|Dr. Robert Puff|
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Nondual Highlights Issue #2126 Wednesday, April 27, 2005
dew on the tip of a blade of grass,
pleasures of the three worlds
Last only a while and then vanish.
Aspire to the never-changing supreme state of liberation --
This is the practice of Bodhisattvas."
~ From "The 37 Practices Of A Bodhisattva"
"In our world, we try to derive pleasure and joy from indulging in sensual pleasures and objects. This type of joy and pleasure is merely temporary, being attached to these external forms will ruin you. In the first place, these so-called pleasures are so temporary that they are not worth even being attached to. It like life is really a dream, in our dream state while sleeping we experience a happy moment and, being confused, we actually perceive it as something true, real and authentic.
"The same type of attitude we carry-on while supposedly awake during the day. We experience numerous pleasures and like to indulge in the five senses. We then believe them to be real, and become attached to them (and develop hatred for that which disrupts the pleasures our five senses and mind feels).
"This is a mistake, since the nature of these external objects and pleasures are impermanent, like an illusion or dream.
"All pleasures we derive from sensual objects will end in suffering. If one eats something sweet and poisonous, it definitely will be tasty and sweet to the tongue. But, it is going to damage you after it's eaten.
"All the worldly pleasures are quite convincing and interesting in the beginning, but in the end ignorant sentient beings expect happiness out of attachment to sensual pleasures. This is like if one has a skin disease, one scratches and rubs the skin really hard so there is a temporary relief. But this is only going to worsen the disease!! Similarly, if we go for temporary worldly pleasures, and try really hard to get them, then this will just cause more faults. The Buddhas and Bodhisattvas do not expect happiness out of worldly pleasures."
~ His Eminence Garchen Rinpoche
Rinpoche offers fine commentary on "The 37 Practices Of a Bodhisattva" on this web page:: http://www.simhas.org/teaching30.html
- posted to DailyDharma
You may become impatient
for the fruits you expected,
seeing the approaching
end of your life
as a denial of all
investment in loss
is like fermentation,
You can shout
over the loss
of your fine stock
of grain in your granary,
or you can drink the results
until you are so drunk
you forget yourself.
~from Sudden Verse~ , posted to SufiMystic
In the afternoon Khanna's wife appealed to Bhagavan in writing: "I am not learned in the scriptures and I find the method of Self-enquiry too hard for me. I am a woman with seven children and a lot of household cares, and it leaves me little time for meditation. I request Bhagavan to give me some simpler and easier method."
Bhagavan: "No learning or knowledge of scriptures is necessary to know the Self, as no man requires a mirror to see himself. All knowledge is required only to be given up eventually as not-Self. Nor is household work or cares with children necessarily an obstacle. If you can do nothing more, at least continue saying `I, I' to yourself mentally all the time, as advised in Who am I? Whatever work you may be doing and whether you are sitting, standing or walking. `I' is the name of God. It is the first and greatest of all mantras. Even OM is second to it."
Khanna: The jiva is said to be mind plus illumination. What is it that desires Self-realization and what is it that obstructs our path to Self-realization? It is said that the mind obstructs and the illumination helps.
Bhagavan: "Although we describe the jiva as mind plus the reflected light of the Self, in actual practice, in life, you cannot separate the two, just as, in the illustrations we used yesterday, you can't separate cloth and whiteness in a white cloth or fire and iron in a red-hot rod. The mind can do nothing by itself. It emerges only with the illumination and can do no action, good or bad, except with the illumination. But while the illumination is always there, enabling the mind to act well or ill, the pleasure or pain resulting from such action is not felt by the illumination, just as when you hammer a red-hot rod, it is not the fire but the iron that gets the hammering."
Khanna: "Is there destiny? And if what is destined to happen will happen is there any use in prayer or effort, or should we just remain idle?"
Bhagavan: "There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self, and that the ego is non-existent. The other way is to kill the ego by completely surrendering to the Lord, by realizing one's helplessness and saying all the time, `Not I but Thou, oh Lord!', and giving up all sense of `I' and `mine' and leaving it to the Lord to do what he likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-enquiry or through bhakti-marga."
Khanna: "Are our prayers granted?"
Bhagavan: "Yes, they are granted. No thought will go in vain. Every thought will produce its effect some time or other. Thought-force will never go in vain.
"Every thought which genius and piety throw into the world alters the world."
Ralph W. Emerson, posted to AlphaWorld
Come where the senses cannot get in, crossing the
invisible door. When you reach the side of the lake of
not-knowing, shed the load of yourself and dive into
the waters of infinity. At last, you will be back at
- posted to Nisargadatta
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