Which sadhana to be done?

Annamalai Swami said, Bhagvan once told him that 'if he can stay as the Self' no other sadhana is required.

Nisarga said, 'Stay as the 'I am' and  millions of blessings will be showered on you.'

If the sadhana is not of the nature of the sadhya, it will be of little use.

Mastan Swami said, "Let cinders be poured on the head, one shouldn't allow the life in Atma to get disturbed.'

A mature aspirant knows instinctively that besides 'Self Attention', there is nothing else that is even remotely worthwhile.

Cling to the Self as an udumbu.

udumbu= monitor lizard = ghorpad.

You throw it on the wall of the fort. It clings to it. And with the rope attached to it, Shivaji's lieutenants like Tanaji could climb the fort in the middle of the night.

A tortoise once it withdraws the limbs, will not take them out even if it is cut in two.

Such is the yogi. Once he withdraws his attention from the senses, indriyas, his mind cannot go outside. It has only one way to go. which is to merge in the Self.

However if you cannot stay as the Self, then self enquiry is recommended.

The purpose is to dissolve the first person, so the real I emerges unobstructed.

You 'are', what you believe you are

By knowing you are 'not', you become 'everything' .

But if you think you 'are', you 'vanish'.

Vanish in a poor sense. Meaning, you become worthless.

And the attachment to the 'non existent' makes you cling to a shape and form in the near future....to suffer some more.

Wise inhere as the Self.

It is a holy state indeed where the idea of doership is lost.

The idea of doership, kartitva... and dnyan cannot co-exist simultaneously,

A dnyani should have no kartutva bhavana.

And hence no bhoktrutva.

When I melt like wax in The One, in Him;

Who is to do what and to whom.

 My cares would be His.

His Will should become Mine.

Which means prarabdha assumes a new meaning, 'The Will of God'.

Thy shall be done.

As only Thee exists.

In Surrender, I cannot pray.

How can I stay as the Self without Complete Surrender?

Loss of fear, loss of anxiety, loss of self concern is the hallmark of Wisdom.

Those who achieve it ...are blessed indeed.

Body is sustained by prarabdha. Who am  I to interfere?

By Thy Will.

What inkling do I have about what's good for me?

All the self concern has only made me rot in a pot of fear and stress.

Take me in your palms. Take control of me.

For, what do I know, what I am upto, anyways?

Make me want You.

But then, do I really need to pray for that?

Wouldn't you automatically make it happen without me wishing?

Since my Will is Yours.

And I have now attained the stability to realise that Your Will is mine too.

If You desire me to be sliced in half.

Even then, Thy shalt be done.

Test me Lord.

How else can I pass the grade?

By mere verbosity?

If I desire to be a king and become a king?

What exactly did I gain in a world that doesn't exist?

If You desire me to be a beggar on the street;

What exactly did I lose in a world which doesn't exist?

My gain is You.

And You alone.

And it's impossible to gain You without losing the entire world for your sake.

Those who do not have the wisdom to understand this,

Get gulped by their own unwisdom.

A straight, sure and easy path it is for the wary.

But  a turbulent vortex it is for sure, 

For the Unwise.

Can you reach the state of non clinging, non desiring?

Can you stay as a rock in a state, without fear and self concern?

The shadows and silhouettes of the unreal, Asat world trap the untrained mind.

Not the mind soaked in the freshness of reality, Sat.

Nisarga calls all self concern, a disease of the untrained mind.

Lack of Self Attention causes millions of problems in several thousand lives to come.

They all dissolve by stoic Self Attention.

Self Inherence.

Staying as the Self.

If you feel Swapna is unreal and jagrut is real.

Be sure you are unwise.

If you feel swapna is half as real as jagrut.

You are half unwise.

Wise 'knows' that there is zero difference between swapna and jagrut.

Is that your condition?

If not, be sure you have a long way to go indeed.

A very, very......very long way!

When you see a stone, do you feel it different than you?

If you feel the difference between the subject and the object,

Then be sure, God is demanding a lot of Tapa, penance from you.

If you come near Niagara Falls, Your face gets wet due to the mist.

If you come near Self Realisation,

Subject - Object difference will melt into a honey sweet oneness of fragrant Unity.

If your face has not got wet with the mist,

Then you have not arrived near Niagara Falls.

If jagrut Swapna is not sensed as 'equally' unreal,

If subject object difference has not ceased and the Unity not apparent,

Be sure you have not arrived anywhere near the Truth.

Of little import is your eloquence and scholasticism.

Sorry for the words friend, but you shall be roasted in hell.

Says Kathopansihad,

'Those who see the slightest difference,

Go from Death to Death',

Those who fail to cognise the underlying unity,

But dabble in the apparent multiplicity,

Go from Death to death.'

Dwitiyam bhayama bhavati.

Such apt words.

The one who even cognises the two, instead of instinctively dwelling in the One,

For him...a great Fear awaits.

Bhaya is guaranteed for the one who sees Two.

One might complain, that the scriptures demand Perfection.

Do you complain that your girlfriend demands that you love only her and nobody else?

It is a sahaja bhava of a dnyani to dwell in perfection.

How can a mother make attempts to not love her child?

A mother cannot be trained, taught to not love her child.

A dnyani cannot be made to live in unreality.

It takes no special attempts on the part of the mother to love her child.

It takes no special attempts on the part of the dnyani to live in the Truth, Sat.

To inhere as the Self.

Self Abidance.

Atmanusandhanam.

When the tricks of the juggler are well known,

There is no jugglery.

There is no juggler.

There is no show.

Prakriti when pointed at, when called out.

Vanishes from the sight never to re-emerge.

Leaving oneself with his Real Self.

Never again to get tainted with the cheap, slimy, dangerous , dirty tricks of the Mayavi Mind.

The bahurupi who deludes;

In the end,

Deludes only himself.

For the lack of a show.

You don't have to make special attempts to love 'only' your girlfriend and not several others.

A mother doesn't have to make any special attempts to love only her kid, instead of several others.

You don't have to splash water on your face to announce your arrival near Niagara Falls.

A dnyani does not have to make any special attempts to know that swapna and jagrut are both equally unreal.

A dnyani does not have to make any special attempts to know that the subject and object are one.

The mind that does not have 'traana' gets trapped in the 'trayi',

In the 'triputi'.

Jagrut, swapna, sushupti; subject, object , knowledge; sattva, raja, tama; aakar, ukar, makar etc.

Ramana says do not pay attention to the non-existent mind. And it will vanish.

Yogavashishtha says, 'Mind, be established in the state of your non existence'.

Vasishtha muni calls 'No mind as Pure Sattva.'

To quote, " The Dnyani's mind is no ordinary mind. It is 'No mind. And is of the nature of pure Sattva."

Nisarga says, self realisation is of the nature of understanding. Once it is achieved it is never lost.

So blessed are those who follow the wise!

It's not for the wise to worry about the unwise.

Fire has to be drawn out of the firewood.

Ghee has to be drawn out of the milk.

Annamalai Swami said, 'It takes extra ordinary efforts to realise the Self.'

Swami Rama Tirtha says, 'The Law is fire. The Little self has to be burnt to give way to the Real Self'.

Ramakrishna says, 'It is the intensity of the longing that takes you to God".

And he warns, 'if all efforts, all sadhanas and study of vedanta fails to give you that longing for God, then all those efforts were in vain.'

When Annamalai Swami was asked by an aspirant, as to why his efforts at Self Enquiry were not yielding results, he answered in One word,

'It is because you lack 'Intensity'.'

No doubt 'tel' is in 'til'.

No doubt 'aag' is in 'chakmak'.

No doubt the Real I is within the Ego I.

Ramana says that no matter what, one doesn't doubt his existence.

'I am He'

Without the strains and taints of the 'divisions'. 

In Kaivalya Navneetam, The guru asks the disciple,

'Tell me your state. Are you established in Unity.

or the state of differentiation creeps up in you?'

All we can do is to pray to God to give us extraordinary maturity to dwell as I.

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