Matri Vani of Anandamayi | Dharma 4

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Dharma

Part 4

116

Bhagavan, the all-pervading, in every form, in every sect and religion is He alone. To be eager to love God is very fortunate; it is in fact His grace. Man’s love should be directed solely towards God, then only will there be peace and bliss. Ever take refuge at His feet.

It is man’s privilege to realize the One; the path to Truth is open to him.

117

It lies in God’s very nature to keep the door to Himself ever open. If the amount of energy and time spent in worldly pursuits is given to the search for Him, the path of Self- knowledge will of a certainty open out of itself.

118

He who has created the universe is Himself present in all circumstances and conditions. The action is He, its effective cause is He, and the doer is also truly He.

In order to realize this fact Yogis and Ṛiṣi performed yoga and tapasyā. The One Himself appears as the Name, the mantra. His presence and the remembrance of Him must be sustained unceasingly.

119

One of God’s Names is Love. He Himself resides within all, at every moment, every­where. When man — true to his calling — aspires after the One with uninterrupted intensity, then only His presence manifests.

120

God is the breath of life, the heart of hearts, the Self. To find Him means to find one’s Self. What is called the world is drag­ging man towards foolishness and misery — away from the Divine. Therefore, the only excellent path is the one that leads to Self- knowledge, Self-realization.

121

The One who has created this world is on every side. Rely on Him in all matters.

122

Light is gained by His grace alone. He is the One to be held in remembrance at all times. There is nothing else that you need feel concerned about, father. Contemplate- only Him and Him alone.

123

God is complete. Thus, for full revelation one has to come to Him. Only because of the notion of God’s absence is there sorrow in the world. Where God is revealed there are no “two” — sorrow has no place.

124

How wonderful is the play of God’s kingdom! The Self, the Ātmā, is of course one. Nevertheless, there is you, mine, yours and all the rest of it. If you cannot give up the “yours and mine” then be the eternal servant of the Lord.

How many lives have you not spent in the world, in family life, in the delusion of, “this is mine and that is mine”?

Say to yourself, “I am immortal, the Self; there is only one Brahman without a second; I am His and His alone”. If the distinction between “you” and “me” remains, then let the “you” be Bhagavan.

What is in ice? Nothing but water. Thus, He is formless as well as with form. What is He with form? He Himself as action - actionless action. Attraction means to be attracted to one’s own Self.

125

Where the Ātmā is, how can there be an ego? In the sphere of “mine and yours”, there only the ego exists. Renunciation and attraction dwell side by side. Change and immutability are both He Himself. Live for the revelation of the Self hidden within you.

He who does not live thus is committing suicide. By the contemplation of God try to remove the veil of ignorance. Endeavour to tread the path of Immortality; become a follower of the Immortal.

126

Nobody can possibly be superior to God. Whatever is done, is done by Him alone. No one else has the power to do anything; you must bear this in mind.

Depend upon Him. So long as you feel that someone may do something that would harm you, practise a little more often than you would do otherwise the repetition of the Name of your Beloved Iṣṭā).

To place your reliance on your Iṣṭā is the one thing to be done under all circumstances.

127

Man should address all his appeals and petitions to God and pray to Him regularly. The One who creates, preserves and destroys — in Him is everything indeed.

If anything happens in one’s worldly life that causes dis­tress and anguish, one should endeavour to cleave to God’s Name by all possible devices and cry at His feet.

There can be peace only when God Himself, the fountain of peace, who is the end of everything, has been enthroned in one’s heart.

128

God is supremely merciful and compassio­nate. Without cause or reason His compassion, His grace are pouring forth at every instant. Eager to receive them, stretch out your hand, palm upwards. Shun the menta­lity of a businessman.

“I have done my best but without the desired result. I have reaped the fruit of my past actions. Lord, Thou hast given it to me. Thou art lavishing Thy grace on me”! If one lives in this spirit, there is hope of attaining to the ultimate Good.

129

Never attempt to do barter with God; do not foster the mentality of a merchant or trader; “For so many years have I practised meditation and yet attained nothing”! This is not the attitude to be taken. He is the breath of life, the Self of yourself. He is your very own.

130

You all have ever been good — not become good just newly. Unless there is inward goodness, it cannot materialize.

131

Just as a flower contains seeds that can be seen only when it opens, and in the seed again the tree is potentially present, so also He resides within you. By practising sādhana this may come to light. In other words, if the veil of ignorance can be destroyed, the One who is Self-effulgent will be realized.

Just as the whole tree is potentially contained in the seed, in a similar manner He in His fullness is enthroned within you.

132

He from whom creation and preservation emerge, in His presence is all coming and going. Everything is within His dispensation, is indeed with Him. Thus, when by the re­membrance of Him He is realized, everything is found — supreme peace and supreme bliss.

133

God is the fountain of goodness. By what device he draws anyone to Himself is in­comprehensible to the ordinary person. Everything that He does, who is all-goodness, is for the best. Without the contemplation of Him there can never be happiness or peace.

What the various frustrations in life lead to is also endless. If one allows oneself to remain tied up and entangled in their realm, it is but natural that one should reap restless­ness, weariness and barrenness as the fruit of one’s life.

Therefore, do not keep your thought on all this; rather let your mind soar to a high ideal, to your sublime Goal which is far beyond the ken of human under­standing.

Who can tell by what event or blow of fate His call comes? Do not be cowed down.

You are real, pure, enlightened, free, eternal. In order to advance in that direc­tion, it is your duty to gather your own strength and proceed with the momentum gained by a new attitude towards life.

Truly, God dwells within you also as knowledge and discrimination. Therefore, you must use this expedient on your pilgrimage towards the revelation of Truth. Time glides away.

The Supreme Father, Mother, Friend, Beloved, Lord — all are He in one person. His lotus feet alone are worthy of contemplation.

134

The love of God is alone desirable for a human being. The One, whose offspring you are, who is your Mother, Father, Friend, Beloved, Lord, who has brought you forth, has nourished you with the nectar of mother’s milk —

by whatever Name you invoke Him — that Word you should keep in mind at all times.

135

God is the one and only friend of the pilgrim to the Ultimate. Act in this spirit so that you may come to accept Him as your all in all. Unless one is single-minded there will be obstacles at every step.

136

He who is the Supreme Friend never deceives. From the worldly point of view, a son may have to be disowned, but that Friend can never be given up.

137

Who is called a friend? He who makes you turn your mind towards the Beloved, he is your best friend. But a person who diverts your thoughts away from Him and tempts you to progress in the direction of death, he is an enemy, not a friend.

Try to correct yourself. The man who makes no effort to improve himself is in fact committing suicide.

138

When touching your finger one has touched you although you are not the finger; by touching your dress one has contacted you though you are not the dress.

Just as you are in the smallest part of yourself, so you are also in the whole of yourself. He is one and yet He is the many; and in spite of being the many He is one. Such is His līlā.

He is as equally whole in a grain of sand as He is whole in man, and as He is whole in His totality — complete and perfect.

Nevertheless, among all creatures, it is man’s distinctive mark to be endowed with the special capacity or power to realize this perfection, this wholeness.

This body calls a human being him who has discrimination, who is aware of this possibility. One who is not conscious of it but is engrossed in desires for sense objects, what is one to call him?

139

If you want to become a householder and take up family life, you will have to pass through all kinds of experiences. Let your mind be centred in God, then only is there a prospect of complete peace.

In order to acquire the only qualification that really matters one has to contemplate the Divine. Never cease to strive after the Knowledge that will free you from all ties and snares of this world as well as from the necessity to gain any other knowledge.

140

By one’s own doing want is created and by one’s own doing this want is again re­moved. You yourself have to actively aspire after Self-realization.

Having chosen to feast upon the objects of the senses, you by your own volition thereby gradually move towards the realm of death. Become a taster of ambrosia, father; feast on the immortal!

Tread the path of Immortality where no death, no disease exist.

141

You all are at present in a state of constant wanting. This has for the time being become your second nature.

When you are hungry you are in need of food; having eaten you feel satisfied. Then again you want to sleep. After waking up you conceive the need to go out or to talk to someone.

In this way you are always, wanting something or other. This condition of ceaseless wanting has become your second nature.

The ability to dwell in his true nature, in his Self, in his own state of Being is poten­tially inherent in man.

The veil of ignorance is there, yet there is also a door to Know­ledge. By passing through that door of Know­ledge man returns to his own true nature becomes established in his own state of Being.

142

Desires and cravings make up the contents of your subtle body. Just as the scent of a flower goes and comes, such are your births and deaths.

Again, from another angle of vision, there is no birth or death at all. When the physical body is dead, that subtle body with those desires and cravings floats about shelterless, and then man is born again according to his karma.

The ego or “I-ness” which is studded with desires comes and goes, while for the Ātmā there is no question of coming and going.

Man has a gross, a subtle and a causal body; the root-cause of the causal is the Ātmā. Until this is realized there is birth and death. The Ātmā is self- effulgent. Coming and going exist only for the individual. In order to realize your Self, you have just to remove the curtain.

143

Man appears to be all want; it is by contemplating want that want is earned. Therefore, to contemplate his real nature is man’s duty. Otherwise there will be want, wrong action, frustration, misfortune, death.

The Self is reposing within Itself. In coming and going as well as in true being is He alone. “I am indeed the blissful Self. I have to become established in Knowledge.”

There is none but you and you, and you alone. You are actually present in everything whatsoever. Then again, you are THAT Itself. In the infinite many there is He alone — am I alone.

144

Father has written that he finds no relish (rasa) in the spiritual.

So long as one has not crossed over the desert, dryness will not go. At present the One has taken on the guise of aridity, so there is hope that He may also let Himself be found as delight (rasa).

For how many lives have you not been in the body to reap the fruits of your actions? Your longing for the taste of divine delight will make you a pilgrim from the realm of want to the realm of your true Being.

Body means want — want of completeness, fulfilment, perfection.

145

One should make an effort to practice sādhana, in other words, to go to one’s real Home. If the mind is not turned in that direction there will be foolishness, misery — suffering.

As if by compulsion the mind runs after the gratification of desires that bring suffering. The mind has become uncontroll­able. By the repetition of a divine Name or mantra and by meditation, this illness can be cured.

146

If you turn to God in order to be liberated from your desires for sense objects, your inner strength will grow. Take to some spiritual practice. Keep yourself bound to meditation on God whether you are able to concentrate or not. There is hope that some time or other you will get interested and also remain absorbed in it.

147

To see That which when seen the wish to see anything more vanishes forever, to hear That which when heard the desire to hear anything else does not awaken anymore: Real darśana (vision) is that darśana after which no more question can arise of vision or no vision or of displaying anything. Darśana must be all-encompassing, unveiled, un­interrupted, indisputable.

148

Without God, where are you? That glimpse does occur in some form, as some sort of intuition.

149

In very truth, everything without excep­tion is possible for God. The impossible becomes possible and the possible impossible.