From dd8:
This incense of vichara will clear the intoxication of thought. The assembly will function in order. As this incense of vichara increases more and more, those assembled will take leave.
When the bell of ‘abidance’ rings, mind will finally disappear.
All that incense of vichara transformed into light, you will abide as yourself, alone and blessed.
“‘Therefore, you should not give up even for a moment this ‘Self-Enquiry’ of ‘Who am I?’
With the progressive increase of vichara, jagrat and swapna will merge in sahaja nirvikalpa samadhi.
All sleep will become kevala nirvikalpa samadhi.
...............
Bhagavan said, “It depends on the superiority of the path one pursues.
Unless a person has finished (in this or previous births) the other paths, he will not pursue the jnana path.
.........
The visitor also asked, “When a man realises the Self, what will he see?”
Bhagavan replied, “There is no seeing. Seeing is only Being. The state of Self-realisation, as we call it, is not attaining something new or reaching some goal which is far away, but simply being that which you always are and which you always have been.
All that is needed is that you give up your realisation of the not-true as true.
All of us are realising, i.e. regarding as real, that which is not real. We have only to give up this practice on our part. Then we shall realise the Self as the Self, or in other words, ‘Be the Self’.
At one stage one would laugh at oneself that one tried to discover the Self which is so self-evident. So, what can we say to this question?
“That stage transcends the seer and the seen. There is no seer there to see anything.
The seer who is seeing all this now ceases to exist and the Self alone remains.”
........
“There is a stage in the beginning, when you identify yourself with the body, when you are still having the body consciousness. At that stage, you have the feeling you are different from the reality or God, and then it is, you think of yourself as a devotee of God or as a servant or lover of God. This is the first stage.
The second stage is when you think of yourself as a spark of the divine fire or a ray from the divine Sun. Even then there is still that sense of difference and the body-consciousness.
The third stage will come when all such difference ceases to exist, and you realise that the Self alone exists.
There is an ‘I’ which comes and goes, and another ‘I’ which always exists and abides. So long as the first ‘I’ exists, the body-consciousness and the sense of diversity or bheda buddhi will persist.
Only when that ‘I’ dies, the reality will reveal itself.
........
“By enquiring from whence and how does this small ‘I’ arise.
The root of all bheda buddhi is this ‘I’.
It is at the root of all thoughts.
If you enquire where from it arises, it disappears.”
.........
Mrs. C. then asked, “Am I not then to say (in answer to my own question ‘Who am I?’) ‘I am not this body but a spirit etc.’?”
Bhagavan then said, “No.
The enquiry ‘Who am I?’ means really the enquiry within oneself as to where from within the body the ‘I’-thought arises.
.........
If you concentrate your attention on such an enquiry, the ‘I’-thought being the root of all other thoughts, all thoughts will be destroyed and then the Self or the Big ‘I’ alone will remain as ever.
You do not get anything new, or reach somewhere where you were not before.
When all other thoughts which were hiding the Self are removed, the Self shines by itself.”
......
“Now you consider you are making an effort and uttering ‘I’, ‘I’ or other mantrams and making meditation. But when you reach the final stage, meditation will go on without any effort on your part.
You can’t get away from it or stop it, for meditation, japa, or whatever else you call it, is your real nature.”
........
The Only Way:
Bhagavan: Exactly. So, to see where from this ahamkara rises and to go back to its source is the only way.
You wanted the way. This is the only way, to go back by the same way by which you came.
..........
Bhagavan replied, “If you go, you go away. That is all. There is nothing more. You won’t come back. Because you asked ‘which way?’, I said ‘The way you came’. But who are you?
Where are you now and where do you want to go, that one may show the way?
All these questions will have to be first answered. So the most important thing is to find out who you are. Then all else will be solved.
.....
The pure mind attains jnana, which is what is meant by salvation.
So, eventually jnana must be reached, i.e. the ego must be traced to its source.
Sam: Dnyana must be reached = Ego must be traced to it's source.
.......
But to those to whom this does not appeal,
we have to say sat karmas lead to chitta suddhi, and chitta suddhi will lead to right knowledge or jnana, and that in its turn gives salvation.”
356
....................dd8 ends.................................................................
dd1:
Tulsidas ... He was mad after Hari alone and took interest in nothing else.
When this portion was being read out, Bhagavan said, “I was somewhat like this at Madura.
.....
He was so God-mad at Madura.
.......
All that is meant is, we cannot by our own buddhi, unaided by God’s grace, achieve realisation of Self. I added, “Bhagavan also says that even that grace does not come arbitrarily,
but because one deserves it by one’s own efforts either in this or in previous lives.”
......
The story of Ashtavakra Gita is intended to teach that for getting Brahma jnana all that is necessary is to surrender yourself completely to the guru,
to surrender your notion of ‘I’ and ‘mine’.
........
If these are surrendered, what remains is the Reality.
........
The moment when ego is completely surrendered, the Self shines.”
Proceeding, Bhagavan quoted the last two lines of the following stanza from Yoga Vasishta:
which state that unless the cloud of the ‘I’ or ‘ego-sense’ which covers the moon of the Divine consciousness (chidakasa) is removed,
the lily of the heart which knows nothing of the sense of ‘I’ (ahankara) will not open out in full bloom
Bhagavan also added,
“We have to contend against age-long sanskaras. They will all go.
Only, they go comparatively soon in the case of those who have already made sadhana in the past, and late in the case of the others.”
.........
Q:
“How to direct the prana or life-current into the sushumna nadi, so that as stated in Ramana Gita we could achieve the severance of the chit-jada granthi?”
Bhagavan said,
“By enquiring ‘Who am I?’”
.......
“The yogi may be definitely aiming at rousing the kundalini and sending it up the sushumna.
The jnani may not be having this as his object.
But both achieve the same result, that of sending the Life-force up the sushumna and severing the chit-jada granthi.
Kundalini is only another name for atma or Self or sakti.
We talk of it as being inside the body, because we conceive ourselves as limited by this body.
But it is in reality both inside and outside, being no other than Self or the sakti of Self.”
..........
Desai: How to churn up the nadis, so that the kundalini may go up the sushumna?
Bhagvan: Though the yogi may have his methods of breath-control, pranayama, mudras, etc., for this object, the jnani’s method is only that of enquiry.
When by this method the mind is merged in the Self, the Self, its sakti or kundalini, rises automatically.
.........
Removal of the notion that we have not realised the Self is all that is required.
We are always the Self. Only, we don’t realise it.
.......
Your real nature is always there.
Your meditation, etc., come only temporarily.
Reality being your Self, there is nothing for you to realise
......
All that is required is that you should give up regarding the unreal as real, which is what all are doing.
The object of all meditation, dhyana or japa is only that, to give up all thoughts regarding the non-Self,
.....
V Imp:
Guru’s Grace is always there.
You imagine it is something, somewhere high up in the sky, far away, and has to descend.
It is really inside you, in your heart.
The moment (by any of the methods),
you effect subsidence or merger of the mind into its source,
the Grace rushes forth,
spouting as from a spring,
from within you.
........
What the bhakta calls surrender, the man who does vichara calls jnana.
Both are trying only to take the ego back to the source from which it sprang and make it merge there.
.....
So you must turn inward and see where the mind rises from.
Then it will cease to exist.”
........But instead of setting about saying there is a mind, and I want to kill it,
you begin to seek the source of the mind, and you find the mind does not exist at all.
The mind, turned outwards, results in thoughts and objects.
Turned inwards, it becomes itself the Self.
Such a mind is sometimes called Arupa mana or Shuddha mana.”
........
Bhagavan: That passage refers to jnanis. Whatever they may be doing, there is no break in their samadhi state. Their bodies may be engaged in whatever activities they were intended by prarabdha to go through. But they are always in the Self.
......
“The jnani sees he is the Self and it is on that Self as the screen that the various cinema-pictures of what is called the world pass.
He remains unaffected by the shadows which play on the surface of that screen.
“See with the physical eye, and you see the world.
See with the eye of realisation, and everything appears as the Self.
.............dd1 ends............
dd2:
One performs all sorts of penances to become what one already is.
All effort is simply to get rid of this viparita buddhi or mistaken impression that one is limited and bound by the woes of samsara.”
......
Later Bhagavan said,
“The spark of jnana will easily consume all creation as if it were a mountain-heap of cotton.
........
And this knowledge that there is nothing but God or Self, that I and mine don’t exist and that only the Self exists, is jnana.”
..
Bhagavan said, “Talking of all mantras, the Brihadaranyaka Upanishad says ‘Aham’ is the first name of God. The first letter in Sanskrit is A ëAí and the last letter Ha ‘h’ and ‘Aha’ thus includes everything from beginning to end.
The word ‘Ayam’ means that which exists, Self-shining and Self-evident. ‘Ayam’, ‘Atma’, ‘Aham’, all refer to the same thing. In the Bible also, ‘I am’ is given as the name of God.”
...
Bhagavan:
All depends on a man’s pakva,
i.e. his aptitude and fitnes
......
Bhagavan replied,
“When we have vikalpas and are trying to give them up, i.e. when we are still not perfected, but have to make conscious effort to keep the mind one-pointed or free from thought it is nirvikalpa samadhi.
When through practice we are always in that state, not going into samadhi and coming out again, that is the sahaja state.
In sahaja one sees always oneself.
He sees the jagat as swarupa or brahmakara. What is once the means becomes itself the goal, eventually, whatever method one follows, dhyana, jnana or bhakti.
Samadhi is another name for ourselves, for our real state.”
.......
If you believe in God and His niyati working out everything, completely surrender yourself to Him and there will be no responsibility for you.
Otherwise, find out your real nature and thus attain freedom.
............
Surrender is complete only when you reach the stage ‘Thou art all’ and ‘Thy will be done’.
The state is not different from Dnyana.
In soham there is dvaita.
In surrender there is advaita.
In the Reality there is neither dvaita nor advaita, but That which is, Is.
.........
Surrender appears easy because people imagine that, once they say with their lips ‘I surrender’ and put their burdens on their Lord, they can be free and do what they like.
But the fact is that you can have no likes or dislikes after your surrender and that your will should become completely non-existent, the Lord’s Will taking its place.
Such death of the ego is nothing different from dnyana.
So by whatever path you may go, you must come to Dnyana or oneness.
Sam: Dnyana or Oneness
Dnyana = Oneness
.........
Giving up the non-self is renunciation.
Inhering in the Self is Dnyana or Self realisation.
.......
99
Bhagavan:
Where are you now?
Where is the goal?
What is the distance to be covered?
The Self is not somewhere far away to be reached.
You are always that.
You have only to give up your habit, a long-standing one, of identifying yourself with the non-self.
All effort is only for that.
By turning the mind outwards, you have been seeing the world, the non-Self.
If you turn it inwards, you will see the Self.
....
“It is false to speak of Realisation. What is there to realise? The real is as it is, ever.
How to real-ise it? All that is required is this. We have real-ised the unreal, i.e. regarded as real what is unreal.
We have to give up this attitude.
That is all that is required for us to attain jnana.
..........
Effortless and choiceless awareness is our real nature.
If we can attain it or be in that state, it is all right.
But one cannot reach it without effort, the effort of deliberate meditation.
All the age-long vasanas carry the mind outward and turn it to external objects.
All such thoughts have to be given up and the mind turned inward.
For that, effort is necessary for most people.
Of course everybody, every book says, “ÑmUô BÚ” i.e., “Be quiet or still”. But it is not easy.
That is why all this effort is necessary.
Even if we find one who has at once achieved the mauna or Supreme state indicated by “ÑmUô BÚ”, you may take it that the effort necessary has already been finished in a previous life.
So that, effortless and choiceless awareness is reached only after deliberate meditation.
...................
‘Be quiet and you will attain bliss’.
Though all the scriptures have said it, though we hear about it every day from the great ones, and though even our Guru says it,
we are never quiet, but stray into the world of maya and sense objects.
That is why conscious, deliberate effort or meditation is required to attain that mauna state or the state of being quiet.”
.....dd2 ends ......................end
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