Shri Mataji: "Achieve your Self, become your Self.... That's the only way you can get rid of your confusions."
The Spirit-Paraclete"But today the time has come where thousands can get their realization and can be established because the Last Judgment has started. The Last Judgment is going to be through Kundalini awakening, as if Kundalini is the pointer in the balance. It has started! People are not aware it has started! They do not want to be judged as yet, but time should not be lost.
But this Judgment is so beautiful that when you are judged you get powers of your own, of your love; you enjoy the bliss of your Spirit; you become so peaceful, all the tensions disappear; you become so dynamic and the blessings of all the well-beings come on you. As Krishna has said "Yogakshema." First the yoga then the kshema. Kshema is well-being. If you have not achieved your yoga the kshema is not bothered.
People say I am preaching Advaita of Shankaracharya. Of course, it is the same, whether it is Shri Sankaracharya or anybody. I am doing that. Only he was preaching, I am doing it.
What Christ said, what Krishna said, and what Muhammad said is nothing but Advaita, that"you have to become One with God." But there are many who do not like it, they want to have dvaita, they want to keep their personalities, so-called, with them. I asked the other day one gentleman who was a minister and all that. I said"What do you want to keep that? What, which part?"He said"Not my ego."I said"What is it then? It is that only. You want to keep back your ego."
Unless and until you become big you cannot evolve. And how do you become big?—by becoming the Ocean yourself. A small drop becomes an ocean, as long as he becomes One with the Ocean. You become One with the awareness of God. This is what Christ has said," You have to be born again."Is said by everyone. Moses has said it, everyone has said it but people are telling you"No, no, no, no. That should not be done"because these middle agencies will be losing their income. How will they exist without it?
Try to see these points. Achieve your own powers of Love; achieve your Self, become your Self. If you want it you can have it, but if you don't want nobody can force this. Nobody can take away your freedom. If you want to remain as you are, you are left with that; then you face it up and live with it.
But if you want the ultimate, the absolute, it is there. That's the only way you can get rid of your confusions and get rid of all your ideas of relative existence—political, economic and everything can be only dissolved through achievement of your absolute. Because after realization you can feel, you can ask any absolute question. For example, if you want to ask the question"Is there God?", immediately the cool breeze starts coming out. Tremendous! The answer comes as if like a computer you start working out because you are put to the mains.
So it is necessary for the whole humanity to pay attention today because the time is coming when the sorting out will take place. That time nobody is going to persuade, or tell you and fill the halls and request you. The sorting out will be there. Better get it now and establish it. Whole humanity has to be saved. No use doing patchwork. Do something substantial. Substantial is only possible if you go to the roots of this Tree of Life and nourish it, enlighten it. That is the only way one can work it out. May God bless you all."
Achieving Truth, May 25, 1980
Nature of Brahman: The Supreme Self
By Prof. Harish C. Gaur
About the importance of knowing Brahman, Yajnavalkya said—-"In this world, one without knowing the imperishable, may offer oblations into fire, perform sacrifices, practice austerities for thousands of years (but still) find all such acts unproductive (of result). Also, whoever departs from this world (meets death) without knowing the imperishable, is miserable, but he who departs after knowing, that as a knower of Brahman (Brahmavit), attains to Brahman."
But how does one know, if It exists? It is said that just as"Oil exists in sesame seeds, butter in milk, water in (underground) rivers, fire in (Arani) woods, yet is not apparent. But one can obtain oil by compressing the sesame seeds, butter by converting the milk into curd and churning, water by digging the wells and fire by rubbing together two pieces of dry wood. Likewise, Self is realized as the Self (within) when one looks for it by truthfulness, observing austerity" (Svet. Up. I. 15-16).
It is emphasized that only the purified Antahkarana of a being is capable of 'revealing' the self by reflection (Abhasa) like the sun reflected in a (clean) mirror or in (still and clean) water. But if polluted by blemishes as attachment arising from contact of senses with respective objects and possessed of desire, anger, pride, greed, envy etc., it becomes non-transparent like a stained mirror or disturbed/polluted water in a lake and does not enable reality of the Self to be revealed even though it is so near.
Also, Supreme Self is not attained by (revealed to) one bereft of vigor (weak spirit), to one possessed of ignorance (from constant adherence to body as Self ), delusion (caused by attachment to mundane things) or from improper practice of austerities etc. The self of the enlightened (possessed of knowledge) who strives with diligence and possessed of proper means attains to union with (enters the abode that is) Brahman (Mund. Up. III. 2.4). In yet another context, Lord Yama told Nachiketa—-"One who has not desisted from activities prohibited (not sanctioned by scriptures), whose senses are not under control, whose mind may not be concentrated and is not free from anxiety (about the result of concentration) cannot attain to the Self (even) through knowledge" (Kath. Up. 1. 2. 24).
The favorable condition for the intellect is purity and transparency like a cleaned mirror or clean and still water. Thus, possessed of purified intellect (Antahkarana) freed from all desires and by prolonged and uninterrupted practices that lead to divine traits (also, subjugating non-divine traits), with control of mind and senses, one realizes the individual self through meditation (thinking of it alone) with concentrated mind, by a control of Prana repeating 'So' while inhaling and 'ham' while exhaling; Soham (I am He) being a reminder of oneness of the self with Brahman (Brihad. Up. I. 4. 1). Also it is emphasized that 'self' alone should be realized (Brihad. Up. I. 4.7). In the purified intellect, Self is said to reveal its true nature. About the necessity of freeing one's self from desires it was said—-"When all desires clinging to one's heart fall off, then a mortal becomes immortal and he attains to Brahman here (meaning in this life) (Kath. Up. II. 3.14). The cessation of bondage from desires is like blowing out a lamp. He attains to Brahman.
Realization of Self is facilitated by association with and the guidance of a qualified teacher (Guru), who besides being a knower of Brahman (Brahmavit), should have realized Brahman. The realization is accomplished in several stages by understanding the true significance of Sruti Mahavakya as 'yam Atma Brahma' (this individual self is the Supreme Self, Brahman) (Brihad. Up. II. 5. 19), atattawamasi' (Thou art That, Brahman), (Ch. Up. VI. 8.7), culminating in 'ham Brahmasmi' (I am Brahman) (Brihad. Up. I. 4.10). The man without desire, has no Karma and therefore no cause to go through yet another birth, his organs such as of speech etc., do not depart (with the subtle body). He is undifferentiated from the Supreme Self. It is said—-"Any one who knows the supreme Brahman becomes Brahman indeed" (Mund. Up. III. 2. 9). It is clarified that if the difference was real, Jiva could not become Brahman Itself. Knowledge. may destroy ignorance but not what is real. Because Jiva becomes Brahman, its identity was real, the ignorance having been destroyed by knowledge leaving only Brahman.
When one awakens up from deep (dreamless) sleep (Sushupti), he says he was not conscious of anything, meaning he did not know or was ignorant, but he did experience the bliss with no worries or pain. This is a momentary experience of oneness of individual self with the Supreme Self, albeit in ignorance. In present day medical practices, this bliss (freedom from pain) is artificially created when the body is unable to bear pain as during and after surgery. By administering anesthetic agents with sedative influence, the patient is induced to deep-sleep and unconsciousness, oblivious of the pain the body is undergoing. Realization of the Supreme Self is the attainment of that bliss while one is conscious (as in Samadhi) and without the adjunct of ignorance. This is realization of the Supreme Self by the self.
Nature of Brahman: The Supreme Self
By Prof. Harish C. Gaur
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