ETERNAL SAYINGS

God does not come at your call. You live as he approves and admires. He will be accompanying you, even though you do not call him.

The aspirants may be expecting and awaiting that God will respond at their call and he will be in subjection to them, merely by performing great worships, pilgrimages, charitable deeds, abundant iteration of charms and constant contemplation. But, it is their illusion.

Have you ever done self inquiry that how much percentage of Rajas is existing in your observance?
Does the impression of fame remain hidden in your observance?
Does the impression of money remain hidden?
Does the expectation of fruit remain hidden?
Are the material desires entangled?
Are you expecting to acquire the Supernatural powers?

Once carry out yourself self inquiry.
1.Merely your performance of actions cannot satisfy the God. Your life style should be full of righteousness.

2.You should renounce all the evil qualities, which are stated by the Lord in Bhagavadgeeta. All the evil qualities are nothing but the influence of Rajas and Tamas. That is to say, you could be transcending the qualities of Rajas and Tamas. Further, you should keep in practice all the divine qualities. The divine qualities are the influence of the quality of Sattva. That is to say, you must become predominant of Sattva.

\ 3.You should habituate yourself all the qualities of the devotee, the Lord Krishna discussed in Bhagavadgeeta.

4.You should possess firm devotion towards Yama and Niyama.

5.You must be endowed with the four means of attainment.

6.You must be the one, who possesses devotedness towards your own duty.

7.Only when the devotion, knowledge and dispassion remain full in you, then only the above mentioned worthiness will come about in you. The practiser, who observes all the above qualities with devotion and diligence, need not call the God, or invoke the God. The God himself will be following the practiser. Such one is most beloved of God.

The one who loves the God is the common devotee. The one who is loved by the God is the eminent devotee.

DOUBTS

The utterance of “I am Brahman” (either through the mind or through the mouth) is said as the practice. Who is the one that utters, ‘I am Brahman’? Brahman cannot speak. Isn’t it?

Ans. Brahman cannot speak. But, so long as the body remains as an adjunct, Brahman can speak through the adjunct. The doership is of the adjunct only. Brahman is merely witness only.

Having taken the egoism as an adjunct, the Brahman pronounces that I am Brahman. Having utilised the mind as an adjunct the Brahman will be minding that ‘I am Brahman’, ‘I am Brahman’. The Brahman he himself only does hypnotise. By sometime, only the awareness of I m Brahman does remain, having vanished the influence of the veiling of Avidya, just as the justice of the insect and the bee. Through the chief thought, viz. egoism of the mind, which is the adjunct, the process of hypnotism happens. By the time the Brahman (the Jiva ) obtains its natural state, viz. Self realisation, the chief thought, viz. the egoism can also vanish.

Let us verify an example. In the drunkenness the manager Subbarao, having forgotten that he is the manager, being deluded that he is still a clerk, will be grieving as he hasn’t got the promotion. If he is made to mind repeatedly the statement, viz. ‘I am the manager’, ‘I am the manager’, by the justice of the insect and the bee, the supposition of he is the manager itself will confirm. Gradually after the drunkenness leaves, he can come into the original state of he is the manager.

The devotee is adoring the God with ignorance. Hence, in getting his grace, delay may happen. The devotee, who is in the dual supposition, is being bound in the highest world of Satya after death. Only after the obtainment of the knowledge at the end of the Kalpa, he is getting final deliverance.

But, the path of the dual devotion will be being attracted by the practisers as a satisfactory one than the practice of ‘Ahambrahmasmi’. The practisers, who cannot renounce such practice of devotion, can continue in the path of devotion after learning the knowledge of the Self perfectly. The practice of the knowledge is impersonal and non dual. The practice of the devotion is personal and dual.

But, the practice of non duality in the personal devotion is beneficial. One should worship the Lord Rama in such a supposition as, ‘Rama you are Brahman, I am also Brahman. I and you are identical.’ Viz. having known the Krishna, Rama or Devi as the form of Parabrahman and supposing that he himself is also the part of that Parabrahman, one should worship. Such devotion will not bind you due to the assistance of the knowledge, though it is personal. Soon you can become deserving for the grace of the God. The superstition devoid of knowledge renders virtue only. The devotion associated with the knowledge renders salvation. By the devotion associated with the knowledge, having negated the duality with in a short period, you can be fixed in the experience of Ahambrahmasmi.

The above methods of practice itself are enjoined in the Sastras as, after learning the spiritual knowledge, one should not renounce the performance of the devotional activities. Further, he should perform them with the thought of Brahman.

MY TIDINGS

The concentration is not retaining in the meditation. The mind is not fixing in the meditation. What is the expedient?

Ans. What is the process of meditation you observe? Once verify. You will make your body clean. You will wear the agreeable dress (as you wish) for the act of meditation. You will also assume the sacred ashes, the beauty spot on the forehead, Rudraakshas and the like. You will be seated in a pure, solitary place or in a particular place, you desired. You will keep your body in the posture your preceptor taught and will close your eyes. All the activity you have done so far is nothing but the physical exertion you done for meditation.

Next, you will try to fix your mind on the object of God, either in the dual or non dual way. But it doesn’t retain. It has no practice in catching hold the object of God. It will be running after the material objects in which it has got constant practice. To bring back again the mind, which ran away in like manner and to retain it on the object of God, you will be trying and trying. This is all nothing but the mental exertion you done for meditation.

By this itself, your tired mind will slip into sleep. You will delude that itself is the meditation. You will state that you have gone into the intent contemplation. You will observe the time limitation. Observing the punctuality, you will get awake from the sleep without exceeding the time. You will suppose that you have awakened from the meditation.

In the activity you have done so far there remains no meditation at all, viz. meditation is not happened . Only the physical and mental preparations to be followed prior to the meditation are happened. Devoid of happening the act of meditation itself, which is to be happened next, you have ceased your meditation.

The act of meditation of ninety percent of the aspirants will be in this manner only in the world. After the physical and mental preparations you followed for the act of meditation, having caught hold of the object of God, your mind should spend some period in that awareness. That itself will be stated as meditation. God will take into count that period only in which you spent in the awareness of the object of God, as the period of meditation. All the remaining exertion done for the physical and mental readiness will be stated as the external activity. Under any circumstances, it cannot be the meditation.

Therefore, in order to retain the mind in the meditation, your mind should be naturally remain filled with understanding , liking, love, affection , fondness, attachment, ambition, over anxiety, grief of longing , anguish, distress and the like towards the object of God, on which you are meditating on. Then only your mind will remain stand still on the object of God during the period of meditation.

Example 1 :- While you are discussing on your interesting topic with an individual you like, if some other person having called you from back and entrusted you some other work , you will answer him to do it later on, even without turning towards them and you will be continuing your activity.

Now imagine the object of God in the place of the individual you like. Imagine the worldly affairs in the place of the second individual, who entrusted you work. What have you understand? What have you received in the fore cited example. Discussion with the individual you like only is more affectionate than the work assigned by the second one.

So also, if you are having more affection on the object of the God itself than the worldly affairs, under any circumstances your mind will not run after the worldly affairs, having renounced the object of God, during the period of meditation.

The text is that not only during the period of meditation, but also during the period of the real life, if the understanding, liking, love, affection, fondness, attachment, ambition, over anxiety , grief of longing, anguish, distress and the like strengthen naturally on the object of God constantly, your mind can never come out, having left the object of God during the period of meditation.

Example 2:- Suppose, your most affectionate relations may be on the death bed in the hospital or may be entangled in the troublesome situation. Your distress, anguish, grief, love, affection, attachment and anxiety will be functioning itself severely and unbrokenly towards them. You may be performing any work, your awareness will remain only on them. You will be forgetting your routine activities, food and sleep and even the comfort of your body, having immersed in their awareness.

So also, some other individual of your street may be in the hospital in like manner. Your awareness will not function on them. Your mind doesn’t meditate on them either having forgotten or having left your routine activities, food and sleep as well as the comfort of your body.

What does the reason? The attachment and affection, which you are having towards your own people are not functioning on the people of your street.

By this, it is to be divined that in order to retain the mind on the God during the period of meditation, your attachment and affection on the God should become emphatic and should be strengthened, during your lifetime. I say that no practices or trainings are needed more than this to retain the mind on the God. To fix your attention on your affectionate, who are in troubles in the hospital, are there any preceptors? Are there any training centers? Is there any practice? Have you undergone any training?

If so, you have to enhance the attachment towards the God during your life. Through the activities like worships, bhajans, religious vows, paying of vows, pilgrimages and the like, which are being performed mechanically, such attachment can never arise. Supposing the Lord as your friend, your own, relative, preceptor, well-wisher, companion of the life, a member of your family, loving and adoring Him; sharing your pleasures and pains with Him only, you should live in the way you dedicate yourself under his refuge. Then only your attachment with him will be strengthened. Your mind does not go out having left him during the period of meditation. This cannot happen in one day. As your attachment is becoming still and still emphatic, your mind will be getting stillness in the meditation. Try and see.

Example 3:- Sitting in the drawing room of your house, you may be discussing deeply on your favorite topic with the individual you like. You don’t know that the time is passed four hours. It is getting dark outside children may be crying in the house. People in the house may be talking loudly. The songs of the television may be audible. Several sounds may be audible in the house. Someone may come from outside and also may go. But even you don’t know all these things. Your conversation goes on as it is without interruption.

Have you observed? So many situations, people, sounds, have not become obstacles to your activity. Being seated in the midst of several sounds, you have enjoyed solitude. None of these can disturb your attention or concentration. The reason is that you are having more and more zeal towards that individual as well as towards that topic you are discussing, than that of all these.

Have you searched for solitude to retain your attention towards your affectionate, who are in the hospital? Never. The attachment towards that individual sustained your concentration (meditation) day and nights, under any circumstances.

O Practiser! Do practice to be in anguish of longing for the God. That anguish itself is the vigor and support to your meditation.

The object of God means the form of your favorite God.

The whole we observed so far is the activity of dual meditation. Let us observe the same topic in the activity of non dual meditation.

In the non dual meditation the whole that exists is Brahman only. The one, who meditates should perform meditation in the state devoid of triad. That is to say , supposing that he himself is Brahman; the entire universe remains surrounding him is Brahman; the whole that remains after that is Brahman; being himself is the substance of Brahman, he also remains united with the infinite Brahman, just as a drop of water in the ocean; the meditating individual should remain in the state in which the only Brahman does remain, having ceased the thoughts. This itself is the non dual meditation.

Viz. the practiser should possess an accurate, evident, doubtless understanding formerly on the supposition, in which he remains sit during the period of meditation. He should practice such supposition not only during the period of meditation, but also while moving in the daily routine of the life constantly. Which supposition is being practiced while moving in the daily routine, that supposition itself should be withheld during the period of meditation. So, it can be caught easily. To how extent that supposition becomes emphatic while moving in the daily routine, so emphatically the mind can sustain in that supposition during meditation.

Consequently, to sustain the mind in the non dual meditation, formerly the practisers should learn the knowledge of the Self thoroughly. Further, not only during the period of meditation, but also while the body is moving externally in the daily routine, he should practice the absorbed contemplation of Brahman and should make it strengthened.