) Lakshyas. In its midst is absorbed the whole world. It is the vast partless universe beyond Nada, Bindu and Kala. Above it (viz., the sphere of Agni) is the sphere of the sun; in its midst is the sphere of the nectary moon; in its midst is the sphere of the partless Brahma-Tejas (or the spiritual effulgence of Brahman).
By practising thus, a Jyotis (light) of the form of an endless sphere is seen. This alone is Brahman, the Sachchidananda. When the mind is absorbed in bliss thus naturally produced, then does Sambhavi takes place. She (Sambhavi) alone is called Khechari. By practising it (viz., the Mudra), a man obtains firmness of mind. Through it, he obtains firmness of Vayu. T
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without Bhava (existence) or Abhava (non-existence), full and motionless, like the ocean without the tides or like the lamp without the wind. He becomes a Brahmavit (knower of Brahman) by cognising the end of the sleeping state even while in the waking state.
By practising thus, a Jyotis (light) of the form of an endless sphere is seen. This alone is Brahman, the Sachchidananda. When the mind is absorbed in bliss thus naturally produced, then does Sambhavi takes place. She (Sambhavi) alone is called Khechari. By practising it (viz., the Mudra), a man obtains firmness of mind. Through it, he obtains firmness of Vayu. T
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without Bhava (existence) or Abhava (non-existence), full and motionless, like the ocean without the tides or like the lamp without the wind. He becomes a Brahmavit (knower of Brahman) by cognising the end of the sleeping state even while in the waking state.
II-38. Having perceived Truth internally and having perceived it externally, one should become identified with Truth, should derive delight from Truth, and should never deviate from Truth.
V-79. Owing to fascination for unreal objects, Consciousness engages Itself in things that are equally unreal. On realisation of the nonexistence of objects, Consciousness, becoming free from attachment, abstains (from them).
imp-
IV-80. Then, there follows a state of stillness, when the Consciousness has become free from attachment and does not engage Itself (in unreal things).
That is the object of vision to the wise.
That is the (supreme) state on non-distinction, and that is birthless and non-dual.
IV-86. This is the humility of the Brahmanas;
this is said to be their natural control.
Since, by nature, they have conquered the senses, this is their restraint.
Having known thus, the enlightened one becomes rooted in tranquillity.
There cannot ever be any purification for those who always tread the path of duality.
There cannot ever be any purification for those who always tread the path of duality.
The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit.
If not practised together, there will be no success even after hundreds of years, like mantras which are scattered.
When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk.
The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice.
When impressions die out, the mind becomes put out like a lamp.
Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.
If his mind is not freed from impressions even Samadhi and Japa cannot give fruit.
The highest place cannot be got without silence free from impressions.
The mind becomes non-mind by giving up Vasanas.
When the mind does not think, then arises mindlessness giving great peace;
so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher,
Shastra and other sources.
Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
III-i-8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect,
therefore can one see that indivisible Self through meditation.
And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly
III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing.
The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.
Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
439 nadabindu u
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature.
43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound.
44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects.
. The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.
45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta.
It also serves the purpose of a shore to the ocean waves of Chitta.
if sound is there M is there
when sound gone mind gone....= unmani
The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it.
50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound.
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
56. When the (spiritual) sight becomes fixed without any object to be seen,
when the Vayu (Prana) becomes still without any effort,
and when the Chitta becomes firm without any support,
If not practised together, there will be no success even after hundreds of years, like mantras which are scattered.
When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk.
The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice.
When impressions die out, the mind becomes put out like a lamp.
Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.
If his mind is not freed from impressions even Samadhi and Japa cannot give fruit.
The highest place cannot be got without silence free from impressions.
The mind becomes non-mind by giving up Vasanas.
When the mind does not think, then arises mindlessness giving great peace;
so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher,
Shastra and other sources.
Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
III-i-8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect,
therefore can one see that indivisible Self through meditation.
And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly
III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing.
The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.
Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
439 nadabindu u
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature.
43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound.
44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects.
. The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.
45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta.
It also serves the purpose of a shore to the ocean waves of Chitta.
if sound is there M is there
when sound gone mind gone....= unmani
The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it.
50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound.
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
56. When the (spiritual) sight becomes fixed without any object to be seen,
when the Vayu (Prana) becomes still without any effort,
and when the Chitta becomes firm without any support,
he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad.
One shall not return anger for anger;
when abused he shall speak gently for the welfare (of all);
he (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion
. He becomes fit for immortality by subduing the senses
I am the body = Kalasutra
= trap for Mahavichi
III-50. Even if total ruin faces one, this
(identifying the body with the Self)
should be abandoned by every effort;
it should not be touched (accepted) by a nobly-born person
just as a (low born) tribal woman carrying dog’s meat.
He shall utter ‘Narayana’ alone as the reply always (to other’s statements).
One shall not return anger for anger;
when abused he shall speak gently for the welfare (of all);
he (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion
. He becomes fit for immortality by subduing the senses
I am the body = Kalasutra
= trap for Mahavichi
III-50. Even if total ruin faces one, this
(identifying the body with the Self)
should be abandoned by every effort;
it should not be touched (accepted) by a nobly-born person
just as a (low born) tribal woman carrying dog’s meat.
He shall utter ‘Narayana’ alone as the reply always (to other’s statements).
..............
v imp-
In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed
The Turiyatita and the Avadhuta attain final beatitude in the (individual) Self by deeply meditating on the Self according to the maxim of the wasp and the worm.
The Turiyatita and the Avadhuta attain final beatitude in the (individual) Self by deeply meditating on the Self according to the maxim of the wasp and the worm.
By (ritual) practices of the scripture other than investigation into the Self, he does a useless thing, like the burden borne by a camel of a load of saffron flowers.
...............
If an ascetic practises lores other than (Self-realization) it is like adorning a corpse.
....
Imp==
V-42. Departing (from human habitations) and resorting to a forest, possessing true knowledge and senses subdued, moving about awaiting the time (of death),
(the ascetic) becomes fit for absorption into Brahman.
considering everything other than the ‘I’ (i.e. the Self) to be false and transitory, he shall always speak of himself as Brahman. There is nothing else for him to know other than his Self. Being thus ‘liberated while living’ (jivanmukta) he lives as one who has fulfilled himself.
(the ascetic) becomes fit for absorption into Brahman.
considering everything other than the ‘I’ (i.e. the Self) to be false and transitory, he shall always speak of himself as Brahman. There is nothing else for him to know other than his Self. Being thus ‘liberated while living’ (jivanmukta) he lives as one who has fulfilled himself.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
Brahman alone is real, whereas the world is unreal. The one who knows that is indeed liberated even while living
proclaims Vedanta. [ Verse 67]
if one does not know Atman in one's life time, his life is wasted. One the other hand, human life is fulfilled if one
knows Atman in one's life time. Vedanta declares that Atman is not far away from the knower (different from
knower). [ Verse 74
Brahman alone is real, whereas the world is unreal. The one who knows that is indeed liberated even while living
proclaims Vedanta. [ Verse 67]
if one does not know Atman in one's life time, his life is wasted. One the other hand, human life is fulfilled if one
knows Atman in one's life time. Vedanta declares that Atman is not far away from the knower (different from
knower). [ Verse 74
..
'When once it is known that existence-awareness-happiness is the reality and names and forms are unreal',
Vedanta demands, 'is it necessary to explore this world further?‘
Vedanta demands, 'is it necessary to explore this world further?‘
...
16. From being aware of the pure essence comes the shakti of non-duality.
Austerity is the burning, in the fire of immediate realization of the world’s falsity.
Austerity is the burning, in the fire of immediate realization of the world’s falsity.
.................
39. (41) The Sannyasin (mendicant monk) is the wandering independent ascetic who has known for certain, in the indeterminate concentration (Nirvikalpa-Samadhi),
‘I am Brahman’.
He is led upto it through the experiential knowledge of the contents of Major texts like: ‘There is no plurality here’; ‘All this is Brahman’; 'That Thou Art', etc.;
after renouncing all duties, sense of possession and the ego, and taking refuge in the beloved Brahman.
That ascetic is liberated; he is adorable; he is the Yogin; he is the Immense; he is the Brahmana.
42. Complete quiescence of the mind is the practice of Brahmavidya.
43. His movement is to unmani state
45. His activity is the bliss of the waves of immortality
43. His movement is to unmani state
45. His activity is the bliss of the waves of immortality
III-4. ‘Hearing’ is investigation into the import of propositions like ‘That Thou art’ and ‘I am Brahman’.
Reflection is the exclusive dwelling on the content of what has been heard.
Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.
Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation.
When the body is burned by knowledge and knowledge becomes infinite in form, then the knower consumes the bondage of Karma in the fire of Brahman-Knowledge
Reflection is the exclusive dwelling on the content of what has been heard.
Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.
Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation.
When the body is burned by knowledge and knowledge becomes infinite in form, then the knower consumes the bondage of Karma in the fire of Brahman-Knowledge
What should be known is just the Imperishable; (but) life is fleeting. Avoiding the labyrinths of Shastras, meditate on the Truth (alone).
IV-24. Action are endless – purification, mutterings, (of holy names), sacrifices, pilgrimage to holy places. These (are valid) only till Truth is won
The outgoing tendency of all the sense-organs subsides in him who rests in the Atman alone.
Realising “I am that Brahman who is the One Infinite Knowledge-Bliss” he reaches the end of his desires, verily he reaches the end of his desires.
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
Realising “I am that Brahman who is the One Infinite Knowledge-Bliss” he reaches the end of his desires, verily he reaches the end of his desires.
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
38. As camphor in fire and salt in water become absorbed, so also the mind becomes absorbed in the Tattva (Truth).
48-50. When the consciousness (Samvit) is merged in Prana and when through practice the Prana goes through the upper hole into the Dvadasanta (the twelfth centre) above the palate, then the fluctuations of Prana are stopped. When the eye of consciousness (viz., the spiritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent Akasa at a distance of twelve digits from the tip of his nose, then the fluctuations of Prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of Taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease
The mind should not be allowed by a clever man to rest on any other thing.
48-50. When the consciousness (Samvit) is merged in Prana and when through practice the Prana goes through the upper hole into the Dvadasanta (the twelfth centre) above the palate, then the fluctuations of Prana are stopped. When the eye of consciousness (viz., the spiritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent Akasa at a distance of twelve digits from the tip of his nose, then the fluctuations of Prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of Taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease
The mind should not be allowed by a clever man to rest on any other thing.
The tendency of the mind is such that it tries to seek happiness outside in perishable objects. This is due to the force of Avidya.
Sattva flows from the feet of the Lord towards his mind.
Sattva flows from the feet of the Lord towards his mind.
Even if there is a mild intoxication, it will give immense strength to the devotee to face the difficulties in the battle of life. Therefore Narada says: "matto bhavati. "
"Ananyata" is single-minded devotion unto the Lord.
Perception of non-difference is knowledge, meditation the objectless mind.
Only those who know That are satisfied.
Sattva flows from the feet of the Lord towards his mind.
Sattva flows from the feet of the Lord towards his mind.
Even if there is a mild intoxication, it will give immense strength to the devotee to face the difficulties in the battle of life. Therefore Narada says: "matto bhavati. "
"Ananyata" is single-minded devotion unto the Lord.
Perception of non-difference is knowledge, meditation the objectless mind.
Only those who know That are satisfied.
He who abandons this Vritti of Brahman, which is very purifying and supreme – that man lives in vain like a beast.
45. Those who are greatly developed through the ripening (of their past Karmas) attain the state of Brahman; others are simply reciters of words.
45. Those who are greatly developed through the ripening (of their past Karmas) attain the state of Brahman; others are simply reciters of words.
...
(The former) never remain, even for half a moment – without the Vritti of Brahman,
He who thus perceives ‘I’ as of one homogeneity (pervading everywhere) will at once be emancipated through this spiritual wisdom.
He is his own Guru with this profound spiritual wisdom.
He who thus perceives ‘I’ as of one homogeneity (pervading everywhere) will at once be emancipated through this spiritual wisdom.
He is his own Guru with this profound spiritual wisdom.
..
Control the mind until It quiescence reaches in the heart. This is knowledge and meditation; The rest is naught but words.
As long as illusions of words Encompass one, difference lasts;
When darkness is scattered, It is unity one sees.
As long as illusions of words Encompass one, difference lasts;
When darkness is scattered, It is unity one sees.
Enquiries and researches do not affect the tie of this mind. So the only way to win over this mind is through victory over Prana.
and after concentrating the sight to the tip of the nose and after controlling both the hands and legs, meditate on the letter ‘Om’ with a concentrated mind. If one continuously meditates on Parameshwara, he would become an expert in yoga and the Parameshwara would appear before him. 1.4
If we sit in an asana and continuously practice, the bindu will cease from going down. Without Pooraka and Rechaka, the Prana would stand in Kumbhaka for a very long time. You would hear different types of sound. The nectar will start flowing from the place of the moon. Hunger and thirst will cease. Mind would get concentrated on the ever flowing bliss.
If we sit in an asana and continuously practice, the bindu will cease from going down. Without Pooraka and Rechaka, the Prana would stand in Kumbhaka for a very long time. You would hear different types of sound. The nectar will start flowing from the place of the moon. Hunger and thirst will cease. Mind would get concentrated on the ever flowing bliss.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
....................
Upadesha sahasri
The best austerities regarding the body, the mind and speech should be practised in order to purify the mind. The controlling of the mind and the emaciating of the body should be undertaken.
The attainment of the one-pointedness of the mind and the senses is the best of austerities.
It is superior to all religious duties and all other austerities.
It is superior to all religious duties and all other austerities.
...................
talks with Ramana
Mano-nasa, jnana, and chittaikagrata (annihilation of the mind, knowledge and one-pointedness) means the same.
ahameko name kaschit nahamanyasya kasyachit naham pasyami yasyaham tam na pasyami yo mama (I am alone; none is mine; of none else am I, I see none whose I am, none who is mine).
All that follows is meant to refute the sense of duality.
All that follows is meant to refute the sense of duality.
.......
D.: How is realisation made possible?
M.: There is the absolute Self from which a spark proceeds as from fire. The spark is called the ego.
In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects.
The wrong identification with the body is dehatmabuddhi (‘I-am-the-body’ idea). This must go before good results follow.
M.: There is the absolute Self from which a spark proceeds as from fire. The spark is called the ego.
In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects.
The wrong identification with the body is dehatmabuddhi (‘I-am-the-body’ idea). This must go before good results follow.
................
sadhana panchakam
183-4 imp
Spiritual attainment does not call for mass approbation because it is individual celebration. The mind of the masses is proverbially fickle.
Enlightenment is possible when one departs alone to a secluded place, away from the social intercourse, self-certified of enlightenment in the solitude of silence and not open to market place for public confirmation.
In fact, unnecessary interference by strangers endangers the Path to Perfection.
Therefore, one should shun company of those unresponsive to your objective, remaining 184 aloof from them, shutting out all external distractions, fixing one's sight concentrated on one's intent and purpose.
sadhana panchakam
183-4 imp
Spiritual attainment does not call for mass approbation because it is individual celebration. The mind of the masses is proverbially fickle.
Enlightenment is possible when one departs alone to a secluded place, away from the social intercourse, self-certified of enlightenment in the solitude of silence and not open to market place for public confirmation.
In fact, unnecessary interference by strangers endangers the Path to Perfection.
Therefore, one should shun company of those unresponsive to your objective, remaining 184 aloof from them, shutting out all external distractions, fixing one's sight concentrated on one's intent and purpose.
Not only in initial stages but even later after experiencing and being aware of it, the energizing flame should be kept luminous nurturing it from the vicious winds of the temporal undesirable company of the masses.
Assistance not needed should neither be desired nor be encouraged. Virtue is not to be sourced externally but recollected internally. Success and failures are to be seen as passing phases, ever seeing and being conscious only of the palpable presence of the eternal, immutable and unflinching of the not-known entity or energy, Prime Existence behind every change and modification
What Krishna does is 196 to persuade Arjuna to rise to his spiritual Mind, which Brahman has provided for himself as first of the Divine instrument, because one who does not attune himself to the Divine Instrument, then he would continue to be influenced by his empirical mind, being attached to the fruits of performance.
Such transcendental state of mind is to be experienced and retained.
Shankara suggests that the transcendental mind is the true state of one’s self, incapable of being indicated by words devoid of the duality of qualities and attributes, being beyond the reach of senses, incapable of being grasped by (empirical) mind similar to the supreme Brahman. I
It has neither any marks nor any description. It is the state where one has Wisdom, the state of Bliss, being content and satisfied without knowing what it that makes one content and satisfied.
Such supreme state is not a destination to be reached but a state of being to be in.
When mind in bliss, the witness is the self, therefore, one should assiduously seek to be in such mind, free of ideation and from self-love. That alone being the deliverance. Then he becomes a silent mediator and transcending both meditative and non-meditative states, becomes the knower of Brahman.
......
Maitri Up.
Chitta evahi sansaram
the suggestion is to liberate oneself from the shackles of aggregate thoughts in Mind, which go to make sansara
Therefore one who has retrained the tendency of senses turning cause transformed as effects, only his intelligence is considered firmly established. Only he who has abandoned all desires and lives and acts free from craving, without any sense of I and mine, attains peace within, becoming released from the constraints of the body to reach Brahman.
...........
uddhava gita
Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance, he should practice concentration of mind for final emancipation.
Concentration of mind comes to him, O son of Prithâ! who practices concentration of mind constantly throughout six months.
chp 4 ends.....
chp 35
One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth share.
One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth share.
As one who without a boat dives into the ocean with his arms only, through delusion, undoubtedly wishes for destruction; while a wise man likewise knowing distinctions and having a boat with good oars, goes in the water without fatigue, and soon crosses the reservoir, and having crossed (it) goes to the other shore, throwing aside the boat, and devoid of (the thought that this or that is) mine
.........
I-48. O Brahmin, by the term Samadhi (Concentration) the wise denote transcendent understanding that is concentrated, eternally appeased, and is cognisant of things as they are.
I-49. The term Concentration denotes the stable, mountain-like, status (of the self) that is unagitated, unegoistic, and unrelated to dualities.
I-50. O Brahmin, it denotes the perfected flow of the mind that is sure, choiceless and goalless.
I-50. O Brahmin, it denotes the perfected flow of the mind that is sure, choiceless and goalless.
I-53. After liquidating the mind with the mind, that state – that supremely divine bliss-body – is automatically won.
I-54. Thence follows the obliteration of all cravings for objects; then dawns the auspicious and superbly splendid light,
and then, in the case of the very best, due to the sway of even-mindness (takes place) the ineffable transformation into the Self’s substance.
The dwindling of mind in which all desires dry up is held to be liberation.
The Self alone is to be meditated upon, for all these are unified in It
I-54. Thence follows the obliteration of all cravings for objects; then dawns the auspicious and superbly splendid light,
and then, in the case of the very best, due to the sway of even-mindness (takes place) the ineffable transformation into the Self’s substance.
The dwindling of mind in which all desires dry up is held to be liberation.
The Self alone is to be meditated upon, for all these are unified in It
...........
Only the knowledge of Truth is the fire to the grass of mental impressions – this is said to be Samadhi, not mere silence.
...........
pg 319
When there arises the pure realization of all as the spirit, then shines the ‘body’ in the form of the consciousness, beyond origin, space and time.
When there arises the pure realization of all as the spirit, then shines the ‘body’ in the form of the consciousness, beyond origin, space and time.
That condition (state) is Samadhi which excludes bliss and contains the essence of detachment of Nobility and Beauty – when joy arises strongly by the realization of the falseness of the visible world and like and dislike thin away.
This realization is indeed the knowledge and its object, spiritual in nature – only that is the sole state – all else is false.
This realization is indeed the knowledge and its object, spiritual in nature – only that is the sole state – all else is false.
You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success
Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine.
Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine.
V-113. ‘He who cherishes with the (creative) and liberating imagination (the thought that) all this is spirit, that the perception of difference is nescience, should renounce this (nescience) in all possible ways.
That which the hermits attain is laid beyond the heaven; yet it shines brilliantly in the (purified) heart
When the life-breath is nourished one gets bodily strength.
Bodily strength gives the capacity to practise Tapas (in the shape of selfcontrol, religious fast and so forth).
As the result of such Tapas, faith in scriptural truths springs into existence.
By faith mental power comes. By mental power sense-control is made possible.
By sense-control reflection is engendered.
Bodily strength gives the capacity to practise Tapas (in the shape of selfcontrol, religious fast and so forth).
As the result of such Tapas, faith in scriptural truths springs into existence.
By faith mental power comes. By mental power sense-control is made possible.
By sense-control reflection is engendered.
From reflection calmness of mind results.
Conclusive experience of Truth follows calmness.
By conclusive experience of Truth remembrance of IT is engendered.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
Conclusive experience of Truth follows calmness.
By conclusive experience of Truth remembrance of IT is engendered.
Remembrance produces continuous remembrance.
From continuous remembrance results unbroken direct realization of Truth
By such realization a person knows the Atman.
II-22. The wisest take to contemplation on the reality (of Brahman);
the middling ones contemplate on the scripture;
low people think of the mantras;
The lowest are deluded by (the efficacy) of holy places.
the middling ones contemplate on the scripture;
low people think of the mantras;
The lowest are deluded by (the efficacy) of holy places.
439 nadabindu u
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
.....
He shall seek the (realization of the) Self. Remaining unclad,
.................
imp-
V-42. Departing (from human habitations) and resorting to a forest, possessing true knowledge and senses subdued, moving about awaiting the time (of death),
(the ascetic) becomes fit for absorption into Brahman.
(the ascetic) becomes fit for absorption into Brahman.
....
272
disease of percepn of world illusion doesn't cease except thru mastery of M which is it's only remedy.
abandon all other activities like pilgrimages, daan dharma, austerities and bring M under control.
for your ultimate good.
freedom when M ceases to be
insect relieved when pot broken
C ceases to be finite M
no birth death
272
C free from limitations of M = Inner Intelligence
the essential nature of No M
hence, not tainted by impurities of concepts and precepts
C awakened to Truth does not fall into concepts, precepts.
273
In the case of those who have been awakened by the study of scriptures, company of holy men, unceasing and vigilant practise of truth,
their C has reached the pure state of non objectiveness.
Hence one should forcefully uplift one's M from the state of ignorance and vacillation and apply it to the study of scriptures and to the company of holy sages.
Abandon impurity of objective percepn.
remain established in self knowledge
When one firmly rooted in Self knowledge
visha to amrit
274
To one who thus drinks the nectar of immortality ( amrit) in the form of self knowledge, the delight of sense pleasure becomes painful.
we resort to the company of only those who have attained self knowledge
rest are donkeys in human garb.
272
disease of percepn of world illusion doesn't cease except thru mastery of M which is it's only remedy.
abandon all other activities like pilgrimages, daan dharma, austerities and bring M under control.
for your ultimate good.
freedom when M ceases to be
insect relieved when pot broken
C ceases to be finite M
no birth death
272
C free from limitations of M = Inner Intelligence
the essential nature of No M
hence, not tainted by impurities of concepts and precepts
C awakened to Truth does not fall into concepts, precepts.
273
In the case of those who have been awakened by the study of scriptures, company of holy men, unceasing and vigilant practise of truth,
their C has reached the pure state of non objectiveness.
Hence one should forcefully uplift one's M from the state of ignorance and vacillation and apply it to the study of scriptures and to the company of holy sages.
Abandon impurity of objective percepn.
remain established in self knowledge
When one firmly rooted in Self knowledge
visha to amrit
274
To one who thus drinks the nectar of immortality ( amrit) in the form of self knowledge, the delight of sense pleasure becomes painful.
we resort to the company of only those who have attained self knowledge
rest are donkeys in human garb.
considering everything other than the ‘I’ (i.e. the Self) to be false and transitory, he shall always speak of himself as Brahman. There is nothing else for him to know other than his Self. Being thus ‘liberated while living’ (jivanmukta) he lives as one who has fulfilled himself.
.........
God cannot be realized until one has raga-bhakti.
One must love God. In order to realize God one must be completely free from worldliness and direct all of one's mind to Him.
"But some acquire raga-bhakti directly.
One must love God. In order to realize God one must be completely free from worldliness and direct all of one's mind to Him.
"But some acquire raga-bhakti directly.
.............
dry coconut ..Ramakrishna...gospel of ramakrishna
https://stevef99.blogspot.com/2018/07/notes-from-gospel-of-ramakrishna.html
@65%
"A man cannot get rid of body-consciousness as long as he is attached to worldly things and loves 'woman and gold'. As he becomes less and less attached to worldly things, he approaches nearer and nearer to the Knowledge of Self. He also becomes less and less conscious of his body. He attains Self-Knowledge when his worldly attachment totally disappears. Then he realizes that body and soul are two separate things. It is very difficult to separate with a knife the kernel of a coconut from the shell before the milk inside has dried up. When the milk dries up, the kernel rattles inside the shell. At that time it loosens itself from the shell. Then the fruit is called a dry coconut.
"The sign of a man's having realized God is that he has become like a dry coconut. He has become utterly free from the consciousness that he is the body. He does not feel happy or unhappy with the happiness or unhappiness of the body. He does not seek the comforts of the body. He roams about in the world as a jivanmukta, one liberated in life. 'The devotee of Kali is a jivanmukta, full of Eternal Bliss.'
dry coconut ..Ramakrishna...gospel of ramakrishna
https://stevef99.blogspot.com/2018/07/notes-from-gospel-of-ramakrishna.html
@65%
"A man cannot get rid of body-consciousness as long as he is attached to worldly things and loves 'woman and gold'. As he becomes less and less attached to worldly things, he approaches nearer and nearer to the Knowledge of Self. He also becomes less and less conscious of his body. He attains Self-Knowledge when his worldly attachment totally disappears. Then he realizes that body and soul are two separate things. It is very difficult to separate with a knife the kernel of a coconut from the shell before the milk inside has dried up. When the milk dries up, the kernel rattles inside the shell. At that time it loosens itself from the shell. Then the fruit is called a dry coconut.
"The sign of a man's having realized God is that he has become like a dry coconut. He has become utterly free from the consciousness that he is the body. He does not feel happy or unhappy with the happiness or unhappiness of the body. He does not seek the comforts of the body. He roams about in the world as a jivanmukta, one liberated in life. 'The devotee of Kali is a jivanmukta, full of Eternal Bliss.'
...........
"If a man loves God, even the slightest thing kindles spiritual feeling in him. Then, repeating the name of Rama but once, he gets the fruit of ten million sandhyas.
At the sight of a cloud the peacock's emotion is awakened: he dances, spreading his tail. Radha had the same experience. Just the sight of a cloud recalled Krishna to her mind.
"But who can have this spiritual awakening? Only he who has renounced his attachment to worldly things. If the sap of attachment is totally dried up in a man, the slightest suggestion kindles, his spiritual emotion. Though you strike a wet match a thousand times, it will not produce a spark. But if it is dried, the slightest rubbing will set it aflame.
"The bhaktas retain 'I-consciousness'; the jnanis do not. Nangta used to teach how to establish oneself in the true Self, saying, 'Merge the mind in the buddhi and the buddhi in the Atman; then you will be established in your true Self.'
"The Vedas speak of the 'seven planes' of mind. When the jnani's mind ascends to the fifth plane, he cannot listen to anything or talk of anything but God. At that stage only words of wisdom come from his lips.
...........................
"There are certain signs of God-vision. When a man sees God he goes into samadhi. There are five kinds of samadhi.
First, he feels the Mahavayu rise like an ant crawling up.
Second, he feels It rise like a fish swimming in the water.
Third, he feels It rise like a snake wriggling along.
Fourth, he feels It rise like a bird flying — flying from one branch to another.
Fifth, he feels It rise like a monkey making a big jump; the Mahavayu reaches the head with one jump, as it were, and samadhi follows.
.....................
The inner consciousness must be awakened through the grace of God. Through this awakening a man goes into samadhi. He often forgets that he has a body.
......................
"People of small intellect seek occult powers — powers to cure disease, win a lawsuit, walk on water, and such things. But the genuine devotees of God don't want anything except His Lotus Feet
The Mother showed me that occult powers are as abominable as the filth of that prostitute.
The Mother showed me that occult powers are as abominable as the filth of that prostitute.
..................
"Man should possess dignity and alertness. Only he whose spiritual consciousness is awakened possesses this dignity and alertness and can be called a man. Futile is the human birth without the awakening of spiritual consciousness.
..................
How firm his faith in God is! That man is a true man whose mind dwells on God. He alone is a man whose spiritual consciousness has been awakened and who is firmly convinced that God alone is real and all else illusory.
.............
As a result of the discrimination that Brahman alone is real and the world illusory, the aspirant goes into samadhi.
"In the samadhi that comes at the end of reasoning and discrimination, no such thing as 'I' exists. But it is extremely difficult to attain it; 'I-consciousness' lingers so persistently. That is why a man is born again and again in this world.
,...
But a man can realize God if he takes shelter under His vidyamaya and follows the path of righteousness. He who knows God and realizes Him is able to go beyond maya. He who firmly believes that God alone is the Doer and he himself a mere instrument is a jivanmukta, a free soul though living in a body.
"But a man who feels intense renunciation within doesn't calculate that way. He doesn't say to himself, 'I shall first make an arrangement for the family and then practise sadhana.' No, he doesn't feel that way if he has developed intense dispassion
................
Keshab Sen also said something like that. He said to me: 'Sir, suppose a man wants, first of all, to make a suitable arrangement of his property and estate and then think of God; will it be all right for him to do so? Is there anything wrong about it?' I said to him: 'When a man feels utter dispassion, he looks on the world as a deep well and' his relatives as venomous cobras. Then he cannot think of saving money or making arrangements about his property.' God alone is real and all else illusory. To think of the world instead of God!
...............................
"Can one attain knowledge of God by merely repeating the word 'God'? There are two indications of such knowledge.
First, longing, that is to say, love for God. You may indulge in reasoning or discussion, but if you feel no longing or love, it is all futile.
Second, the awakening of the Kundalini.
As long as the Kundalini remains asleep, you have not attained knowledge of God.
You may be spending hours poring over books or discussing philosophy, but if you have no inner restlessness for God, you have no knowledge of Him.
When the Kundalini is awakened, one attains bhava, bhakti, prema, and so on. This is the path of devotion.
First, longing, that is to say, love for God. You may indulge in reasoning or discussion, but if you feel no longing or love, it is all futile.
Second, the awakening of the Kundalini.
As long as the Kundalini remains asleep, you have not attained knowledge of God.
You may be spending hours poring over books or discussing philosophy, but if you have no inner restlessness for God, you have no knowledge of Him.
When the Kundalini is awakened, one attains bhava, bhakti, prema, and so on. This is the path of devotion.
.........
"In the beginning of spiritual life one goes by a roundabout way. One has to suffer a great deal. But the path becomes very easy when ecstatic love is awakened in the heart. It is like going over the paddy-field after the harvest is over. You may then walk in any direction. Before the harvest you had to go along the winding balk, but now you can walk in any direction. There may be stubble in the field, but you will not be hurt by it if you walk with your shoes on. Just so, an aspirant does not suffer if he has discrimination, dispassion, and faith in the guru's words."
"Devotion to God may be said to be 'green' so long as' it doesn't grow into love of God; but it becomes 'ripe' when it has grown into such love.
"A man with 'green' bhakti cannot assimilate spiritual talk and instruction; but one with 'ripe' bhakti can. The image that falls on a photographic plate covered with black film (Silver nitrate.) is retained. On the other hand, thousands of images may be reflected on a bare piece of glass, but not one of them is retained. As the object moves away, the glass becomes the same as it was before. One cannot assimilate spiritual instruction unless one has already developed love of God."
"A man with 'green' bhakti cannot assimilate spiritual talk and instruction; but one with 'ripe' bhakti can. The image that falls on a photographic plate covered with black film (Silver nitrate.) is retained. On the other hand, thousands of images may be reflected on a bare piece of glass, but not one of them is retained. As the object moves away, the glass becomes the same as it was before. One cannot assimilate spiritual instruction unless one has already developed love of God."
VIJAY: "Is bhakti alone sufficient for the attainment of God, for His vision?"
MASTER: "Yes, one can see God through bhakti alone. But it must be 'ripe' bhakti, prema-bhakti and raga-bhakti. When one has that bhakti, one loves God even as the mother loves the child, the child the mother, or the wife the husband.
"When one has such love and attachment for God, one doesn't feel the attraction of maya to wife, children, relatives, and friends. One retains only compassion for them. To such a man the world appears a strange land, a place where he has merely to perform his duties. It is like a man's having his real home in the country, but coming to Calcutta for work; he has to rent a house in Calcutta for the sake of his duties. When one develops love of God, one completely gets rid of one's attachment to the world and worldly wisdom
"One cannot see God if one has even the slightest trace of worldliness. Match-sticks, if damp, won't strike fire though you rub a thousand of them against the match-box. You only waste a heap of sticks. The mind soaked in worldliness is such a damp match-stick.
VIJAY: "How can one see God?"
MASTER: "One cannot see God without purity of heart. Through attachment to 'woman and gold' the mind has become stained — covered with dirt, as it were. A magnet cannot attract a needle if the needle is covered with mud. Wash away the mud and the magnet will draw it. Likewise, the dirt of the mind can be washed away with the tears of our eyes. This stain is removed if one sheds tears of repentance and says, 'O God, I shall never again do such a thing.' Thereupon God, who is like the magnet, draws to Himself the mind, which is like the needle. Then the devotee goes into samadhi and obtains the vision of God.
.............................
When the rays of this sun fall on the sandy plains of the self, the latter becomes flooded with the mirage, in the form of the great miraculous powers (mahasiddhis).
When this sun reaches the zenith of Self-realisation in the noon of Brahmic state, then the shadow cast by delusive knowledge in the form ‘I am the body’, vanishes (it remains under his feet) (6-10).
If one wishes to bring about early purification of the mind, one should not be sluggish in performing actions. If one wishes to purify gold, one should not neglect to burn it, in the crucible.
Just as with the moonbeams the mirage disappears or with the departure of childhood, the goblin does not remain an object of fear, or when the firewood is burnt it cannot be used as firewood, or a dream disappears as soon as one wakes up, so his mind does not entertain the notions of ‘I’ and ‘Mine’
If the sun enters a cave in search of darkness, he can never see it there, so he who has realised the Self sees no distinction between the object seen and the seer (406-410).
If the sun enters a cave in search of darkness, he can never see it there, so he who has realised the Self sees no distinction between the object seen and the seer (406-410).
Just as a woman from a good family leaves the homes of her parents and parents-in-law and follows her husband, so his intellect, discarding the notion of dualism, becomes absorbed in the meditation of the Self. He has eliminated the five sense-objects, which he had prized so long in the life, of acquiring the desired knowledge, in the same way as the withdrawal of the rays by the sun (at sunset) destroys the mirage
With the elimination of all actions, only the Self will remain behind and your intellect will become united with him like a chaste wife. So when your intellect will enter Me, with unswerving devotion, then your mind will resort to Me, casting off the other objects of thought. So you should act in such a way, that your mind will give up all other thoughts and remain steady in Me.
If you think over it, you will realise that what is inessential is illusory, and what is essential is eternal by nature.
Thus a mind undisciplined by Yoga is the source of misery, and for this reason it is best to control the senses.
If you think over it, you will realise that what is inessential is illusory, and what is essential is eternal by nature.
Thus a mind undisciplined by Yoga is the source of misery, and for this reason it is best to control the senses.
Only when the senses become restrained through the practice of Yoga, the mind, of its own accord, realizes the Self (361-365). When the mind turns away from the senseobjects and becomes introspective, it perceives the Self and identifies itself with the Self. Thereafter it experiences the kingdom of permanent bliss and become one with the self. Then the mind abides in the self beyond which there is nothing which is beyond the senses.
...............
276. As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realisation of the Atman.
360. The truth of the Paramatman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to noble souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state.
361. As gold purified by thorough heating on the fire gives up its impurities and attains to its own lustre, so the mind, through meditation, gives up its impurities of Sattva, Rajas and Tamas, and attains to the reality of Brahman.
362. When the mind, thus purified by constant practice, is merged in Brahman, then Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly to the realisation of the Bliss of Brahman, the One without a second.
363. By this Samadhi are destroyed all desires which are like knots, all work is at an end, and inside and out there takes place everywhere and always the spontaneous manifestation of one’s real nature.
364. Reflection should be considered a hundred times superior to hearing, and meditation a hundred thousand times superior even to reflection, but the Nirvikalpa Samadhi is infinite in its results.
365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions.
368. Living in a retired place serves to control the sense-organs, control of the senses helps to control the mind, through control of the mind egoism is destroyed; and this again gives the Yogi an unbroken realisation of the Bliss of Brahman. Therefore the man of reflection should always strive only to control the mind.
375. The extremely dispassionate man alone has Samadhi, and the man of Samadhi alone gets steady realisation; the man who has realised the Truth is alone free from bondage, and the free soul only experiences eternal Bliss.
Give up thy identification with such unreal things as the body, and fix thy mind on the Atman. For thou art really the Witness, Brahman, unshackled by the mind, the One without a second, and Supreme.
378. Fixing the mind firmly on the Ideal, Brahman, and restraining the external organs in their respective centres;
with the body held steady and taking no thought for its maintenance;
attaining identity with Brahman and being one with It – always drink joyfully of the Bliss of Brahman in thy own Self, without a break. What is the use of other things which are entirely hollow?
422. The result of knowledge should be the turning away from unreal things, while attachment to these is the result of ignorance. This is observed in the case of one who knows a mirage and things of that sort, and one who does not. Otherwise, what other tangible result do the knowers of Brahman obtain?
427. That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination.
.................................
Narada Parivrajaka Upanishad:
One desirous of bliss should dwell in this universe through the aid of Āṭmā alone, intent upon Āṭmā, free from desires, and without the desire of blessing (others).
One desirous of bliss should dwell in this universe through the aid of Āṭmā alone, intent upon Āṭmā, free from desires, and without the desire of blessing (others).
He becomes fit for salvation through the control of the organs, the destruction of love and hate and non-injury to beings.
It is the dictate of the Veḍas that the sign (of non-identification) itself is Kaivalya."
All Āṭmic knowledge is through ṭapas (only).
One who has neither given up vicious actions, nor controlled his organs, nor mastered his mind, nor given up longing after fruits of actions though the mind is undisturbed, nor brought his mind to one state (or point), will not attain this Āṭmā.
"So I shall tell you the means of destroying (these) sins. How could jñāna capable of giving moksha arise certainly without yoga? And even yoga becomes powerless in (securing) moksha when it is devoid of jñāna. So the aspirant after emancipation should practise (firmly) both yoga and jñāna. The cycle of births and deaths comes only through ajñāna and perishes only through jñāna. Jñāna alone was originally. It should be known as the only means (of salvation). That is jñāna through which one cognises (in himself) the real nature of kaivalya as the supreme seat, the stainless, the partless, and of the nature of Sachchiḍānanḍa without birth, existence and death and without motion and jñāna.
Place the left heel pressed on the anus, stretch the right leg and hold it firmly with both hands. Place the head on the breast and inhale the air slowly. Restrain the breath as long as you can and then slowly breathe out. After practising it with the left foot, practise it with the right. Place the foot that was stretched before on the thigh. This is mahābanḍha and should be practised on both sides. The yogin sitting in mahābanḍha and having inhaled the air with intent mind, should stop the course of vāyu (inside) by means of the throat-muḍrā, and occupying the two sides (of the throat) with speed. This is called mahāveḍha and is frequently practised by the siḍḍhas.
With the tongue thrust into the interior cavity of the head (or throat) and with the eyes intent on the spot between the eyebrows, this is called khecharīmuḍrā. Contracting the muscles of the neck and placing the head with a firm will on the breast, this is called the jālanḍhara (banḍha) and is a lion to the elephant of death. That banḍha by which prāṇa flies through Sushumnā is called uddiyāṇabaṇdha by the yogins. Pressing the heel firmly against the anus, contracting the anus and drawing up the apāna, this is said to be yonibanḍha. Through mūlabanḍha, prāṇa and apāna as well as nāḍa and binḍu are united and gives success in yoga: there is no doubt about this. To one practising in a reversed manner (or on both sides) which destroys all diseases, the gastric fire is increased.
Therefore a practitioner should collect a large quantity of provisions, (for) if he takes a small quantity of food, the fire (within) will consume his body in a moment.
Like a lamp in an air-tight jar which is motionless, so that which is seen motionless through the process of yoga in the heart and which is free from turmoil, after having been drawn from the nine holes, is said to be Āṭmā alone."
....
Sanyas:
For a Viveki or a man of discrimination, this world is a ball of burning fire.
You must show extreme contempt towards worldly objects. Treat all earthly possessions and sensuous enjoyments as dung, poison, dust and straw. Turn the mind away from them. Then only will you get Jnana.
The Bhagavata says that actual fire is not so dangerous, heated iron is not so dangerous, burning charcoal is not so dangerous, as the company of worldly persons!
All the so-called duties of the world have to be kicked away for the sake of that glorious state of Self-realisation.
...
firm in truth ..whose senses obey..self control
firmly fixed in truth ...sense of seperateness obliterated..jivanmukta
..
dull holds on to illusion
he appears to be a person but is not
i rest in Self alone. rest everything useless.
...
m = unwisdom.
hence should be purified with a lot of effort
.............
tuka
saintliness:
Tuka says: It is a life's bargain, and if you will not give your life to possess it, better be silent.
.....
...the idea of separateness of the Self from the body becomes stronger.
...
126. When meditation on the attributeless Brahman is mature it leads to Samadhi. This state of intense concentration at case leads on to the Nirodha state in which the distinction between subject and object is eliminated.
firm in truth ..whose senses obey..self control
firmly fixed in truth ...sense of seperateness obliterated..jivanmukta
..
dull holds on to illusion
he appears to be a person but is not
i rest in Self alone. rest everything useless.
...
m = unwisdom.
hence should be purified with a lot of effort
.............
tuka
saintliness:
Tuka says: It is a life's bargain, and if you will not give your life to possess it, better be silent.
.....
...the idea of separateness of the Self from the body becomes stronger.
...
126. When meditation on the attributeless Brahman is mature it leads to Samadhi. This state of intense concentration at case leads on to the Nirodha state in which the distinction between subject and object is eliminated.
...........
In short, he does not think anything more disgraceful than to get into such a body and assume name and form. The nausea which a sinless person feels for such a loathsome body is known as humility, but a shameless person derives great pleasure in it.
Just as the movement of a puppet comes to a stop with the snapping of the string (in the hand of the puppeteer), so his organs of action cease their activity, when he practises breath-control. Just as the rays of the sun cease after sunset, so his organs of sense cease to function with self-control.
In this way, all the ten senses become feeble and this is known as ‘absence of fickleness’ (181-185).
........
Spiritual Vigour
When a person longs to pursue the path of knowledge for God-realisation, he does not feel the lack of strength.
There is nothing so dreadful than immolation, but a chaste wife does not hesitate to enter the pyre of her dead husband.
In the same way, a person longing to attain his Lord, the Self, rejects sensuous pleasures like poison and treads the difficult path leading to the formless Brahman.
In this journey, he is not obstructed by precepts or prohibitions nor is he lured by the miraculous powers.
In this way, his mind is directed, of its own accord, towards the Supreme Self and this is known as spiritual vigour
17/16
austerity of the mind
The mouth which was used to give instruction on the scripture, does not now use the faculty of speech and observes silence. Just as the salt, when dropped in water, which is its original state, becomes merged in it, so the mind, having realised the Self, loses its essential nature. How then could emotions and other tendencies arise in such a mind? How could his mind rush along the road of the senses and reach the town of sense-objects? Then the tendencies of the mind become pure, in the way the palm of a person is free from hair (231-235). O Arjuna, when the mind reaches this state, it is said to possess the austerity of the mind.
.......
Just as the consumption of seeds puts a stop to further agricultural operation, so the relinquishment of the fruit of action, stops the future consequences of one’s action. Then the knowledge of Self dawns upon one, as a result of the purification of his mind and the ambrosial shower of the Guru’s grace, and it destroys the misery arising from the notion of duality.
If the sun enters a cave in search of darkness, he can never see it there, so he who has realised the Self sees no distinction between the object seen and the seer (406-410).
Just as a thing which catches fire becomes fire, obliterating any distinction between one who burns and one who is burnt, so when the notion of the action as separate from the Self and of the attribution of its agency to the Self disappears, then what remains is the pristine state of the Self
Will the Lord of this state ever think that he is the body? Will the flood of deluge identify itself with a brook? In the same way, how can one who has realised the Self identify himself with the body?
The whole world sees with reverence the self-immolation of a sati (on the pyre of her deceased husband) while she herself is unconscious of the fire, her own person and the spectators (436-440).
In the same way, he who is awakened to his real Self, and whose notion of being a seer has vanished along with the object to be seen, does not know what his senses are doing.
But the picture of false knowledge is painted on the canvas of ignorance, as a result of the famous three-fold cause (456-460). For this triad of knower, knowledge and the object of knowledge is the seed of and without doubt, the impulse to action.
Just as one sees one’s reflection in the mirror, so one who has attained the sattvic knowledge perceives the knowable, in the form of one’s knowledge.
Just as a woman from a good family leaves the homes of her parents and parents-in-law and follows her husband, so his intellect, discarding the notion of dualism, becomes absorbed in the meditation of the Self.
He has eliminated the five sense-objects, which he had prized so long in the life, of acquiring the desired knowledge, in the same way as the withdrawal of the rays by the sun (at sunset) destroys the mirage
No comments:
Post a Comment