Quotes from Shrii Shrii Anandamurti:
The Supreme Consciousness is there in you as the oil is in the oilseed. Crush the seed through meditation and you attain God; separate the mind from God Consciousness and you will see that the resplendence of the Supreme Consciousness illuminates your whole inner being. God is there like butter in curd; churn it and IT will appear from within. Churn your mind through meditation and God will appear like butter from curd. IT is like a subterranean river in you. Remove the sands of mind and you will find the clear, cool waters within.
Train yourself in the ideal of the lily, which blossoms in the mud, and has to keep itself engaged in the straggle for existence day in and dag out, parrying, bracing, and fighting the shocks of muddy water and storms and squalls and sundry other vicissitudes of fortune, and yet it does not forget the moon above. It keeps its love for the moon constantly alive. It seems, however, but a most ordinary flower. There is nothing extraordinary about it. Still this most ordinary little flower has a romantic tie with the
great moon. Similarly, you may be an ordinary creature — you may have to pass your days in the ups and downs of your worldly existence – still do not forget that Supreme One. Keep all your desires inclined towards the Supreme. Always keep yourself merged in God’s thought. Go deep into the mood of that infinite Love.
The innumerable structures which arise as a result of the countless vibrational undulations of the Supreme Entity, have on the one hand enlivened every step of creation with restless vitality and blissful sweetness – and on the other, given scope for the mistaken understanding of Him as many, not one. From this mistake arises all life’s delicious sweetness, its spicy flavours – and also its piercing bitter scorpion stings, its heart-rending moans of grief. Hence in One we see many, in all their perfections and imperfections, in all their sweetness and bitterness, all due to the special role of the indriyas – sense organs.
In the first stage of human life, when people notice the colourful processions of various tanmátras such as form, taste, smell, colour, touch, etc. they immediately become attracted towards them. The entire universe appears to be a grand caravan of many colours: it seizes their senses and their minds rush after it, taking it to be the goal of life. In the first stage, this enchanting material panorama propels people from their inner world to external life. If at that stage, someone tells them to move towards the internal world, they become irritated and annoyed. They think “Oh, I’m quite fine here!” Blending their colours with the colours of all, strolling on soft carpets of green grass, they think, “All these things are meant for me!”
This material-oriented existence is the first stage of human life. At this stage, one wants to express only one thing with the whole of one’s being, and that is, “I exist, only I exist.”
Trials and tribulations compel people to ponder deeply; sorrows inspire them to analyse the law of cause and effect. Their wounded hearts want to be soothed with a healing balm from an Entity greater than themselves. They realize then that there is a greater Entity than their little selves. Whatever might be their relation with that Entity, and whether that Entity is within their reach or not, they cherish the hope of gaining something from Him: they cry out, “Save me, protect me!” Then they change their mental tune and say, “I exist, You also exist.”
When this relationship of hope and fulfilment fails to remove their internal dissatisfactions, when the greenness of the external world fails to moisten the desert of their minds, when the seeds of their desires do not sprout, then they realize that they will have to go still deeper inside – the key to the solution lies deeper within. They are still within locked doors and windows; in search of the key, they move inwards, but they are unable to find it. They do not feel that they are even near a guide – far less in close association. Concentrating all their mental anguish, they begin to shed tears in their minds and, beating their heads, say to the unknown Lord of their life:
I have spent my life in vain;Such a great Lord I did not worship –I lost the greatest jewel.I am indeed an unfortunate creature;I never enjoyedEven a drop of nectarOf the love of God.
Parama Puruśa (the Supreme Consciousness) is the Supreme Cognitive Faculty; nothing is outside Him. He too feels the inner agony of despairing people in the core of His heart, and shows them the soothing path of enlightenment. Then those despairing people cry out in the exuberance of their joy, “You exist, O Lord, I also exist!”
They continue to move into the inner world. The charming allurements of the external world no longer keep their minds in thrall. The dazzling splendour of form and colour, their glittering attraction, no longer evokes any response in the innermost recesses of their minds. The radiance of the colourful world and the effulgence of their inner life become one. Just as –
Prasad says, what you were in the beginning;You will become in the end –Just as bubbles rising from the waterInto the water will merge again.
And further –
The pot is in the water;The water is in the pot.Water inside and outside.If the pot is broken, the waters become one –Only the wise understand this great idea.
The indriyas’ externalization and internalization of tanmátras from the external world then appears to be a play of Maya (illusion). The external world merges into the internal world and ultimately there remains only one Entity – “You exist, only You exist.”
So it has been said, Jiṋánasyáyaḿ bhásate nányathaeva – “Of all knowledge, only this remains.”
Suppose there is a clear mirror, and before it you place a large, red rose. If you look at the mirror, what do you see? A red rose. From a distance, one may say that the mirror is red but is it actually so? The mirror is not red. It has only been apparently coloured by the red rose. Just as the mirror becomes apparently coloured red, the human soul is also apparently coloured by virtue and vice. Whenever the individual comes in contact with any action, psychic thought-wave or mental feeling, it is apparently affected, but not actually so, just as the mirror is not actually coloured red.
In the same way, when the unit beings (Individuals)) come near Supreme Consciousness, the impact of their good or bad thoughts and actions becomes distinct and is gradually expelled from the mind, because the colours of those worldly deeds, good or bad, cannot go near Cosmic Consciousness. When the unit beings come into close proximity to Cosmic Consciousness, then there remains only ITs reflection. When the reflected images merge into the original substance, the images cease to exist. Likewise, when the reflected images of unit consciousness merge with Cosmic Consciousness, there remains only One, the real Cosmic Consciousness. That is why God says: “Accept Me alone, not My reflections. I will liberate you from all sins. Do not worry.”
However great may be the wealth of attainment, it cannot satisfy the hunger of the human mind, which always yearns for unlimited happiness. Those who run after wealth and reputation, name and fame, can never be happy unless they can attain an infinite quantity of the same. But because the world itself is finite, how can the objects of this world be infinite? Besides, it is not materially possible to acquire objects of an unlimited quantity. So worldly achievement – even if it is the acquisition of the whole globe – is neither unlimited nor eternal.
Then what is that eternal object which can provide unlimited joy and happiness to human beings? Only the Supreme Entity, eternal and infinite. The total realization of this Supreme Entity brings about supreme satisfaction. In fact, behind all the unending desires for worldly enjoyment, there lies this hidden desire for Supreme self-realisation. So the attainment of God Consciousness is the very innate characteristic (Dharma) of human beings, the ingrained nature of all living beings.
“Dharma” literally means an innate characteristic, the nature or property of an object. The property of fire is to burn. Just as fire and its property are inseparable, similarly human beings and their property – their quest for the Supreme Cosmic Consciousness – are also one and the same.
Now, what is yoga? The root verb is “Yunj,” which means to unify; not to add, but to unify. Suppose there is sugar and there is water. If you add sugar to water, what will happen? The sugar will unify with the water: you will not find the sugar in a separate form after this unification. When the unit consciousness becomes one with the Supreme One, the unit no longer exists. It becomes one with the Supreme. The little boy “A” or the little girl “B” will become Cosmic Consciousness. That is unification.
When you become one with Cosmic Consciousness, you are getting everything, but you are losing nothing. You are losing only your little name, you are losing the name of your little “I” and nothing else, and in return you are getting the Supreme “I”, the big “I”: this is Yoga in the spiritual sphere.
Some people think that Yoga means a particular exercise. No, no, no: Yoga does not mean exercise, Yoga means unification. It is the supreme definition of Yoga.
Yoga is the path of progress, the path of development for each and every human being. Nobody can keep himself or herself away from the path of Yoga. Yoga is Dharma. So in individual life we should practice Yoga, and in collective life we should encourage others to practice Yoga.
It is the solution to all human ailments in the physical stratum, in the psychic stratum and also in the spiritual stratum.
You should never feel alone or helpless. The Force that guides the stars also guide you!