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At the feet of God
99 Pgs pdf
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II. TALKS WITH THE MOTHER AND HER SOLUTIONS OF THE CHILD’S DIFFICULTIES - 1 -
Q: What is the goal?
A: To attain Ram.
Q: What is self-surrender?
A: Resignation to the Will of God.
Q: How can we attain this?
A: By continued remembrance of God.
Q: What is Ram?
A: He is at once Light, Love and Bliss. He is the only eternal Truth.
Q: Where can we seek Him?
A: Seek and find Him in ourselves and in the whole universe about us.
God has manifested Himself as the universe. The one supreme Paramatman, who is by nature formless, and without qualities and ever existent, has assumed the variety of forms that we see in the universe. Let us see Him in all things and beings as the One Imperishable Reality.
Q: What is the result of self-surrender?
A: Self-surrender brings pure everlasting bliss.
Q: How?
A: When the human will is given up for the Divine Will, all the responsibility of the instrument - the devotee - ceases and the consciousness of the individual ego is merged in the Divine consciousness.
Then all his actions, thoughts and words emanate from the Divine source, leaving him entirely free from all doubts, desires and bonds.
In fact, the devotee becomes filled with supreme bliss, on which alone his mind constantly dwells. The ego being absent, there is nothing on which his actions, words and thoughts can leave any impression. He is now free from all sin and sorrow. He is merely a witness, dispassionate and blissful, of the grand play or Lila of God - the universe and all that is in it.
Q: Can we see God?
A: Yes, we can see Him in His works; in His manifestation He pervades all. There is no place where He is not. Every object is none other than He.
Q: If God is one why does He appear in different names and forms?
A: The One has appeared as many for the working out of His Lila or play.
Q: What underlies the appearance of many?
A: The qualities, Satwa, Rajas and Tamas. The objects appear different accordingly as any one of these qualities is predominant in it.
Q: What relation do these qualities bear to our complete resignation to the Will of God?
A: In the condition of perfect resignation to the Will of God, the devotee rises above the three qualities and becomes essentially Divine.
He becomes a mere instrument in the hands of the Almighty God.
He then fulfils the work of God; he is made to exist only for that purpose.
Truly he is then an incarnation of God Himself as Sri Krishna, Jesus Christ, Mohammed, Buddha, Sri Krishna Chaitanya and other Mahapurushas
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Shlok/ Verse # 34 from “Shri Manache Shlok”
Shloka in Marathi (Verse in the Marathi language)
उपेक्षा कदा रामरूपी असेना ।
जिवा मानवा निश्चयो तो वसेना ।
शिरी भार वाहेन बोले पुराणी ।
नुपेक्षी कदा राम दासाभिमानी ।।३४।।
Shloka/verse in English
Upeksha kada raam roopii asena
Jiva manava nishchayo to vasena
Shiri bhaar vaahen bole purani
Nupekshi kada raam daasabhimaanii — 34
Meaning
Lord Rama does not have an attitude of neglecting his true devotees. Individual human beings do not possess the determination needed to follow the principles of Lord Rama.
But Lord Rama will carry the burden for those who abide by his qualities. The Puranas stand testimony to this fact.
..
Q: O Mother, Your name is Ram. What is Your form since name and form always go together?
A: I am without name and form. To realise me, as without these, O Ramdas, you have first to assume me as having them.
Q: You are one, but the universe is full of diversity; it is made up of millions of forms. How is this, Mother?
A: I am one, formless and nameless. I choose to be many. Hence I have to assume forms without which I cannot be many.
Q: You are eternal, but how is it that Your forms are perishable?
A: It is as it should be. When One is real, many must be unreal. So form is born, remains for a time and then dies: birth, change, growth and dissolution - that is the nature of forms.
Q: How can You exist, O Mother, when Your forms perish?
A: Just as, child, the gold remains even after the ornament is melted, during which process it loses its form, as also in the case of a lump of ice, which loses its form under heat, but the water, of which it is made, remains.
Q: Why did You wish to be many? A: I desired to have a play, and a play cannot be, unless there be more than one. Hence I had to manifest myself as many.
Q: What do You gain by this play?
A: Anandam - supreme bliss.
Q: How can You speak of bliss, O Mother, when the world is seen to be full of misery?
A: Understand, my child, it is I myself acting as miserable, happy, angry, etc.
Q: How can You be acting as miserable and remain unaffected at the same time? A: Acting is always an appearance; it does not affect the actor. An actor pretends to be weeping while all the time he remains internally, at heart, unmoved. So also with all other feelings and emotions.
Q: What is this play of Yours made of?
A: It is made of three qualities, Satwa, Rajas and Tamas - harmony, activity and dullness.
Q: How is variety seen in this diversity?
A: By countless modes of combinations of these three qualities. These three Gunas make together what is called Prakriti.
Q: O Mother, are You separate from Prakriti?
A: O child, Prakriti exists because of me, but I am not in Prakriti.
Q: Is Prakriti eternal? A: Individually not, but collectively she is. Bear in mind always that Prakriti has only a relative existence and not absolute. I am the only Absolute.
Q: If sorrow and pain are unreal, why should there be sympathy, compassion, charity, love, truth, goodness, purity and such virtues in this world?
A: Realisation of the state in which this world is witnessed as a play, can be attained only by recognizing me as one, appearing as many. The three Gunas have to be transcended before absolute unity is realised. Now this oneness is attained only through the practice of universal love, purity, truth, compassion and charitable deeds.
Q: What is this realisation?
A: This realisation makes you only a blissful witness of the play of the three Gunas and thus remain always free from all the effects of pleasure and pain and other pairs of opposites, yourself, untouched and unaffected. Then it is that you will have realised the fact, ‘You are as myself’.
Q: O Sriram, O Mother, You have made Ramdas assume Sannyas with the object of consecrating his whole life - in thought, word and deed - to You and to You alone. You have also blessed him with the realisation that You are the sole doer, and that Your will alone is supreme. Now if Ramdas’ mind wanders, who is responsible? How is it, O Mother, You allow Your child’s mind to wander?
A: All, all is Myself, O child; wherever your mind wanders, it wanders in Me and rests on Me.
Q: True; but why then the thought in Ramdas that it wanders? It shows that Ramdas is still not firm in his faith that You are all; otherwise he would not say his mind wanders. Why have You kept him, O Mother, so weak in faith?
A: When you say it wanders, my child, it is only an expression of a process which you cannot understand. I am permeating, pervading through, all; in fact I am everything. All forms are Myself. All acts are Myself; all thoughts are Myself. You cannot reason why and how this is so; but it is the one great Truth. You cannot comprehend it; but you can realise it.
Q: Why should Ramdas not comprehend it?
A: Because it is a thing beyond understanding, beyond the range of the intellect.
Q: Then explain, O Mother, why should there be an intellect at all and what are its functions?
A: The intellect exists, O Ramdas, only to know that you do not know anything.
Q: Now what is this life?
A: Know once for all that it is only a dream. I am one indivisible, eternal, formless Being. You also are the same. To realise this, you have, for a time, to assume that I am the sole doer and that I am all forms; but really I have neither form, nor am I the doer.
Q: What are you then?
A: I am simply incomprehensible and cannot be described in words. This also is merely a dream, that you question and I reply. There are no two but only one, one always.
Q: You say, O Mother, that this life is a dream; but things appear so real, especially pain and misery.
A: They only appear so, child; just as a mirage appears real; they have no real existence.
Q: But the pain is felt; it cannot be avoided; under pain a man cries.
A: So also you cry with pain or fear in your dreams; but after waking you appear so silly in your own eyes for having done so. Your experience there is as unreal as your experience here.
Q: But how to realise this truth?
A: Either by directly recognising yourself to be that which is always free from all pleasure and pain, or, before reaching this state, by realising yourself to be all bliss itself without a touch of pain.
Q: What about pain then?
A: Pain will be no pain to you. It will not affect you at all, or it will be felt as pure bliss.
Q: How to realise this?
A: Meditate always on Me as eternal peace, or as bliss, or as both; then you will have both peace and bliss under all conditions.
Q: What is this state of bliss or peace?
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A: This state is beyond Dwandwas, beyond the three Gunas, therefore eternal in nature, with two apparent aspects, the positive and the negative ones. The positive aspect is bliss, the negative one is peace.
Q: How can one attain the positive aspect or bliss?
A: Bliss can be enjoyed only by partially accepting the illusion of the universe as existent. It exists only for a short time. Take it as a form assumed by Me for the sake of play or Lila, and take yourself also as a form of Mine.
Q: Now, how to attain peace?
A: Peace is complete absorption of your mind in Me.
For then there is no play to witness.
You discard it entirely as illusion. By stilling all your senses and the activities of your mind, you merge in unshakeable and eternal peace.
Q: Which is the better state; of peace or of bliss?
A: Both are equally good.
Q: What should your child choose?
A: All are My children; let them have bliss as long as their body lasts and then let them enter into peace.
Q: What must be done to attain bliss?
A: Take the whole universe as Myself. First have intense love for Me; then that will be for the universe as well; because I am the universe itself. Move in it, feeling yourself one with it, i.e., one with all things and beings in it. The result of this union through love is bliss.
Q: How is peace attained?
A: By merging yourself in Samadhi which is complete absorption in Me.
Q: Can one have the experience of both states?
A: Yes, one can remain either in eternal peace or in eternal bliss, as one chooses.
Q: Then this world is both a play and a dream?
A: It is neither a play nor a dream; it is simply nothing; only I am.
Q: You are a puzzle then, O Mother. What is the solution of it?
A: The only solution is to say, “I am a mystery.”
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Q: What is Jnana?
A. Jnana is the realisation that I alone am real, that I am one, indivisible, eternal Truth, that I am seated in the hearts of all beings, that I am the sole doer.
This Jnana drives away ignorance, and along with it the ego.
It is then realised that diversity is only apparent. All these varied forms which are inconstant, transient and perishable are only the manifestation of one everlasting Reality.
Q: What is the attitude of a Jnani towards the world?
A: A Jnani sees Me everywhere as everything. “That Thou art - all art Thou - O Mother” - he says.
Q: Who is a Bhakta?
A: Bhakta is My devotee who has attained Jnana.
Q: What is the attitude of a Bhakta towards You?
A: “He is distinct from Me, but ever united with Me.” I am in Him and He is in Me. He seeks My fellowship, My company, and worshipping Me through love receives in return My boundless love
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Q: What is self-surrender?
A: Complete and unqualified submission to the Divine will is self-surrender.
Q: How to attain this?
A: Realise once for all that the Divine will alone is the reality, the sole truth, and that that will alone prompts, actuates, guides, leads, and works in all beings, in all creatures, in all things in this world;
that your thoughts, words and deeds are the thoughts, words and deeds of that Divine Power that resides in, and permeates, your whole being.
Know that you are entirely under the control of that beneficent, ever-active, all-loving and all powerful eternal Power.
Q: But doubts arise. How to prevent them?
A: Doubts signify that the surrender is not complete.
You have to give them up. Rise above the body consciousness and your doubts vanish. Remain in this state always in waking, dream and sleep states.
Q: How to rise above the body consciousness?
A: By making your mind dwell always on Sriram, who is eternal, who is without form, who is one, one sole Truth.
Q: What about the movements and actions of the body?
A: The movements and actions of the body, then, take place spontaneously without the mind taking any notice of them, without its planning for, or calculating on them. Then actions leave no impression on the mind. Impressions on the fettered mind give rise to doubts. Let the mind find its freedom, purity, peace and bliss in Sriram.
Q: Then how can the Divine will be working?
A: When you dwell always in the one concentrated - nay, intoxicated - state, in Sriram, and all your actions resolve into a perfect harmony, then it is that the Divine will of Sriram works in you.
You do not now offer any resistance to the free play of His will.
You are in perfect tune with Him.
He is ever pure.
He is ever free.
So your actions, your words, your thoughts become pure and harmonious.
Now your self-surrender is complete.
Q: What is necessary, first and last, for perfect self-surrender?
A: Unshakeable faith in Sriram and His will.
Nothing short of this.
Take thorough refuge in Him.
Give up all fear, all anxiety, all doubts, all thoughts of weakness.
You have put yourself under the guidance and control of an all powerful being.
Let Him do what He pleases with you.
Give up ‘I and mine’!
Make no plans.
Let nothing of the past and future disturb you.
Sriram is the sole doer, and you are His child, His servant.
Your ‘I and mine’ has no existence.
It is all He, He alone.
Submit, resign, surrender yourself to Him.
Be always cheerful, peaceful and blissful.
In this state you should always remain.
This is your goal.
Sriram is always in you and you are always in Him.
He and you are one.
This is the Truth.
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42 All is Ram
The seer is Ram, seeing is Ram,
the object seen is Ram;
the knower is Ram, knowledge is Ram,
the object known is Ram;
actor is Ram, action is Ram, the acted upon is Ram, Ram is the sole doer.
Ram has assumed the illusive forms of every being and every object in the universe.
Surely Ram has manifested Himself in the form of the whole universe.
Ramdas has surrendered himself to the will of Ram.
Ramdas lives, moves and has his being in Ram. Ram lives, moves and has His being in Ramdas. Ramdas is another name for Ram.
‘One’ is the reality; ‘two’ is unreal.
Das and Ram are one; therefore the combination, Ramdas, is equal to Ram. The eternal union of Ram and Das! The eternal oneness! It is the grandest truth.
Rely only on Ram. Ram is the sole doer. He is the only sovereign Lord over all. He makes and unmakes things. He brings things into birth, protects them and destroys them. He is all in all.
Feel always that you are His child and servant and that He is both your mother and master at once. You are ever under His protection. Live secure, confident and happy. All conditions in which you are placed are good, since they are brought about by your loving mother and master. Every incident in your life has been beautifully arranged, planned and worked out by Him. Have no cares; do all things as commanded by Him.
Your false responsibility must cease.
A man who has surrendered himself to God is happy beyond measure, for he has found the fountain of eternal bliss within himself.
Seek and find out this centre of bliss, Ram.
..
4. RAM THE SOLE REFUGE OF BHAKTAS
O Ram, You are the Sole Refuge of all who always meditate upon You.
You pervade all the worlds. You are all light, all love, all bliss.
To engage the mind at all times on You is to attain perfect peace.
To those Bhaktas who have surrendered themselves to You, You are all kindness, all love, all mercy, all forgiveness.
When once Your devotee lays himself in all humility at Your feet, You are his sole guide, protector and giver of all joy.
Such a Bhakta is blessed indeed; for You manifest Yourself in him, and, making him a mere instrument in Your Divine hands, You Yourself work through him, talk through him, think through him; Your mighty power wields him, to fulfill Your Divine purpose. Such a devotee is ever immersed in Samadhi, i.e., in complete union with You; that again means that he is enjoying an everlasting bliss - unconditional, unlimited, imperishable bliss.
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5. MOTHER AND MASTER Realise God as your Divine Mother. Realise God as your supreme Lord and Master. As a child of God, receive His unbounded love and ever-ready protection. As a servant of God, be ever willing to obey His commands and serve Him in all humility and faith.
* * * *
Whenever you receive anything, it is the fond and loving mother, Ram, that gives it. Whenever you serve anybody, it is the kind and merciful master, Ram, that you serve. So you are to Ram both a child and a servant, and He is to you both a Mother and a Master.
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Give up everything, sacrifice everything,
forsake everything, abandon everything, for the sweet, nectar-like love of Ram.
It is so precious, it is so mighty, it is so blissful.
O Ramdas, swim in it, dance in it, be thoroughly mad with it.
There is no gain higher than this love;
no achievement greater than this love; no attainment more desirable than this love.
Therefore, Ramdas, live for ever and for ever in the ecstasy of this maddening love.
..
10. SEE RAM EVERYWHERE
To realise God is to see Ram everywhere, in all things, in all beings, in all feelings, in all thoughts, in all actions, in all impulses.
The mind itself is Ram, the body is Ram; the Atma is Ram, the ten senses are Ram; the twenty-four Tatwas are Ram. All, all is Ram.
Good and bad, heat and cold, joy and sorrow, love and hate - all, all is Ram.
Man, woman, beast, bird, tree, hill, stars, moon, sun, earth, the tiniest particle of dust, animal, plant - all, all is Ram. Be sinless, be pure, be holy, be peaceful; be truth, love, light and bliss. Be intoxicated with Ram; nay, mad with Ram. And this is the supreme Wisdom and Truth. Live in God. Live in God.
18. RIGHT PATH
What is the right path?
It is the path of self-suffering,
self-mortification,
self-sacrifice and finally self-surrender
that leads the devotee to the highest goal, God - Love - Ram.
While on the path, tread upon the thorns bravely; jump over the obstacles fearlessly; overcome all obstructions boldly; face dangers courageously; march onward and faint not - “stop not till the goal is reached.”
Give up the ego, crush it out, and go forward to embrace the Lord Ram. The ego sets up the thorns, the obstacles, the obstructions and the dangers along the path. With the Lord’s help fight out this ego, and come out victorious; then unending, uninterrupted bliss and freedom are thine.
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First the repetition of Ram’s name;
then the realisation of His presence in all things and beings;
lastly the state of Samadhi,
in which names and forms are dropped – a state of bliss and peace – and the Eternal is attained.
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To increase Bhakti, three things are necessary:
1. Constant repetition of Ram’s name.
2. To see Ram in all objects and beings.
3. To undergo all difficulties and sorrows in a spirit of resignation and renunciation.
..
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A restless mind is Maya.
A peaceful mind is Ram
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In the quest of God
136 pdf pgs
To wake up from this illusion of forms is to realise at once the Unity or Love of Ram.
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Glimpses of divine vision
pdf pgs 110
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Life, in every condition can be lived in freedom and joy, provided the soul within remains unattached to external forms of life.
When the flow of life becomes spontaneous, it is always surcharged with the glory of pure love and service.
What a splendid gift is human life!
The man who does not behold the finger of God working in all events and happenings experiences needless suffering.
Therefore, peace and contentment belong only to those who have submitted, in all the vicissitudes of life, to the supreme will of God
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To think of Him, to meditate on Him, to repeat His name, to talk of Him, to write of Him, is to realize Him, to realize and attain this love. Through love alone you have to reach Him. He is without form and name.
THE TRUE VISION
The true vision means the vision of the Reality within.
The man of ignorance is ever busy clinging to external forms for support.
So long as a man does not see the great Truth he is in search of, within himself, he can never know peace.
Aim at the universal vision, i.e., behold the manifested universe as the very form and image of the Lord seated in your heart.
Transcend all names, forms, lights, sounds etc., and merge yourself in the infinite ocean of divine peace and joy.
Rise above the body idea, the Gunas and all mental states and enjoy the bliss and freedom of immortality. You and the supreme Lord are not different. You are His essence, nay His very form, because there is none and nothing but He. This is the truth. Realize.
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When you have once taken complete refuge in God, you ought to give up all doubts and worries.
You have to consider that, whatever way He decides the course of events in your life, it is always for good.
Worldly honour and disgrace have no bearing on His decisions.
You must freely and unreservedly put yourself in His hands.
He can never come to your rescue if you do not cease from worrying and restlessness.
Self surrender means a state of perfect peace and calmness, attained through complete submission to the Divine Will.
Fears and anxieties cannot affect you in all your undertakings, provided you are sure and firm in your faith.
God is the great provider and he who trusts Him is never lost.
Only you have to tune your will with His will,
mingle your consciousness with His divine light and wisdom,
merge your life in His eternal existence;
then you are perfectly safe in all situations of life.
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Realization of God is the fruit of self-surrender,
i.e., handing yourself over to Him totally with the result that you have no care or anxiety left to harass your mind.
So long as you are impatient and fretful, you push away from you the goal of attainment. Be calm and self-sufficient, and you are face to face with your ideal.
The end of all Sadhanas is total self-surrender which means giving over your individual life into the complete control and guidance of the supreme Lord
and thus remain ever in a state of perfect oneness with Him.
It is He alone, within you and without you, that makes you act every part in this world-game.
Realize this and be free from all bondages, and enjoy the ecstasy and peace of immortality
Complete surrender to God denotes the divinisation of life.
In this life there is neither acceptance nor rejection.
Life must flow spontaneously like a river.
Whatever act you do will, in this condition, be utterly divine.
Don’t have any misgivings or doubts.
Push on until the great Truth within you reveals itself in all its glory through every part of your being.
This is the attainment and this is the goal.
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In search of papa
65 pdf pgs
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“Ramdas never joined any organization for his spiritual growth.
Guru within him mysteriously guided him and made everything easy for God-realization.
Then he found that the best rules to be followed were those which this inner Guru set for him from time to time. It is clear that our guide in such matters must be the Guru within us and not without.”
Just like a tree brings out a beautiful flower in a wild forest not nurtured and nourished in a traditional way, Papa also scaled the heights by not relying on the traditional ways.
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14. Individual Will Has No Place In One's Life Spiritual
“Really, man has no will of his own.
There is only one Divine will at work everywhere and in all.
It is a mistake to think that we, as individuals, have got any power to do anything.
God is behind everything.”
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20. Witness Consciousness Dissolves The Mind
“Really, to stand apart from mind and watch its activities, is a blissful exercise.
The moment the dissociation becomes complete, that is to say,
one's identification with the watcher or the witness becomes perfect,
that very moment the mind dissolves, and you attain Samadhi, i.e., absolute peace and bliss.”
Papa further clarifies thus:
“Be a witness to all movements.
Detach yourself from them and become the observer of them;
then you will realize that you are the eternal witness and the body is not yourself.
The watcher is the real you – the Self Immortal.”
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Mundane to spiritual
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222. Eschew siddhis.
When the Kundalini is awakened and rises to higher chakras, the Sadhaka gets different experiences like ashta bhavas or ashta siddhis and finally realisation.
Ashta bhavas mean different expressions of one’s emotions during Japa or Dhyana — a Sadhaka gets horripilation;
he sheds tears profusely; sometimes he laughs, sometimes cries; sometimes he goes into trances, etc.
These bhavas can give some joy to the Sadhaka but one should not crave for such experiences, as they will not help further progress.
When such powers come, the Sadhaka should pray to the Guru to free him from such experiences and lead him straight to the supreme realisation.
246. No need to be attentive to Kundalini.
There is no need to be attentive to Kundalini. Your spiritual practice will itself take care of the Kundalini and raise her to the supreme heights.
You may continue with your regular meditation for longer periods and try to keep that awareness even when you are moving about. The calmness and peace you experience while in meditation is an encouraging aspect. Carry on with your spiritual practice with more and more intensity
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