when you identify yourself with the body as in jagrat you see gross objects; when in subtle body or in mental plane as in swapna, you see objects equally subtle; in the absence of identification as in sushupti you see nothing. The objects seen bear a relation to the state o
A discussion in the hall centred on the story of Kulasekhara Alwar, which had appeared in the Vision magazine. During a Harikatha, Kulasekhara identifying himself so completely with the situation of the story, felt it his duty as a worshipper of Rama to at once hasten to Lanka and release Sita. He ran to the sea and entered it to cross over to Lanka, when Rama appeared with Sita and Lakshmana and showered His grace on him. This led others in the hall to remark, “Some Maratha saint also did a similar thing. He leaped up to the roof, I think.” Thereupon Sri Bhagavan related the story.
A devotee told Bhagavan about his ill-health, treatment by doctors and services rendered to him by his servants. Bhagavan did not immediately reply to him, but in the evening, when the devotees all gathered, he began massaging his own legs with oil. Looking at the questioner with a smile, he said, “We are our own doctors and our own servants.”
Lakshman Brahmachari from Sri Ramakrishna Mission asked, “Enquiry of ‘Who am I?’ or of the ‘I-thought’ being itself a thought, how can it be destroyed in the process?”
“What could be better? The greatness of the japa of the name of Rama is extraordinary. In the story of Namadeva he is reported to have told one devotee, ‘If you want to know the greatness of the name of Rama you must first know what your own name is, what your real nature (swarupa) is, who you are and how you were born. Unless you know your own origin, you will not know your name!’ This idea is found in the Abhangas of Namadeva written in Marathi language and in the Malayalam Adhyatma Ramayana.”
What is the difference between a man who makes no attempt and remains an ajnani, and another who gains a glimpse and returns to ajnana?