from dd4
Bhagavan: Of course, God is required for sadhana. But the end of the sadhana, even in bhakti marga, is attained only after complete surrender.
What does it mean, except that, the effacement of ego results in the Self remaining as it always has been?
Whatever path one may choose, the ‘I’ is inescapable, the ‘I’ that does the nishkama karma, the ‘I’ that pines for joining the Lord from whom it feels it has been separated, the ‘I’ that feels it has slipped from its real nature, and so on.
The source of this ‘I’ must be found out.
Then all questions will be solved.
Sam: Then and only then...all questions will be solved.
................
Cease being any purusha. neither of the 3. That is purushottam
no vritti:
M: To speak even of brahmakara vritti, as we sometimes do, is not accurate.
........
209
Mr. Nanavati of Bombay asked Bhagavan, “In the fifth stanza of Arunachala Pancharatna reference is made to seeing ‘Your form in everything’. What is the form referred to?”
Bhagavan said,
“The stanza says that one should completely surrender one’s mind, turn it inwards and see ‘you’ the Self within and then see the Self in ‘you’ in everything.
It is only after seeing the Self within, that one will be able to see the Self in everything.
One must first realise there is nothing but the Self and that he is that Self, and then only he can see everything as the form of the Self.
That is the meaning of saying, ‘See the Self in everything and everything in the Self’, as is stated in the Gita and other books.
It is the same truth that is taught in stanza 4 of the Reality in Forty Verses.
If you have the idea that you are something with form, that you are limited by this body, and that being within this body you have to see through these eyes, God and the world also will appear to you as form.
If you realise you are without form, that you are unlimited, that you alone exist, that you are the eye, the infinite eye, what is there to be seen apart from the infinite eye?
Apart from the eye, there is nothing to be seen. There must be a seer for an object to be seen, and there must be space, time, etc. But if the Self alone exists, it is both seer and seen, and above seeing or being seen.”
.......
Sam: Mind merged in its Source = Mauna
Bhagavan: Of course. If we have real mauna, that state in which the mind is merged into its source and has no more separate existence, then all other kinds of mauna will come of their own accord,
.........
M: Yoga is really nothing but ceasing to think that you are different from the Self or Reality.
.......
There is no question of union or yoga in the sense of going and joining something that is somewhere away from us or different from us, because you never were or could be separate from the Self.”
........
Mukti is not anything to be attained. It is our real nature. We are always That.
........
The thing is to attain one-pointedness and then to attain mano-nasa.
Sam: One pointedness first..then Mano nasha.
..........imp...
But as the ‘I’ arises from the Heart it must sink back and merge 'there' for Self-realization.
....
V imp:
It is only when God Himself by His Grace draws the mind inwards that complete surrender can be achieved.
But such Grace comes only to those who have already, in this or previous lives, gone through all the struggles and sadhanas preparatory to the extinction of the mind and killing of the ego.”
...“Not knowing myself, I went about saying ‘I’ and ‘mine’.
Then I discovered that ‘I’ was ‘You’ and ‘mine’ was ‘Yours’, oh God.”
Bhagvan:
No learning or knowledge of scriptures is necessary to know the Self,
as no man requires a mirror to see himself.
All knowledge is required only to be given up eventually as not-Self.
........
If you can do nothing more, at least continue saying ‘I, I’ to yourself mentally all the time, as advised in Who am I?,
whatever work you may be doing and whether you are sitting, standing or walking.
‘I’ is the name of God. It is the first and greatest of all mantras.
Even OM is second to it.
.........
Bhagavan: There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self, and that the ego is non-existent.
The other way is to kill the ego by completely surrendering to the Lord, by realizing one’s helplessness and saying all the time:
‘Not I but Thou, oh Lord!’, and giving up all sense of ‘I’ and ‘mine’ and leaving it to the Lord to do what he likes with you.
Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord.
True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation.
In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-enquiry or through bhakti-marga.
Bhagavan: There is no such thing as realising the Self.
How is one to realise or make real what is real?
People all realise, or regard as real, what is unreal, and all they have to do is to give that up.
When you do that you will remain as you always are and the Real will be Real.
It is only to help people give up regarding the unreal as real that all the religions and the practices taught by them have come into being.
It is not a matter of becoming but being.
Bhagavan: In a sense, speaking of Self-realisation is a delusion.
It is only because people have been under the delusion that the non-Self is the Self and the unreal the Real that they have to be weaned out of it by the other delusion called Self-realisation; because actually the Self always is the Self and there is no such thing as realising it.
Who is to realise what, and how, when all that exists is the Self and nothing but the Self?
Bhagavan:
The Self or atma is always as it is.
There is no such thing as attaining it.
All that is necessary is to give up regarding the not-Self as Self and the unreal as Real.
When we give up identifying ourselves with the body the Self alone remains.
First you must decide what is sat sang. It means association with sat or Reality.
One who knows or has realized sat is also regarded as sat. Such association with sat or with one who knows sat is absolutely necessary for all.
Sankara has said (Bhagavan here quoted the Sanskrit verse) that in all the three worlds there is no boat like sat sang to carry one safely across the ocean of births and deaths.
Bhagavan:
There is no other way to succeed than to draw the mind back every time it turns outwards and fix it in the Self.
There is no need for meditation or mantra or japa or dhyana or anything of the sort, because these are our real nature.
All that is needed is to give up thinking of objects other than the Self.
Meditation is not so much thinking of the Self as giving up thinking of the not-Self.
When you give up thinking of outward objects and prevent your mind from going outwards and turn it inward and fix it in the Self, the Self alone will remain.
Bhagavan: Talking of the ‘witness’ should not lead to the idea that there is a witness and something else apart from him that he is witnessing.
Watch and find out where in the body the ‘I’ arises and fix your mind on that.
........
Dhyana really means only concentrating or fixing the mind on the object of dhyana.
But meditation is our real nature.
If we give up other thoughts what remains is ‘I’ and its nature is dhyana or meditation or jnana, whichever we choose to call it.
What is at one time the means later becomes the end.
Unless meditation or dhyana were the nature of the Self it could not take you to the Self.
If the means were not of the nature of the goal, it could not bring you to the goal.
......................dd5 ends.............end............
No comments:
Post a Comment