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The Master and the Method Certain readings from Upanishads, Vivekachoodamani and Srimad Bhagavad Gita were recited by the monastic disciples every morning in the Master's presence and this Samskam built over a few years was later found to be very valuable for reflection. Needless to say that His Upadesa of Mahavakya of "TAT
TWAM ASI" given to some disciples and of "AYAM ATMA BRAHMA" in one case
of Vidwat Sanyasa was of special importance, transmitting as it did
a great spiritual charge from Him to the initiates.
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In the stage of Manana, the aspirant enters the phase of Self?enquiry during which he discrimnates between the enveloping sheaths or Kosas and the indwelling Self and rejects the former to know the Residuum as Self. Thus it is not a process of mere reasoning in the mental plane, but a diligent practice to make all the knowledge gathered during Sravana a part of his consciousness by constantly rejecting all that is non?Self. "To fix the mind firmly in the heart until the forces of projection and veiling due to Rajas and Tamas are destroyed and to awaken with unswerving and vigilant concentration on the Self, ceaseless like the unbroken flow of oil, the true and cognate tendency which is characteristic of the Atman and is expressed by sayings : "AHAM BRAHMASMI" ("I am Brahman") and "BRAMAIVAHAM" ("Brahman alone am I") is termed Nididhyasana or Atmanusandhana, that is constancy in the Self" says Bhagavan Sri Ramana in His introduction to the translation of Vivekachoodamani. During Manana and Nididhyasana, the aspirant receives special attention from Guru Maharaj in various ways. Constant emphasis is laid by Him on the necessity for the sanyasin to live always in spirit giving the minimum and due attention to the flesh. He should offer up his body to Prarabdha Karma, as it is indeed its product. A monk's non?identification with his body should become as natural to him as his non?identifieation with his dream body or shadow. By the Grace of Sadguru, he is helped to get over "the indecent clinging to life." Our Master places a glowing ideal before His monastic disciples. "Sky thy roof, grass thy bed and food what chance may bring, well cooked or ill?cooked, judge not". He tells them "Mahabhogi" or the Perfect Enjoyer is he who with patience consumes everything that comes his way like the blazing forest?fire, without discriminating whether it is tasty or not, clean or unclean and healthy or otherwise"". In another of His exalted moods, He will sing from the lines of the Saint Pattinathar: "Wandering in the dark like a ghoul, lying motionless like a corpse, eating all alms like a dog, running hither and thither like a jackal, considering all women as his mother, treating all as his own and moving with humility, the true Gnani or Knower will be child-like in his disposition'. Some of the sannyasin disciples had also been encouraged to take Madhukari Bhiksha, the alms collected from a few houses, like the honey gathered by the bee from many flowers. Gurudev advises moderation in everything. Golden mean is the role prescribed by Him in the matter of food, sleep or speech. He would remind the aspirant "To him whose food and recreation are moderate, whose exertion in action is moderate, whose sleep and waking are moderate, to him accrues Yoga, which is destructive of pain ... '. Austerities like fasting or vigils as also vows of silence are not normally encouraged by Him except for special reasons. The Master repeatedly advises His disciples to maintain mental equipoise under all circumstances by dropping all mental preferences, developing the habit of reposing in the Witness and standing apart from the workings of the mind. Whilst Guru Maharrtj understands the difficulties of the seeker and readily forgives his lapses, He does not at all countenance pride or arrogance in him. He severely discourages the habit of finding fault with others or the tendency to complain. A sannyasin's life is a constant struggle to transform his entire lower nature. Vasaanas and desires in him if merely suppressed, will get revived in a recoil. They have to be overcome by being exposed to the light of Truth and knowledge. Annihilation of Vasana, is indeed Jeevanmukti or liberation while yet alive. The Master is therefore very particular that the sannyasin should overcome all the past aptitudes and attachments to the relatives, friends and vocation of his earlier life. He warns him against the distracting projections of the mind or Vikshepa; for, shutting out the external world is indeed the stepping stone for Liberation. He calls upon the seeker to renounce all his Sankalpas or mental resolves and fancies and become a true Sarva sankalpa sannyasi. By His own example, He teaches him that there is no yesterday or tomorrow for a monk and hence there is no place in his life for initiative and planning. Becoming a sarva arambha parityagi, he has to live from moment to moment, just allowing things to happen to himself and accepting everything without any reaction.
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