Guru Vachaka Kovai - 149

The experience of Vedanta is possible only for those who have completely given up all desires. For the desirous it is far away, and they should therefore try to rid themselves of all other desires by the desire for God, who is free from desires.

Sadhu Om: The term Vedanta is commonly understood to mean a particular system of philosophy, but its true meaning is the experience of Jnana which is gained as the conclusion [anta]ofthe Vedas. The desire for sense objects, which are all 2nd or 3rd persons, is directly opposed to the desire for God, and so it is quite clear that God is not merely one among the many 2nd and 3rd personal objects, but that He must be the Reality of the 1st person. Therefore, we should understand that discarding all desires for 2nd and 3rd personal objects and having love for Self alone is the true
devotion towards God.

Verse B13 [731] also asserts this same point.

Attending to Self is devotion to the supreme Lord, because the Lord exists as Self.

Guru Vachaka Kovai - 150

The Wise, who know that all worldly experiences are formed by prarabdha alone, never worry about their life’s requirements. Know that all one’s requirements will be thrust upon one by prarabdha, whether one wills them or not.

Sadhana - Sakshatkaram

The day before yesterday a learned man who came from Madras, began at 3 p.m. to question Bhagavan thus: “Was there a period at any time when Bhagavan did sadhana?” 

Bhagavan said, “Sadhana? Sadhana for what? What is there to do sadhana for? Sitting like this is itself sadhana. I used to sit like this always. I used to close my eyes then; now I keep them open. That is the only difference. What is now, was then also. What was there then, is also here now. Sadhana is necessary only if there is a thing other than ‘I’, Self. Sadhana is required only for one who does not look towards the Self which is permanent, but is deluded by looking at the body, etc., which are transitory and delusive; but not for one who sees the Self and so does not see anything else different. And what else is sadhana for?”

Someone asked, “Then why is it that many books say that no one can attain jnana without a Guru?” 

Bhagavan said, “Yes. For those who, because of the action of their minds, are deluded into believing that they are the bodies, a Guru and sadhana are necessary to get rid of that delusion.” 

Another person asked, “People say that those who have received upasana can attain the physical manifestation of their favourite God and other blessings by sadhana. What is the meaning?”

Bhagavan said, “That which is present at all times is sakshath (manifest). The person ‘I’ is always present (sakshath). Then what is karam? That which is the cause is karam, so sakshatkaram (manifestation) means the knowledge of that which is true, that which is permanent and that which is the cause of everything is one’s own Self. And they say that God will descend from somewhere and manifest Himself if the Self which is ever existing, creates a shape according to its own desires, and meditates on it. You give up the Self which is existing at all times and at all places, and do sadhana with the hope that some God from somewhere will manifest Himself. They say that God just descends and again just disappears. You give up the Self which is always existent and strive for this transient vision, obtain boons and thus multiply the mental struggles and strivings. There will be no trouble at all if one simply remains as one is,” said Bhagavan.

Though Bhagavan was teaching us so clearly that sakshatkaram means only the good state and the good ideas beyond the owner’s thoughts, I felt it a great pity that we were not able to understand it. While I was thus thinking, someone asked, “That state of exalted thought and existence which is above the owner’s mental plane is natural and possible only for people like Bhagavan, but is it possible for ordinary people like us without sadhana?” 

Bhagavan said, “Certainly it is! Sadhana is necessary but for what purpose? His Self is there at all times and at all places. So there is no need to try and get it from somewhere else. Sadhana is only to get rid of the bodily and other illusions which are in the way of the self standing up as Self. This delusion arises only by thinking that this bodily world is real, instead of looking at the Self, which is real. Sadhana is only to get rid of this illusion. Otherwise, why should there be sadhana for the Self to attain its own Self? He who has realised his own Self does not recognize anything else.”

Visishtadvaita

Bhagavan: “When some devotees sang in terms of Advaita, some commentators twisted the meaning, interpreting it in terms of Visishtadvaita. That is all; it is nothing else. That is also the opinion of all the ancients. After all, what exactly is meant by Visishtadvaita? That which is Visishta (distinguished) and best is Vishnu. That is Ishwara, Sadasiva, Brahma and all.

That which is, is only One. Some Vaishnavaites give it a name and a shape and do not admit that there could be any Sayujyam (absorption in the Supreme Being) except by way of living in the same world (Salokyam), in the same vicinity (Sameepyam), and the same form (Sarupyam) as the Supreme Being. They say, arpana, arpana (offering, offering). How can there be arpana unless there is a thing called ‘I’? Complete surrender cannot come about unless one knows who one is.

Arpana

It is mere delusion to think of arpana (offering), so lightly. Arpana means that the mind gets merged in the self and becomes one with it. It means that it should become devoid of all vasanas. And that will not come about unless there is self effort and God’s Grace. God’s force cannot get hold of you and drag you into itself unless you surrender completely. But where is the question of our surrendering? The self itself is to be surrendered. Until one can accomplish that, one should go on struggling unceasingly. It is only after trying again and again that one may, finally, succeed in the effort.

Once you succeed, there is no going back. That is the proper course. What is the use of merely repeating the word arpana, arpana? Except that you give some money while repeating the word arpana, what is the effect on the mind? In this Thiruvaimozhi itself there are some songs in the Advaitic cult sung by some devotees after attaining Self-realisation. Nammalwar is one such devotee. He sang that a mother praised her daughter who attained Self-realisation in a form that looked like condemnation. 

The gist of those songs is, ‘This child says, I am Siva, I am Vishnu, I am Brahma, I am Indra, I am the sun, I am the five elements and I am everything! It is that Vishnu who sits on her head and makes her talk thus; otherwise she would not have these aberrations. It is that Vishnu who has changed her thus.’ That is the purport of these songs.” Those songs were read out and Bhagavan explained the meaning.

Guru Vachaka Kovai - 151

Siva shines within each jiva as the witness, enabling the jiva to experience his prarabdha through Siva’s presence. Whoever knows his nature to be mere being-consciousness, without imagining through ignorance that he is the experiencer of prarabdha, shines as that supreme person, Siva himself.

Siva here denotes Iswara, the personal God, not Sivam, the impersonal absolute consciousness. When he spoke about prarabdha, Bhagavan generally adopted the position that God, Iswara, gave each jiva its prarabdha and also ordained that each jiva must experience the fruits of its actions so long as it identified with the body that was performing the ordained activities.

Talk 25 (I)

On a former occasion B. V. Narasimha Swami, author of Self- Realization, asked: 

Who am I? How is it to be found?

M.: Ask yourself the question. The body (annamaya kosa) and its functions are not ‘I’. Going deeper, the mind (manomaya kosa) and its functions are not ‘I’. The next step takes on to the question. “Wherefrom do these thoughts arise?” The thoughts are spontaneous, superficial or analytical. They operate in intellect. Then, who is aware of them? The existence of thoughts, their clear conceptions and their operations become evident to the individual. The analysis leads to the conclusion that the individuality of the person is operative as the perceiver of the existence of thoughts and of their sequence. This individuality is the ego, or as people say ‘I’. Vijnanamaya kosa (intellect) is only the sheath of ‘I’ and not the ‘I’ itself.

Enquiring further the questions arise, “Who is this ‘I’? Wherefrom does it come?” ‘I’ was not aware in sleep. Simultaneously with its rise sleep changes to dream or wakefulness. But I am not concerned with dream just now. Who am I now, in the wakeful state? If I originated from sleep, then the ‘I’ was covered up with ignorance. Such an ignorant ‘I’ cannot be what the scriptures say or the wise ones affirm. ‘I’ am beyond even ‘Sleep’; ‘I’ must be now and here and what I was all along in sleep and dreams also, without the qualities of such states. ‘I’ must therefore be the unqualified substratum underlying these three states (anandamaya kosa transcended).

‘I’ is, in brief, beyond the five sheaths. Next, the residuum left over after discarding all that is not-self is the Self, Sat-Chit-Ananda.

Talks 23 (II)

D: How does book-lore help in Self-Realisation?

A.: Only so far as to make one spiritually-minded.

D.: How far does intellect help?

A.: Only so far as to make one sink the intellect in the ego, and the ego in the Self.

Talks 23 (I)

Mr. Evans-Wentz continued another day: “May one have more than one spiritual master?”

M.: Who is a Master? He is the Self after all. According to the stages of the development of the mind the Self manifests as the Master externally. The famous ancient saint Avadhuta said that he had more than 24 Masters. The Master is one from whom one learns anything. The Guru may be sometimes inanimate also, as in the case of Avadhuta. God, Guru and the Self are identical.

A spiritual-minded man thinks that God is all-pervading and takes God for his Guru. Later, God brings him in contact with a personal Guru and the man recognises him as all in all. Lastly the same man is made by the grace of the Master to feel that his Self is the Reality and nothing else. Thus he finds that the Self is the Master.

Talks 20 (II)

M: Which is the real power? Is it to increase prosperity or bring about peace? That which results in peace is the highest perfection (siddhi).

D.: But common people in Europe and America would not appreciate such an attitude and would desire a display of powers and instructions by lectures, etc.

M.: Lectures may entertain individuals for a few hours without improving them. Silence on the other hand is permanent and benefits the whole of humanity.

D.: But silence is not understood.

M.: It does not matter. By silence, eloquence is meant. Oral lectures are not so eloquent as silence. Silence is unceasing eloquence. The Primal Master, Dakshinamurti, is the ideal. He taught his rishi disciples by silence.

D.: But then there were disciples for Him. It was all right. Now it is different. They must be sought after and helped.

M.: That is a sign of ignorance. The power which created you has created the world. If it can take care of you, it can similarly take care of the world also.

Talks 17 (IV)

D.: God being immanent in all, one should not take life of any kind. Is society right in taking the life of a murderer? Can the State do so either? The Christian countries begin to think that it is wrong to do so.

M.: What is it that prompted the murderer to commit the crime? The same power awards him the punishment. Society or the State is only a tool in the hands of the power. You speak of one life taken away; But what about innumerable lives lost in wars?

D.: Quite so. Loss of lives is wrong anyway. Are wars justified?

M.: For a realised man, the one who remains ever in the Self, the loss of one or several or all lives either in this world or in all the three worlds makes no difference. Even if he happens to destroy them all, no sin can touch such a pure soul. Maharshi quoted the Gita, Chapter 18, Verse 17 - “He who is free from the notion of ego, whose intellect is unattached, though he annihilates all the worlds, he slayeth not, nor is he bound by the results of his actions.”

D.: Do not one’s actions affect the person in after-births?

M.: Are you born now? Why do you think of other births? The fact is that there is neither birth nor death. Let him who is born think of death and palliatives therefore.

D.: How long did it take Maharshi to realise the Self?

M.: This question is asked because the name and form are perceived. These are the perceptions consequent on the identification of the ego with the gross body. If the ego identifies itself with the subtle mind, as in dream, the perceptions are subtle also. But in sleep there are no perceptions. Was there not the ego still? Unless it was, there cannot be the memory of having slept. Who was it that slept? You did not say in your sleep that you slept. You say it now in your wakeful state. The ego therefore is the same in wakefulness, dream and sleep. Find out the underlying Reality behind these states. That is the Reality underlying these. In that state there is Being alone. There is no you, nor I, nor he; no present, nor past, nor future. It is beyond time and space, beyond expression. It is ever there.

Just as a plantain tree produces shoots at its roots, before yielding fruits and perishing, and these shoots, being transplanted, do the same again, so also the original primeval Master of antiquity (Dakshinamurti), who cleared the doubts of his rishi disciples in silence, has left shoots which are ever multiplying. The Guru is a shoot of that Dakshinamurti. The question does not arise when the Self is realised.

D.: Does Maharshi enter the nirvikalpa samadhi? 

M.: If the eyes are closed, it is nirvikalpa; if open, it is (though differentiated, still in absolute repose) savikalpa. The ever-present state is the natural state sahaja.

Talks 17 (III)

D.: Is work an obstruction to Self-realisation?

M.: No. For a realised being the Self alone is the Reality, and actions are only phenomenal, not affecting the Self. Even when he acts he has no sense of being an agent. His actions are only involuntary and he remains a witness to them without any attachment. There is no aim for this action. Even one who is still practising the path of Wisdom (jnana) can practise while engaged in work. It may be difficult in the earlier stages for a beginner, but after some practice it will soon be effective and the work will not be found a hindrance to meditation.

D.: What is the practice?

M.: Constant search for ‘I’, the source of the ego. Find out ‘Who am I?’ The pure ‘I’ is the reality, the Absolute Existence-Consciousness- Bliss. When That is forgotten, all miseries crop up; when that is held fast, the miseries do not affect the person.

D.: Is not brahmacharya (celibacy) necessary for realisation of the Self?

M.: Brahmacharya is ‘living in Brahman’. It has no connection with celibacy as commonly understood. A real brahmachari, that is one who lives in Brahman, finds bliss in the Brahman which is the same as the Self. Why then should you look for other sources of happiness? In fact the emergence from the Self has been the cause of all the misery.

D.: Celibacy is a sine qua non for Yoga?

M.: So it is. Celibacy is certainly an aid to realisation among so many other aids.

D.: Is it then not indispensable? Can a married man realise the Self?

M.: Certainly, it is a matter of fitness of mind. Married or unmarried, a man can realise the Self, because that is here and now. If it were not so, but attainable by some efforts at some other time, and if it were new and something to be acquired, it would not be worthy of pursuit. Because what is not natural cannot be permanent either. But what I say is that the Self is here and now and alone.

Talks 17 (II)

D.: What is Jnana Marga?

M.: Concentration of the mind is in a way common to both Knowledge and Yoga. Yoga aims at union of the individual with the universal, the Reality. This Reality cannot be new. It must exist even now, and it does exist. Therefore the Path of Knowledge tries to find out how viyoga (separation) came about. The separation is from the Reality only.

D.: What is illusion?

M.: To whom is the illusion? Find it out. Then illusion will vanish. Generally people want to know about illusion and do not examine to whom it is. It is foolish. Illusion is outside and unknown. But the seeker is considered to be known and is inside. Find out what is immediate, intimate, instead of trying to find out what is distant and unknown.

Talks 17 (I)

D.: Which posture (asana) is the best?

M.: Any asana, possibly sukha asana (easy posture or the half-Buddha position). But that is immaterial for jnana, the Path of Knowledge.

D.: Does posture indicate the temperament?

M.: Yes.

D.: What are the properties and effects of the tiger’s skin, wool, or deer-skin, etc.?

M.: Some have found them out and related them in Yoga books. They correspond to conductors and non-conductors of magnetism, etc. But it is all immaterial for the Path of Knowledge (Jnana Marga). Posture really means location and steadfastness in the Self. It is internal. The others refer to external positions.

D.: Which time is most suitable for meditation?

M.: What is time?

D.: Tell me what it is!

M.: Time is only an idea. There is only the Reality Whatever you think it is, it looks like that. If you call it time, it is time. If you call it existence, it is existence, and so on. After calling it time, you divide it into days and nights, months, years, hours, minutes, etc. Time is immaterial for the Path of Knowledge. But some of these rules and discipline are good for beginners.

Talks 20

Mr. Evans-Wentz: Is solitude necessary for a Jnani?

M.: Solitude is in the mind of man. One might be in the thick of the world and maintain serenity of mind; such a one is in solitude. Another may stay in a forest, but still be unable to control his mind. He cannot be said to be in solitude. Solitude is a function of the mind. A man attached to desire cannot get solitude wherever he may be; a detached man is always in solitude.

D.: So then, one might be engaged in work and be free from desire and keep up solitude. Is it so?

M.: Yes. Work performed with attachment is a shackle, whereas work performed with detachment does not affect the doer. He is, even while working, in solitude.

Talks 13 (III)

D.: Does my realisation help others?

M.: Yes, certainly. It is the best help possible. But there are no others to be helped. For a realised being sees the Self, just like a goldsmith estimating the gold in various jewels. When you identify yourself with the body then only the forms and shapes are there. But when you transcend your body the others disappear along with your body-consciousness.

D.: Is it so with plants, trees, etc.?

M.: Do they exist at all apart from the Self? Find it out. You think that you see them. The thought is projected out from your Self. Find out wherefrom it rises. Thoughts will cease to rise and the Self alone will remain.

D.: I understand theoretically. But they are still there.

M.: Yes. It is like a cinema-show. There is the light on the screen and the shadows flitting across impress the audience as the enactment of some piece. Similarly also will it be, if in the same play an audience also is shown. The seer, the seen, will then only be the screen. Apply it to yourself. You are the screen, the Self has created the ego, the ego has its accretions of thoughts which are displayed as the world, the trees, plants, etc., of which you are asking. In reality, all these are nothing but the Self. If you see the Self, the same will be found to be all, everywhere and always. Nothing but the Self exists.

Talks 13 (II)

D: What are the aids for realisation?

M.: The teachings of the Scriptures and of realised souls

D.: Can such teachings be discussions, lectures and meditations?

M.: Yes, all these are only secondary aids, whereas the essential is the Master’s grace

D.: How long will it take for one to get that?

M.: Why do you desire to know?

D.: To give me hope.

M.: Even such a desire is an obstacle. The Self is ever there, there is nothing without it. Be the Self and the desires and doubts will disappear. Such Self is the witness in sleep, dream and waking states of existence. These states belong to the ego. The Self transcends even the ego. Did you not exist in sleep? Did you know then that you were asleep or unaware of the world? It is only in the waking state that you describe the experience of sleep as being unawareness; therefore the consciousness when asleep is the same as that when awake. If you know what this waking consciousness is, you will know the consciousness which witnesses all the three states. Such consciousness could be found by seeking the consciousness as it was in sleep.

D.: In that case, I fall asleep.

M.: No harm!

D.: It is a blank.

M.: For whom is the blank? Find out. You cannot deny yourself at any time. The Self is ever there and continues in all states.

D.: Should I remain as if in sleep and be watchful at the same time?

M.: Yes. Watchfulness is the waking state. Therefore the state will not be one of sleep, but sleepless sleep. If you go the way of your thoughts you will be carried away by them and you will find yourself in an endless maze.

D.: So, then, I must go back tracing the source of thoughts.

M.: Quite so; in that way the thoughts will disappear and the Self alone will remain. In fact there is no inside or outside for the Self. They are also projections of the ego. The Self is pure and absolute

Talks 13 (I)

“Is a Master necessary for realisation?” Mrs. Piggot asked first.

M.: The realisation is the result of the Master’s grace more than teachings, lectures, meditation, etc. They are only secondary aids, whereas the former is the primary and the essential cause.

Devotee: What are the obstacles which hinder realisation of the Self?

M.: They are habits of mind (vasanas).

D.: How to overcome the mental habits (vasanas)?

M.: By realising the Self.

D.: That is a vicious circle.

M.: It is the ego which raises such difficulties, creating obstacles and then suffers from the perplexity of apparent paradoxes. Find out who makes the enquiries and the Self will be found.

Dissolving Karma

T.P. Ramachandra Iyer (TPR), was an efficient lawyer. He represented the ashram in court cases from 1938. In the latter half of the 1940s, he retired from his profession and came to stay with Bhagavan in the ashram for good. He also had the golden opportunity of serving Bhagavan as one of his personal attendants till Bhagavan‟s mahanirvana. During this period he had many intimate dialogues with him, mostly when they were together while walking, or resting at night inside the hall.  During TPR‟s last days, I had the privilege of winning his confidence and bringing him into the ashram premises. He lived in Chadwick‟s cottage. He was very kind to me and shared with me many unrecorded reminiscences of rare happenings that took place in the presence of Bhagavan.   While walking on the hill, TPR asked Bhagavan whether it was ever possible to totally eradicate one‟s karma or fate, summarily, in this birth itself. “Oh, yes,” replied Bhagavan. “It can be done, one hundred percent, if you do as I tell you!”. TPR readily agreed.  “The totality of one‟s karma,” said Bhagavan, “is divided into two: (i) the past, i.e., memories of incidents, success, failure, change, pain, pleasure, growth and decay, etc. (ii) the future, i.e., desires of impending ambitions, achievements, plans and their executions, etc.  If one is prepared to completely erase the past, that is, all that has happened to one till this present moment, then fifty percent of one‟s karma will be warded off!” TPR interrupted and asked, “what about the other fifty percent?”  Bhagavan smiled graciously and said, “If you have succeeded in giving up the past, that is, fifty percent of your karma, you will yourself realize that the remaining fifty percent is also destroyed. Simultaneously. With past and future erased, there will only be the NOW!”  “How does one achieve this almost impossible act of completely eradicating the past?” pleaded TPR. The ocean of grace and compassion that Bhagavan ever is, replied, “Accept and see without any trace of doubt or reaction, that whatever has happened up to the present moment is only through God‟s injunction. One will then get tremendous energy to totally erase one‟s past, on the valid ground and inner understanding, that no one through one‟s effort can ever change or alter one‟s past”. 

'DROPS from the OCEAN' by V. Ganesan

Dipavali

One Dipavali day, Muruganar wanted me to write something about Dipavali. ‘Why don’t you write? Why should I?’ I asked. He said that he would also write if I did. I agreed, and wrote these verses.


" He is the king of hell who says that he is the body which is hell itself. He is Narayana who ascertains who Naraka is, and destroys him with His vision of wisdom, Jnana Drishti. That is the auspicious day of Narakachathurdasi."

"The false belief that this hell-like house called body is me, is Naraka himself. To destroy that false belief and let the self shine as Self, is Dipavali."

Eating habits

“Is salt also one of those things that stimulates rajas, (passion)?” I asked. 

“Yes. What doubt is there? Is it not said so in one of the granthas (books)? Wait, I will look it up and tell you,” said Bhagavan. 

“Isn’t it enough if Bhagavan says so? Why a grantha?” I said.

Not only do we not give up salt, but we always feel that chillies also are necessary for taste. That is how we have our rules and regulations about our eating habits. Great souls eat to live and serve the world, while we live to eat. That is the difference. If we eat to live, there is no need to think of taste. If we live to eat, the tastes are limitless. And for this purpose, we undergo ever so many trials and tribulations.

Contentment

We always act freely according to our wishes. We ask for this and for that and become enslaved to desires. We achieve our desires by asking or ordering. Bhagavan depreciates not only the use of authority in such matters, but even obtaining such things by asking.

Ekam Aksharam - The one letter and the one imperishable

“The one imperishable which is in the Heart at all times is self-luminous. How to write it?”

Karthuragnaya prapyathe phalam (Fruits of actions are ordained by the creator)

One devotee asked Bhagavan, “In ‘Karthuragnaya Prapyathe Phalam’ who is the karta?” 

Bhagavan said, “karta is Ishwara. He is the one who distributes the fruits of actions to each person according to his karma. That means He is Saguna Brahman. The real Brahman is nirguna (attributeless) and without motion. It is only Saguna Brahman that is named as Ishwara. He gives the phala (fruits) to each person according to his karma (actions). That means that Ishwara is only an Agent. He gives wages according to the labour done. That is all. Without that sakti (power) of Ishwara, this karma (action) will not take place. That is why karma is said to be jadam (inert).”

---

With the supernatural powers of his sandals, Vikramarka went to Brahma Loka, the world of Brahma, whereupon Brahma, being pleased, told him to ask for a boon. Vikramarka said, “Lord, the Sastras loudly proclaim that when you create living beings you write on their foreheads their future life according to the results of their actions in past lives. Now you say that you will give me a boon. Will you rub out what has already been written on my forehead, and write afresh? Or will you correct it by overwriting? What exactly is done?” 

Brahma was pleased at his intelligent question and said with a smile, “Nothing new is done now. That which was already preordained according to the karma of beings, comes out of my mouth. We merely say, ‘Yes, we have given you the boon.’ That is all. Nothing is given anew. Not knowing that, people do penances for boons at our hands. As you are an intelligent person, you have found out the secret. I am very happy.”

Siddhas

Bhagavan often says, “To know oneself and to be able to remain true to oneself, is siddhi, and nothing else. If one’s mind is absorbed in the enquiry of self, the truth will be realised some time or other. That is the best siddhi.”

I give below an extract from the prose writings of Bhagavan regarding these siddhis in his “Unnathi Nalupadhi”* which bears this out:

Siddhi is to know and realise that which is ever real. Other siddhis are mere dream siddhis. Would they be true when one wakes up from one’s sleep? Those who are wedded to truth and who had got freed from maya, will they get deluded by them? Please understand. 

Reality in Forty Verses, verse 35

Holding on to the Self

By holding on tightly to the motionless Self, taking as one’s support, the mind will become free of agitation. 

- Bhagavan in Padamalai

The ego is the reflection of the Self in the water of the mind, which is constantly throwing out thought-waves. If one searches for a method to still its movement, the correct way is to cling to the Self, the true import of the ego, as the object, remaining determinedly still, paying no attention to that reflection which makes one slip away from one’s true state.

- Muruganar

Because we exist, the ego appears to exist too. If we look on the Self as the ego, then we are the ego, if as the mind, we are the mind, if as the body, we are the body. It is the thought that works up in many ways. 

Looking at the shadow on the water, it is found to be shaking. Can anyone stop the shaking of the shadow? If it should cease to shake, you should not look on the water. Look at your Self. Therefore, do not look to the ego. The ego is the ‘I’-thought. The true ‘I’ is the Self.

If the mind is deeply engaged in meditation after doing whatever has to be done, it will return to meditation

Once an earnest seeker came, prostrated in all humility to Sri Bhagavan and asked Him:

"Bhagavan said that the real nature of the Self can be attained only by constant dhyana. But how is it possible for one like me saddled with official responsibilities and the management of household affairs? If a major part of one's life is spent managing these, where is the time for Atma Vichara, much less uninterrupted dhyana? What is the way out? I beseech Bhagavan to enlighten me on this."

Looking at him compassionately, Sri Bhagavan said:

"Suppose you leave your house with the intention of coming to the Asramam and on the way you meet a friend. You greet him, exchange pleasantries and then take leave of him, proceeding to the Asramam while your friend goes his way. Now you don't go away with your friend but rather continue toward the Asramam, do you not? The thought of coming to the Asramam is so fixed in your mind that whomsoever you happen to meet on the way, is spoken to in the proper way, and parted with in order that you may fulfill your original intention. Likewise if the mind is deeply engaged in meditation after doing whatever has to be done, the mind will return to to meditation. By engaging the mind before starting work and after finishing it, even while working, it will automatically acquire the ability to do the necessary while inhering in its natural state. In the course of time, this becomes in built, habitual and natural, and one no longer feels the lack of being engaged in constant meditation."

Another time, in the Jubilee Hall, a Telugu devotee came to Bhagavan and complained about the pallavi of Atma Vidya where there is mention of release being easy.

"O Bhagavan, how can someone such as I get release? Release may be easy for one like you but how is it possible for an ordinary person like me?"

Bhagavan said: "If it is easy for me how can it be difficult for you?"

Bhagavan said, "If you were to have to carry something too heavy for you to pick up, what would you do?"

"I would seek the help of others," the devotee responded.

"In the same way, seek the help of the Divine or simply surrender to Him," Bhagavan said.

"That is one thing that is just impossible for me. Today, I will say I have surrendered but the next day my ego will rise up and dance with abandon."

Bhagavan replied: "In that case, do one thing, pray to Him to help you surrender. If you cannot do even that, then simply suffer what comes your way!

Dreams - Delusions

“Swami, I was sleeping in the guest house yesterday. You were there speaking to me in my sleep. After some time I woke up and even after that, you were speaking to me. What is that?” 

Bhagavan said, “You were sleeping, weren’t you? Then with whom could you be speaking?” 

“Only with myself ” he said. Everyone laughed. 

“You say you were sleeping. How could there be any conversation with someone who is asleep? ‘No, I was conversing,’ you say. That meant that, even though the body was asleep, you were awake. Then find out who that ‘you’ is. After that we will consider the conversation during sleep,” said Bhagavan. 

There was no reply at all. Looking at all the people with a kind look, he said, “There are only two things: creation and sleep. There is nothing if you go to sleep. You wake up and there is everything. If you learn to sleep while awake, you can be just a witness. That is the real truth.” 

In the same manner, some time back Subbaramayya asked Bhagavan, “What is meant by asparsa rupam?” 

“It means that a  thing is visible but not tangible.” 

“What is meant by chhaya rupam?” he again asked. 

“That is the same thing. It appears as a shadow. If you examine it, you will find nothing. Call it God, devil, dream, vision, inspiration or whatever you like. All this is existent if there is someone to see it. If you find out who it is that sees, all these will not be there. That which is nothing, that which is the source of everything, is the Self. Without seeing his own self, what is the use of a man’s seeing other things?” said Bhagavan.

Anoraneeyam Mahatomaheeyam

After hearing all that they were saying about science, Bhagavan said at last, 

“Certainly. But not one of these things is divorced from one’s own self, is it? Everything comes after one’s self. No one says he is not existent. Even an atheist would admit that he himself exists. So whatever comes must come from out of one’s self and must resolve into it ultimately. There is nothing separate from one’s self, in accordance with the principle in the sruti, ‘Anoraneeyam Mahatomaheeyam’, the self is smaller than the smallest and bigger than the biggest.” 

Ramamurthi asked, “Where does the difference come between the atom and the infinite?” 

“It comes from the body itself,” said Bhagavan. 

Ramamurthi asked, “How is it that we see so many forces in the world?” 

Bhagavan said: “The mind alone is the cause. It is the mind that makes you see so many different forces. When that is born, all else is also born. The five elements, and the forces beyond the elements, whatever they are, and the forces beyond others also take shape, once the mind is born. If the mind is dissolved, all the others also get dissolved. The mind is the cause of everything.”

Japa, Tapa, and the like.

“Swami, can a continuous japa of Panchakshari or Tarakam absolve one from sin such as drinking alcoholic liquor and the like?” 

“What exactly is your idea?” asked Bhagavan. 

The brahmin again asked pointedly, “Even though people commit adultery and theft and take alcoholic drinks and so on, can their sins be wiped out by doing japam with the mantras mentioned above. Or will the sins stick to them?” 

“If the feeling ‘I am doing japa’ is not there, the sins committed by a man will not stick to him. If the feeling ‘I am doing the japa’ is there, why should not the sin arising from bad habits stick on?” said Bhagavan. 

“Will not this punya (result of virtuous acts) extinguish that papam (result of those sinful acts)?” asked the brahmin. 

“So long as the feeling, ‘I am doing’ is there, one must experience the result of one’s acts, whether they are good or bad. How is it possible to wipe out one act with another? When the feeling that ‘I am doing’ is lost, nothing affects a man. Unless one realises the Self, the feeling ‘I am doing’ will never vanish. For one who realises the Self where is the need for japam? Where is the need for tapas? Owing to the force of prarabdha life goes on, but he does not wish for anything. 

Prarabdha is of three categories, ichha, anichha, and parechha (personally desired, without desire and due to others’ desire). For him who has realised his Self, there is no ichha prarabdha. The two others, anichha and parechha remain. Whatever he does is for others only. If there are things to be done by him for others, he does them but the results do not affect him. Whatever be the actions that such people do, there is no punya and no papa attached to them. But they do only what is proper according to the accepted standard of the world — nothing else,” said Bhagavan. 

Though Bhagavan told the questioner that for him who realises his self there is no ichha prarabdha but only anichha and parechha-prarabdha, his usual views about the prarabdhas may be found in his work “Unnathi Nalupadhi”: 

The Jnani does not have present, future and prarabdha karma; to say that prarabdha remains, is only a reply to a question. Just as one of the wives cannot remain unwidowed when the husband dies, so also the three karmas cannot remain when the karta is gone. 

The Forty Verses,
Supplement, verse 33