Searching God.

 Searching God

All problems begin because one cannot hold on to the I.

Talks he of wonderful things of Unity, 

But dwells he in scores of multiplicity.

Is God without or within.

Start with within.

Then one day you will know he is 'With" you, not within.

A common man is like a lotus leaf.

All the satsangs do not drench him with purity even the least.

He is set in his ways, nice and firm. 

In duality and multiplicity.

But little does he realise that he does just the opposite of what he talks.

A novice searches for God in the clouds

An intermediate disciple searches for Him inside of him.

A mature one 'knows' He is "With" him,

He is him.

With the least doubt.

Because 'within too' is an exploration.

'Within' is doing. 

'With' is being.

By searching, you do.

By being, you be.

By being 'still', you be.

Said Raidas to Mira:

Be so still, so very still,

That you can hear the blood in your veins flowing.

A mature disciple will value this statement a million times.

What Raidas was telling her disciple,

Was the way to search God.

Stillness is being.

Being is sat.

'Sat' as apart from the rest which is 'asat.'

'Let the moss settle. 

The clear water of atma is found beneath the dark veil of maya.'

Was one of the visions of Ramakrishna.

Gondal sanduni neer sevije.

Neer sandun ksheer sevije.

Says Ramdas Swami.

Which means:

Separate the water from the moss.

And then separate the milk from the water.

Is the oil separate from the sesame?

Is the fire separate from firewood?

Are you separate from the Atma?

Then why do you search in vain?

Due to habit?

Purpose of tapa is to break this habit.

Oil is not separate from sesame.

Yet it has to be drawn out by intense tapa.

Knowing there is fire in firewood,

Shall not cook your meal.

The fire of tapagni has to be drawn out.

Intense efforts are required

By abhoring that and everything which is asat.

Ramakrishna says, 

Knowing there is butter in milk is Dnyan.

Being able to actually draw it out is Vidnyan.

Sant Dnyaneshwar was confused for a bit

When Vitthal gave him darshan.

He didn't know whether he was in front or behind him.

'Sabhayabhyantari'

Is what he realised in an instant.

Concepts of outside, inside vanished.

In the depths of an ocean, is there a spot where it ceases to be an ocean?

For a mature yogi, the ocean merges in a drop.

Mentioned Ramana, quoting Sant Kabir.

'Many know that the drop merges in an ocean.

Few know that the ocean merges in a drop.'

My quest for God?

Should it be a journey?

With meandering pathways?

Singing songs.

Dancing to the tunes of delusion?

Slicing and drawing strains of the meaning of the texts?

Would it show me the way?

Or would it suffice simply holding on to I?

Ramana gave the mantra as I

Confirmed Sadhu Om

Then no other mantras are required.

Of the 4 mahavakyas;

Tattvamasi is one.

They say for a mature one, 'tat' is enough.

But those who cannot quickly understand,

'ma' and 'asi' are added.

There has never been a moment I have not experienced Reality, Sat.

Because I am That.

I am incapable of not experiencing Sat or Reality.

jisme ramoge woh Ram

jismehi ram sakte ho wohi Ram.

Kyonki a-ram naamki chees hai hi nahi, is duniya mein.

So what choice do you have?

But dwell in Ram.

Can you find a star which is not in the sky?

Jisme ramana karoge wohi Ramana.

What other choice do you have?

Guru is never embodied.

Jo ram, woh Ramana.

Mind purified of its dross;

satsang, niha sanga, nirmohi. (verse 9 bhaja Govidam)

A nirmohi 'mana' is the one which has lost its tendency to 'seek' sense objects.

A nirmohi 'mana' leaps to 'nischala' very very naturally and spontaneously.

As if it has no choice.

 That nischala state is tantamount to Jivan mukti.

Nischala is 'Achala'

In that state of the fruition of tapa is the Arunodaya of Dnyana.

Aruna Achala.

But chala doesn't become Achala without intense Tapa.

Achala itself is the Aruna - the rising of knowledge.

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