Matri Vani of Anandamayi | Paramartha 2

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Paramārtha

Part 2

206

Having turned to this side (inwards), a feeling of emptiness (abhāva) awakens. And proceeding further there is the first stage of passing from this condition of insufficiency and want to one’s true being (svabhāva), the realization that without Him the world is dark­ness — nothing of the world seems alluring. It cannot be said that you have reached such a state. Though to yearn for Him also indi­cates progress.

207

If you can love God there will be no more sorrow. Even the feeling of separation (viraha) from Him is joy. It is because of your love for Him that you will be aware of the anguish of being apart.

Solely the man in whom God abides in a very special way is capable of this painful awareness of separation from Him.

208

Where nothing is, there is everything. All efforts are for the sake of this realization only.

To do praṇāma means to pour oneself out at His feet, to become closely bound to them and thereby united to Him, to become His who alone is. When doing praṇāma in a temple or anywhere else, you should not hold back anything, but give yourself without reserve.

You must know Him in such a way that no place remains where He is not.

According to Vaiṣṇava terminology there is viraha and milana (separation and union). But this- viraha rasa, this experience of profound yearn­ing for God after having known union is not like the worldly sense of separateness, which means not knowing the other, being unfulfilled.

Everything comes by His grace alone — this, of course is a fact. You experience as your own the power He has vested in you. Apply it in His service to the utmost of your capability, whatever be the nature of your approach, whatever your line.

Just as thoughts about your home crowd into your mind as you draw nearer to your dwelling place, so also the closer you get to God the greater grows the joy derived from the ever increasing variety of experiences of the Divine.

Indeed, as you advance to your real Home you realize more and more of this joy. You are on the way to finding yourself, be it as the servant of the Lord or as a part of Him or as the one Self.

You must seek what will take you to eka rasa, the state of undifferentiated Being, of Oneness, where nothing remains to be known, to be attained.

All desire must be for God only. What­ever you do, whether with your hands or with your brain, do it as His service.

Whatever you accept, physically or mentally, accept it as God coming to you in this shape. If anything is to be given, it is surrender of yourself at His feet.

209

No matter where you may be placed, from there itself must you take to the remembrance of God. All without exception belong to Him — be convinced of this.

In order to kindle the love of God one has to endeavour to keep the mind constantly engrossed in japa, meditation or the reflection on spiritual subjects. Man must be gripped by a keen desire to awaken to the love of God.

210

Do not give even a thought to results. Stay immersed in Him and Him alone. Results will not always be bad. When the time is ripe, the Self reveals Itself. Being the offspring of the Immortal, be ever concentra­ted on the Goal which is Immortality.

211

Striving to dedicate this transient ego or “I-ness” to the eternal “I” leads to one’s real good.

In order to keep the mind constantly fixed on the supreme object of life, one should ever be engaged in spiritual practices, the study of scriptures, the awareness of God and so forth.

At some auspicious moment in the life of the aspirant his prayer should receive full response. Do not even look in the other direction. Bind yourself solely and with unshakable determination to the practice that will take you to the Goal of your pilgrimage.

212

Go forth to realize God — try at least. This is the genuine madman. Madman (pagol) means paua gol, (to reach the goal), peye gele achieved — signifying unlimited Enlightenment.

When one becomes obsessed by this madness, the madness after the world of duality takes flight.

Some people are crazy over another’s body. By this sort of insanity, falling a prey to infatuation (moha), one ruins one’s body. Turning into a madman after God will not spoil one’s body.

213

Only in the realm of body and mind can hostile power have sway. Sit absolutely still in a fixed position for as long as possible and try to remain immersed in the stream of consciousness (cetnār dhāra).

Just as, nourished by the rain that pours down from the open sky, trees shoot forth new sprouts and grow to their own lofty stature,

so also should there be an aspiration in the sādhaka’s life to advance steadily towards his chosen Goal, free from thoughts of the past; to keep the mind elevated and inspired by proceeding straight and simple to ever new spiritual realization.

A traveller who is eager to reach his desti­nation quickly, does not look back to see by what road he has come nor does he ponder about what he has seen on the way or what he has gained by it. Exactly like that, thoughts of the past must be cast aside in the aspirant’s life.

Let there be a constant en­deavour to fulfil your aim. So long as one dwells in the realm of the mind, even though the beauty of one’s Chosen Ideal may only be imagined, one should make a sustained effort to advance towards it.

214

The empire of the mind is enclosed by the body. Even though you may desire to turn the mind inward, will it voluntarily renounce its empire?

To divide, to wander backwards and forwards again and again constitutes its natural movement. But your sole duty is to realize: “Thou alone art within and without, in want and emptiness, in fact in all circum­stances whatever.”

In order to destroy the undesirable (anīṣṭa) one must focus one’s mind on the invocation of the Beloved, the one desired (Iṣṭa).

215

While one is still guided by reason there is always the possibility of straying from the right course.

So long as one has not realized that He and He alone is manifest in all modes of being, in all forms and in the formless, single-mindedness and unswerving faith are indispensable.

Such one-pointed devotion must have for its sole aim the revelation of the Beloved. Living among your people in a spirit of service, be helpful to everybody.

216

In the morning, as soon as you wake up, pray: “Lord, accept as Thy service everything that I shall do today.”

At night again, before falling asleep, pray: “In self-surrender I bow to Thee placing my head at Thy holy feet.”

Try to spend the whole day in this spirit.

217

Mataji advises men and women alike to serve all living beings with the conviction that they are manifestations of God.

A person who can remain steeped in the thought of God all the twenty-four hours is indeed constantly engaged in the greatest service of all sentient beings. His actions set an example for worthy human conduct.

Now, father, do please try to understand this: At times Mataji says certain things in a peculiar manner; if it has not been under­stood, one should ask for an explanation.

It is necessary to remain constantly in a spiritual atmosphere and keep one’s thoughts occupied with the contemplation or discussion of Truth. If there is a gap, one’s mind may be drawn downwards. A human being should be aware of this at every instant.

218

The spiritual practice that will cleanse one from the dross accumulated life after life and that has for purpose the uncovering of one’s innate, radiant, illumined Self which lies latent deep within — this has to be fostered and served.

What does service signify? Action that purifies the mind.

219

By the talk and the dealings of the people all around, distraction and agitation are produced in the mind due to the clash of different kinds of vibrations.

Therefore, one has been advised to eat pure food, to cultivate elevating thoughts and feelings and gentle, benevolent behaviour, to read books of wisdom.

In order to avoid distraction and agitation, advance towards That which has brought you into being. Even now devote yourself to the practice that will provide you with the capacity to remain undisturbed under all circumstances.

220

Keep a strict watch over everything you do: how you eat, sleep, move about and sit.

Furthermore, the practice one has undertaken in order to be released from bondage must be performed with faith and love. No spiritual exercise or rite should be done disrespectfully, for it is He Himself who has come in the guise of the practice.

By affliction He destroys sorrow. The suffering that has to be endured with patience, fortitude and forbearance is the “Destroyer of Sorrow” Himself who appears in this shape so as to conquer all suffering.

221

When you watch a show at the cinema you do not feel sleepy. Entertainment keeps the mind engrossed and sleep does not come.

From the exertion during the waking state one rests during sleep. In deep sleep man goes to his true Being, but under cover of ignorance. Where the unveiled revelation of one’s true Being is, the question of sleep does not arise.

In the measure as the practices and the intensity aiming at that state of un­veiled revelation gain in momentum, the necessity of sleep will diminish.

222

On the path of sādhana one should not allow anything bad or inauspicious to remain hidden in one’s mind. The purer the mind is kept the more this will help one to progress. When anger arises in your heart try to cast it away.

223

That God has saved you from the attack of a poisonous snake is a great good fortune. Call this to mind whenever anger arises in you. Increase the number of your japa. Try to purify yourself. At the slightest indication of anger drink a sufficient quantity of cold water.

Anger harms a human being in every respect. It produces the action of poison in the body. Pray to God to preserve you from this mood. To criticize people or to feel hostile towards anyone harms oneself and puts obstacles into one’s path to the Supreme.

If someone does something bad, you should feel nothing but affection and benevolence towards him or her. Think: “Lord, this is also one of Thy manifestations!”

The more kindly and friendly you can feel and behave towards everybody, the more will the way to the One who is goodness itself open out.

224

In the śāstras it is said: “Do not utter unpleasant truths.” Who are you to lecture to the whole world? Why should they listen to your words?

If you have the power to make everyone listen to what you say, then only will speaking out be fitting and right. Otherwise your mind will become distracted and your sādhana obstructed.

225

Verily, God is in all shapes and forms. Keep this fact firmly engraved in your heart and mind.

Everybody should be told that in God’s creation, according to the Hindu Sanātana Dharma, it is unlawful to say what will cause hostility or distress to anyone. For God and nothing but He manifests in all shapes and forms.

To be opposed to anyone is to be opposed to the Supreme Being: we are all one Ātmā. This is what we have to bear in mind. Preserve a spirit of calm and friendliness.

226

By idle and vain talk stumbling blocks are created on the path that leads to Him; going in that direction you have already spent ages and ages. Now retrace your steps and return to your Home.

When one lingers on the road, one merely prolongs the troubles and hard­ships that are the pilgrim’s lot. One who faces in the direction of God, engrossed in His name and in the love of Him, advances, no matter what his condition may be; always remember this.

To say, “I have not felt His touch”, and therefore to pursue worldly enjoy­ment can never be for your real good — keep- this in mind.

227

Those who desire to remain intoxicated by Reality do not require artificial intoxicants. Indulging in false things will only increase falsity, for every direction is indeed infinite.

Those who desire the truly genuine Thing proceed of themselves with great intensity so as to progress in their sādhana.

228

The delightful words or sayings that help towards Self-realization, anything leading in that direction, should be accepted. Just as a thirsty man cannot forget water, so should one endeavour to keep the Goal awake within oneself.

229

Anchored in patience and endurance which are so important for sādhana one should try to forge ahead cheerfully with untrammelled speed in quest of the One. He who dwells in the heart must be revealed without and within.

230

To be always in a happy mood helps spiritual endeavour. Dejection creates obstacles on the path. If one is to abide in His presence one has to become free from bondage. Driving the mind inwards one must be intent on the revelation of the Supreme One who resides within.

231

Relinquish what seems bad to you. That you are vowed to the constant remembrance of God is a matter of great rejoicing. To the limit of your power pray to Him for His grace.

Truth Itself will help a man who goes out in search of Truth and thus power will manifest through your spiritual practice.

232

By doing japa and meditation of Kṛṣṇa, by- loving Him, His attraction should become so powerful that even suffering is cherished. Therefore, meditating on Him alone, dedicat­ing all actions to Him, be an instrument in His hands.

Keeping your body — His temple —clean and pure, immersed in the thought of Him, endeavour to let all your actions be permeated by Kṛṣṇa. He is all that is ex­perienced.

The man who can be engrossed in Him, in joy and sorrow, in every one of his actions, in the midst of worldly life that is ruled by the mind — that man will be victorious.

233

By chanting the Gāyatri mantra, by per­forming fire sacrifice, by japa, meditation and similar practices one is cleansed and purified from the dross and karma accumulated during countless former births and in the present.

Thereby is aided the unveiled revela­tion of that blazing, glorious Reality which like a radiant light shines deep within oneself and which is the Goal.

234

The purpose of ceremonial worship (pūjā) is the revelation of the Beloved. For the sake of finding oneself, for Self-realization should be worshipped He, at the worship of whom the question of non-duality and duality does not arise.

Pū for the sake of God is disinterested worship (niṣkāma pūjā).

235

Do whatever God prompts you to do. Japa, dhyāna, pūjā have to be performed regularly for the sake of practice, even if one does not feel inclined — so that this practice may be transformed into the yoga of practice. Devotion and faith must certainly be awakened.

What is happening at present is to cause you to stand on your own feet, to make you vigilant. Whatever has to be done, God will put it right — remember this. Whether one feels like it or not, it is imperative to attend to one’s prayers with great regularity.

236

Without attaining to inner yoga one can certainly not become an instructor of yoga.

When a person who is in living touch with Him who is called the Supreme Lord of Yoga (Yogeśvara) teaches a yogic kriyā, points out the path of yoga, no physical harm will come to the disciple by practising it. There is then hope that the path that will bring him in touch with the yogic current (yogic dhara) may open out for him.

237

If instead of being consecrated to God’s work, divine power is employed for worldly ends, it is wasted. By using spiritual energy for worldly pursuits, the current of this energy will be broken.

When by sustained sādhana one has been blessed with power, it is not right to squander it.

238

Everything is Bhagavan's vibhūti, His māyā, His līlā, His very own play. To use for worldly purposes what one has received spiritually in the course of that play is not correct.

239

Mahāmāyā, the Cosmic Power, is one thing and viṣaya māyā, the delusion of sense objects — sense enjoyment — quite another. For you, a pilgrim to the Eternal, it is detrimental not to continue on the path to Him.

Having left aside sense objects, do not remain entangled in supernormal powers. Supernormal powers are but a stage. They may be beneficial; they may also be harmful. But through them you will not attain to the Supreme, the Ultimate.

Having obtained power it must not be dissipated. Aspire to Self-realization. Otherwise there will be obstacles —decline.

240

To use and operate power is one thing; quite another is spontaneity, coming about of itself. If power is used deliberately the “I” remains and consequently a downfall may result. Whereas in the case of a spontaneous occurrence this is not so.

241

The power of mahayoga is concealed in everything. So long as this has not been fully revealed, how can one speak of uninterrupted, undeniable supreme vision?

242

That there is an infinite variety of āsanas (yogic postures) must be perceived by direct perception. When the divine mood awakens of which a particular āsana is the expression, then the āsana has borne its fruit.

In the material world also one feels at ease and contented when taking up the posture that corres­ponds to one’s state of mind at the moment. It has to be understood that man must of necessity always be in some posture or other.

What exists at the root of things thus finds expression in the physical. When that root of things is touched, each āsana will take shape in its own precise peculiarity: this is called the spontaneous formation of an āsana.

Look, in everyday life also, don’t you automatically take up various postures accord­ing to the nature of your thought at the time? These postures form of themselves as expre­ssions of your mood.

In this material world one becomes within oneself completely engrossed in the particular idea that attracts one, so much so that someone may even be ready to die for it.

All this happens in various ways in the physical world because one is prepared to live in the realm of the fleeting in a transient body; that is to say, one wishes to turn outward, into darkness.

Where man is ever pure, enlightened, free, eternal, there again all God’s numberless names, forms, attributes are eternally real. There the nature of the name, the nature of form and the diverse waves of divine moods, inspira­tions and raptures stand revealed.

In Him should one become engrossed, lost, affixed, immersed, stripped of everything, and then this whole world will be seen as the outer expression of the inner Reality, as the One Himself, the field of His creative activity.

He alone as creative action, the One-with-action and actionless, as form, quality, idea, mode of being, in the world and beyond — He and no other is ever enthroned in the posture of mahāyoga, the supreme yoga. The One who is seated, Himself the āsana.

To realize Him in the world and beyond the world, this is the death of death; there death is conquered, time quelled. To direct his course towards this and this alone should be the aim of every human being.

243

Do as much as lies in your power. By using energy again and again with persever­ance, the necessary action (kriyā) will mate­rialize.

A person who studies has a somewhat distinguished manner of speaking. Similarly, by treading the spiritual path persistently, power is developed.

On this pilgrimage what­ever has to be relinquished will fall away and gradually that which is eternal, true, enlight­ened, free will emerge.

Ever keep your gaze fixed on the Goal, just as an archer aims his arrow straight at the target. If you are a bhakta sink your “I” in the “Thou”; and if you proceed by the path of self-enquiry, let the “you” be drowned in the “I”.