Shri Mataji: What Christ said, what Krishna said, and what Muhammad said is nothing but Advaita

[Guest guest]

" 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. "

 

Shri Mataji Nirmala Devi

Achieving Truth, May 25, 1980

1980-05-26_achieving_truth_3-5.mp3

 

 

PHILOSOPHY OF ADVAITA VEDANTA AS EXPOUNDED IN THE UPANISHADS

Brahman as consciousness - all pervading and immanent in beings as

atma

 

We experience mind (antahkarana) as a conscious entity entertaining

one thought after another. Various Upanishad passages teach us that,

superior to the mind, we have in us an unchanging consciousness,

called Atma or Pratyagatma or Sakshi. Apart from the four famous

mahavakyas, many of them reiterate that this is none other than

Brahman. Thus, Upanishads make it clear that there are not many atmas

but there is only one all pervading, divisionless, non-dual

consciousness; it is this consciousness that is available for

recognition by individual beings through observation of the

functioning of the mind . Kaivalya Upanishad 10 – " Clearly

recognising Atma to be present in all beings and clearly recognising

all beings in oneself....... " . Isavasya Upanishad 6 – " He who sees

the all beings as non-different from his Atma and sees the Atma of

those beings as his own Atma.... " Kaivalya Upanishad 16 – " You alone

are that Infinite eternal supreme Brahman which is the Atma of

all..... " Kaivalya Upanishad 17– " I am that Brahman which illumines

the worlds of waking, dream, sleep etc. " Kaivalya Upanishad 14 refers

to Jivatma as indivisible Bliss-Consciousness (aanandam

akhandabodham) in whom alone the three `cities' go into dissolution " .

Taittiriya Upanishad II.1 and I.6, Mundaka Upanishad III.i.7,

Svetasvatara Upanishad III.11 and Brhadaranyaka Upanishad I.iv.7

talk of Brahman as being available for recognition as Sakshi in the

Jivatma ( - interpretations based on Sankaracarya's commentary - )

( " yo veda nihitam guhayam " " Tat srushtva tat eva

pravisat. " , " nihitam guhayam " " sarva bhoota guahasaya " " sa esha

pravishtah " ) . Similar expressions occur in Svetasvatara Upanishad

mantras III.7, IV.15. IV.16, IV.17 ,VI.11, Mundaka Upanishad

II.i.10,, Kaivalya Upanishad 23 etc. Kena Upanisad 1.6 – " That which

man does not comprehend with the mind, that by which, they say, the

mind is encompassed, know that to be Brahman " . Svetasvatara III.19 -

" Though It is devoid of hands and legs, It grasps everything and

moves about everywhere. Though It is devoid of eyes, It sees

everything. Though It is devoid of ears ,It hears everything. Though

It is devoid of mind, It knows everything but nobody knows It. . The

rshis call It the First, the infinite and the Supreme. " Mundaka

Upanishad II.ii.9 - " In the supreme bright sheath i.e., in the

vijnanamaya kosa, the intellect of individual beings, is Brahman, the

light of lights ( " jytotisham jyoti " ), free from taints and

divisionless ( " virajam, nishkalam) " .. Kathopanishad II.ii. 9.10,11

and 12 talk of Atma as being the one in all beings. Brhadaranyaka

Upanishad IV.iii.23, talking of sushupti says, " That it does not see

in that state is because, though seeing then, it does not see; for,

the vision of the witness can never be lost, because It is

imperishable. But there is not that second thing separate from it

which it can see. " " It does not see " refers to the fact that the

antahkarana and reflected consciousness are dormant and , therefore ,

there is no perception. " Though seeing then " and " For, the vision of

the witness can never be lost " , " because it is imperishable " refer to

the continued presence of the original consciousness as the witness

of the dormant state of the ahamkara in sushupti. Taittiriya II.1.1 –

" Satyam Jnanam Anantam Brahma; He who knows that Brahman as hidden

in the cavity that is the intellect........... " Mundaka Upanishad

II.i.10 - " He who knows this supremely immortal Brahman as hidden in

the cavity that is the intellect.... " (Brahman is Existence-

Consciousness-Infinity. As the eternal Existence forming the

substratum of nama roopas – Sat – It is recognisable everywhere but

as Consciousness - cit – It can be appreciated only as the witness

of the mind.) Mundaka Upanishad III.i.7 – " It (Brahman) is great

(because of its all pervasiveness) and self-effulgent….. It is

further away than the far off. It is near at hand in this body. Among

sentient beings, it is perceived in the cavity of the heart (.i.e.

the intellect) by the enlightened " . " Svetasvatara Upanishad II.15 –

" When one knows atma as Brahman " . Kenopanishad I.2. - " The ear of

the ear, the mind of the mind, the speech of the speech, the breath

of the breath, the eye of the eye. Those who know this atma, after

giving up identification with the sense organs and renouncing this

world become immortal. " ( " Mind of the mind " means that atma is

different from the mind and is superior to the mind). Kenopanishad

1.6 – " That which man does not comprehend with the mind, that, by

which, they say, the mind is comprehended, know that to be Brahman. "

A very clear support for the proposition that the original

consciousness available in Jivatmas is none other than the

consciousness that is Brahman occurs in Chandogya Upanishad

VIII.xii.3. It says, " This tranquil one , that is, jivatma, rising

up from this body ( the reference is to videha mukti) becomes one

with the Supreme Light (i.e., Brahman) and is established in his own

nature. " ( The words, " becomes one with the Supreme light " and " is

established in his own nature " clearly mean that the consciousness

constituting the essence of the individual jivatmas called Atma is

the same as the all pervading, infinite consciousness called

Brahman.) Brhadaranyaka Upanishad IV.iv.13 (Based on

Sankaracarya's commentary " – " He, the knower of Brahman, who has

realized and intimately known the Self – how? – as the innermost

Self – as `I am the supreme Brahman' that has entered this place (the

body)……………all this is his Atma and he is the Atma of all….. " " In

Aiterya Upanishad mantra III.1.2, enumerating various functions of

the mind, it is said that all these are the names of Consciousness

and III. 2. 3 says that this atma is Brahman. (Sankaracarya's

commentary – " The functions of the mind that have been enumerated are

the means for the recognition of the Sakshi.)

 

http://www.katha.org/Academics/Advaita-FrontPg.html

[Guest guest]

" 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. "

 

Shri Mataji Nirmala Devi

Achieving Truth, May 25, 1980

1980-05-26_achieving_truth_3-5.mp3

 

 

Vedanta demonstrates the essential unity of all religions.

 

The essential unity of all religions

" jagbir singh " <adishakti_org

Sat Jun 12, 2004 9:48 pm

Vedanta demonstrates the essential unity of all religions.

 

shriadishakti , " jagbir singh "

<adishakti_org> wrote:

>

> We have to understand that His Ruh (Adi Shakti) Shri

> Mataji was thus sent to announce and explain the Last

> Judgment and Al-Qiyamah in detail to all, and the

> technique to attain Self-realization. That is why we

> humans are now able to comprehend for the first time in

> history the relationship between the Islamic Resurrection,

> Christian Last Judgment and Vedic Sanatana Dharma. It

> applies to all traditions and none (of their followers) are

> accorded special status, regardless of what religion they

> follow. Those who have surrendered and submitted to

> Allah's (SWT) Will to commence the Resurrection are the

> true Muslims.

>

> The opening lines of Surah 75 Al-Qiyamah declare:

>

> LAA UQSIM BI-YAWM AL-QIYAMAH:

> WA-LAA UQSIM BI-AN-NAFSAL- LAWWAAMAH

> I do call to witness the Resurrection Day

> And I do call to witness the self-reproaching Spirit.

>

 

" Vedanta is the philosophy that evolved from the teachings of the

Vedas. The Vedas are a collection of ancient Indian scriptures, the

oldest religious writings that exist in the world. More generally,

the term " Vedanta " includes not only the Vedas themselves but also

the whole body of literature based on them, right down to the present

day.

 

The Vedanta philosophy is the foundation of many currents of

religious thought, and will be the foundation of many more in the

future. Vedanta demonstrates the essential unity of all religions. It

is a sort of philosophical algebra, in terms of which all religious

truths can be expressed. It provides universal expression to all

religions by teaching three fundamental truths:

 

The real nature of all human beings is divine.

 

If in this universe, there is an underlying Reality, a God, then that

omnipresent God must be within each one of us and within every

creature and object. Thus, if a person could somehow shed the

superfluous by emphasizing the underlying truths of life, his or her

divine nature would be manifest. Once that is accomplished, one could

verily state that the true nature of man is God.

 

The aim of human life on earth is to unfold and manifest the Divine,

which is hidden, but eternally existent within every human being.

 

The differences between one person and another are only differences

in the degree to which God is manifest. All ethics are merely a means

to the end of divine unfoldment. " Right " action is that which assists

the unfoldment of God within us; " wrong " action is that which hinders

that unfoldment. " Right " and " Wrong " are, therefore, only relative

values, and should not be used as an absolute standard by which we

judge others. Each individual has an individual problem and an

individual path of development. Nevertheless, the Goal is the same

for all.

 

Given that our nature is divine, there is infinite strength and

infinite wisdom at our command to uncover our true nature. This

nature can be gradually known and entered into by means of prayer,

meditation and the living of a disciplined life _ that is to say, a

life that seeks to remove all obstacles to the divine unfoldment.

Such obstacles are desire, fear, hatred, possessiveness, vanity, and

pride. The Vedantist prefers the word " obstacle " to the word " sin "

because, if we think of ourselves as sinners and miserable, we forget

God within us and lapse into that mood of doubt, despondency, and

weakness which is the greatest obstacle of all.

 

Because God is within each one of us, Vedanta teaches not merely the

brotherhood, but the identity of man with man, the underlying unity

of the entire human race. It says: " Thou art That. " Every soul is

your own soul. Every creature is your Self. If you harm anyone, you

harm yourself. If you help anyone, you help yourself. Therefore, all

feelings of separateness, exclusiveness, intolerance, and hatred are

not only misguided; they are the darkest ignorance, because they deny

the true nature of all creatures, the divinity within, and the

underlying unity of all forms of expression in nature.

 

The above truths are universal.

 

Vedanta accepts all the religions of the world, because it recognizes

the same divine inspiration in all. Different religions suit

different cultures and temperaments. Every religion, like every

individual, involves a certain measure of ignorance. However, Vedanta

does not concern itself with that ignorance. It insists on the

underlying truth.

 

Vedanta is impersonal, but it accepts all the great prophets,

teachers, and sons of God, and all those personal aspects of God

worshipped by different religions. It cannot do otherwise, because it

believes that all are manifestations of one God. Accepting all, it

does not attempt to make converts. It only seeks to clarify our

thought, and thus help us to obtain a truer appreciation of our own

religion and its ultimate aim. "

 

Vedanta demonstrates the essential unity of all religions.

http://www.vedantaberkeley.org/our.htm

 

 

PHILOSOPHY OF ADVAITA VEDANTA AS EXPOUNDED IN THE UPANISHADS

Brahman as consciousness - all pervading and immanent in beings as

atma

 

We experience mind (antahkarana) as a conscious entity entertaining

one thought after another. Various Upanishad passages teach us that,

superior to the mind, we have in us an unchanging consciousness,

called Atma or Pratyagatma or Sakshi. Apart from the four famous

mahavakyas, many of them reiterate that this is none other than

Brahman. Thus, Upanishads make it clear that there are not many atmas

but there is only one all pervading, divisionless, non-dual

consciousness; it is this consciousness that is available for

recognition by individual beings through observation of the

functioning of the mind . Kaivalya Upanishad 10 – " Clearly

recognising Atma to be present in all beings and clearly recognising

all beings in oneself....... " . Isavasya Upanishad 6 – " He who sees

the all beings as non-different from his Atma and sees the Atma of

those beings as his own Atma.... " Kaivalya Upanishad 16 – " You alone

are that Infinite eternal supreme Brahman which is the Atma of

all..... " Kaivalya Upanishad 17– " I am that Brahman which illumines

the worlds of waking, dream, sleep etc. " Kaivalya Upanishad 14 refers

to Jivatma as indivisible Bliss-Consciousness (aanandam

akhandabodham) in whom alone the three `cities' go into dissolution " .

Taittiriya Upanishad II.1 and I.6, Mundaka Upanishad III.i.7,

Svetasvatara Upanishad III.11 and Brhadaranyaka Upanishad I.iv.7

talk of Brahman as being available for recognition as Sakshi in the

Jivatma ( - interpretations based on Sankaracarya's commentary - )

( " yo veda nihitam guhayam " " Tat srushtva tat eva

pravisat. " , " nihitam guhayam " " sarva bhoota guahasaya " " sa esha

pravishtah " ) . Similar expressions occur in Svetasvatara Upanishad

mantras III.7, IV.15. IV.16, IV.17 ,VI.11, Mundaka Upanishad

II.i.10,, Kaivalya Upanishad 23 etc. Kena Upanisad 1.6 – " That which

man does not comprehend with the mind, that by which, they say, the

mind is encompassed, know that to be Brahman " . Svetasvatara III.19 -

" Though It is devoid of hands and legs, It grasps everything and

moves about everywhere. Though It is devoid of eyes, It sees

everything. Though It is devoid of ears ,It hears everything. Though

It is devoid of mind, It knows everything but nobody knows It. . The

rshis call It the First, the infinite and the Supreme. " Mundaka

Upanishad II.ii.9 - " In the supreme bright sheath i.e., in the

vijnanamaya kosa, the intellect of individual beings, is Brahman, the

light of lights ( " jytotisham jyoti " ), free from taints and

divisionless ( " virajam, nishkalam) " .. Kathopanishad II.ii. 9.10,11

and 12 talk of Atma as being the one in all beings. Brhadaranyaka

Upanishad IV.iii.23, talking of sushupti says, " That it does not see

in that state is because, though seeing then, it does not see; for,

the vision of the witness can never be lost, because It is

imperishable. But there is not that second thing separate from it

which it can see. " " It does not see " refers to the fact that the

antahkarana and reflected consciousness are dormant and , therefore ,

there is no perception. " Though seeing then " and " For, the vision of

the witness can never be lost " , " because it is imperishable " refer to

the continued presence of the original consciousness as the witness

of the dormant state of the ahamkara in sushupti. Taittiriya II.1.1 –

" Satyam Jnanam Anantam Brahma; He who knows that Brahman as hidden

in the cavity that is the intellect........... " Mundaka Upanishad

II.i.10 - " He who knows this supremely immortal Brahman as hidden in

the cavity that is the intellect.... " (Brahman is Existence-

Consciousness-Infinity. As the eternal Existence forming the

substratum of nama roopas – Sat – It is recognisable everywhere but

as Consciousness - cit – It can be appreciated only as the witness

of the mind.) Mundaka Upanishad III.i.7 – " It (Brahman) is great

(because of its all pervasiveness) and self-effulgent….. It is

further away than the far off. It is near at hand in this body. Among

sentient beings, it is perceived in the cavity of the heart (.i.e.

the intellect) by the enlightened " . " Svetasvatara Upanishad II.15 –

" When one knows atma as Brahman " . Kenopanishad I.2. - " The ear of

the ear, the mind of the mind, the speech of the speech, the breath

of the breath, the eye of the eye. Those who know this atma, after

giving up identification with the sense organs and renouncing this

world become immortal. " ( " Mind of the mind " means that atma is

different from the mind and is superior to the mind). Kenopanishad

1.6 – " That which man does not comprehend with the mind, that, by

which, they say, the mind is comprehended, know that to be Brahman. "

A very clear support for the proposition that the original

consciousness available in Jivatmas is none other than the

consciousness that is Brahman occurs in Chandogya Upanishad

VIII.xii.3. It says, " This tranquil one , that is, jivatma, rising

up from this body ( the reference is to videha mukti) becomes one

with the Supreme Light (i.e., Brahman) and is established in his own

nature. " ( The words, " becomes one with the Supreme light " and " is

established in his own nature " clearly mean that the consciousness

constituting the essence of the individual jivatmas called Atma is

the same as the all pervading, infinite consciousness called

Brahman.) Brhadaranyaka Upanishad IV.iv.13 (Based on

Sankaracarya's commentary " – " He, the knower of Brahman, who has

realized and intimately known the Self – how? – as the innermost

Self – as `I am the supreme Brahman' that has entered this place (the

body)……………all this is his Atma and he is the Atma of all….. " " In

Aiterya Upanishad mantra III.1.2, enumerating various functions of

the mind, it is said that all these are the names of Consciousness

and III. 2. 3 says that this atma is Brahman. (Sankaracarya's

commentary – " The functions of the mind that have been enumerated are

the means for the recognition of the Sakshi.)

 

http://www.katha.org/Academics/Advaita-FrontPg.html