extract from Gems from Bhagavan

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extract from Gems from Bhagavan

 

 

 

The state we call realisation is simply being oneself, not knowing

anything

or becoming anything. If one has realised, he is that which alone is,

and

which alone has always been. He cannot describe that state. He can

only be

That. Of course we loosely talk of Self-Realisation for want of a

better

term.

 

That which is, is peace. All that we need do is to keep quiet. Peace

is our

real nature. We spoil it. What is required is that we cease to spoil

it. If

we remove all the rubbish from the mind, the peace will become

manifest.

That which is obstructing the peace must be removed. Peace is the only

reality.

 

Our real nature is mukti. But we are imagining that we are bound and

are

making various strenuous attempts to become free, while we are all

the time

free. This will be understood only when we reach that stage. We will

be

surprised that we frantically were trying to attain something which

we have

always been and are. It is another name for us.

 

Our wanting mukti is a very funny thing. It is like a man who is in

the

shade voluntarily leaving the shade, going into the sun, feeling the

severity of the heat there, making great efforts to get back into the

shade

and then rejoicing 'How sweet is the shade. I have after all reached

the

shade!' We are doing exactly the same. We are not different from the

reality. We imagine we are different, i.e., we create the bheda bhava

(the

feeling of difference) and then undergo great sadhanas to get rid of

the

bheda bhava and realise the oneness. Why imagine or create the bheda

bhava

and then destroy it?

 

It is false to speak of realisation. What is there to realise? The

real

is as it is, ever. How to realise it? All that is required is this.

We

have realised the unreal, i.e., regarded as real what is unreal. We

have

to give up this attitude. That is all that is required for us to

attain

jnana. We are not creating anything new or achieving something which

we did

not have before.

 

Effortless and choiceless awareness is our real state. If we can

attain it

or be in it, it is all right. But one cannot reach it without effort,

the

effort of deliberate meditation. All the age long vasanas

(impressions)

carry the mind outwards and turn it to external objects. All such

thoughts

have to be given up and the mind turned inward. For that, effort is

necessary, for most people. Of course everybody, every book says 'Be

quiet

or still'. But it is not easy. That is why all this effort is

necessary.

 

There is a state beyond our efforts or effortlessness. Until that is

realised effort is necessary. After tasting such bliss even once, one

will

repeatedly try to regain it. Having once experienced the bliss of

peace, no

one would like to be out of it or engage himself otherwise.

 

You may go on reading any number of books on Vedanta. They can only

tell

you 'Realise the Self'. The Self cannot be found in books. You have

to find

it for yourself in yourself.

 

If we regard ourselves as the doers of action we shall also be the

enjoyers of the fruits of such action. If by enquiring who does these

actions one realises one's Self, the sense that one is the doer

vanishes

and with it go all the three kinds of Karma (viz. sanchita, agamya and

prarabdha). This is the state of Eternal Mukti or Liberation.

 

The power of the sage's Self-Realisation is more powerful than all

occult

powers. To the sage there are no others. But what is the highest

benefit

that can be conferred on 'others' as we call them? It is happiness.

Happiness is born of peace. Peace can reign only when there is no

disturbance by thought. When the mind has been annihilated there will

be

perfect peace. As there is no mind the sage cannot be aware of

others. But

the mere fact of his Self-Realisation is enough to make all others

peaceful

and happy.

 

 

 

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