MATRI VANI

HUNDRED SAYINGS OF MA  ANANDAMAYI

 

(1)

There is ONE unchanging indivisible REALITY which, though unmanifest, reveals itself in infinite multiplicity and diversity.

(2)

That one - the Supreme Truth – is ever present everywhere in all circumstances.

(3)

Referred to as Brahman, He is other than God Almighty

(4)

God Almighty is nameless and formless; yet all names and forms are His.

(5)

He is the Father, Mother, Guru, Friend, Creator, Preserver, Destroyer-everything.

(6)

His essence is Being, Consciousness and Bliss.

(7)

Indeed, He is in everything and everything is in Him; there is nothing but Him.

(8)

Try to see God in everything and in everybody, including yourself.

(9)

God Himself is revealed in some guise even in individuals supposed to be sinners, as also in suffering seemingly unbearable.

(10)

The vision of the Eternal lila of the Supreme Being is impossible unless one has seen His Bliss in His universality and self-sufficiency and unless one finds this repeated in one in union with, and as part of, the whole.

(11)

The immutable Brahman and the primeval sound AUM are one and same as (the word) Ma.

(12)

God’s name is He himself-the name and the Named are identical.

(13)

Refuge has to be sought in His Name in order to realize Him Whose name is invoked.

(14)

At every breath try to be in communion with Him through His Name.

(15)

If the name that appeals most to you is constantly repeated, you will realize that all names are His Names, all forms are His forms.

(16)

Since all names are His indeed, He will let Himself be grasped by any one of them; furthermore, it will gradually be revealed that He is also without name and without form.

(17)

Whether with full awareness or in ignorance, whether willingly or unwillingly, whether with faith or in doubt, if God’s name is adhered to, and His image in the  mind  is I sustained, gradually what is to be burnt will burn and what is to be melted will melt.

(18)

The nature of fire is to convert everything into itself. Similarly, association with His Name inevitably enables one to be identified with Him.

(19)

Take it from me-repetition of His name makes everything possible.

(20)

If you live with the conviction that God is in the closest contact with you, you will gradually discover that there is nothing but God.

(21)

If at all your ‘I’ remains, let it exist only as His servant or as His child and, therefore, the notion that He is far removed will be ruled out.

(22)

The more one thinks of one’s Ishta  (beloved Diety), the firmer will one’s faith in Him grow.

(23)

People mediate in front of a picture. But what is a mere picture? Just paper ! Yet if faith is maintained in meditation, the Lord Himself appears in that picture.

(24)

Faith is always blind; but this blind faith may  ultimately lead to firm belief.

(25)

You cannot find the Mother until the faith awakens in you that whatever the Mother does is all for the best of Her child.

(26)

God Himself appears as the Guru. He has to be invoked, full of faith.

(27)

Just as a vigraha must not be regarded as a piece of stone, so the guru must not be regarded as an ordinary human being.

(28)

The signification of the word ‘guru’ is ‘Jagadguru’ (World Teacher). A World Teacher is one who diverts men from the path leading to death and puts him on the path of immortality. He who does this is the ‘inner guru’.

(29)

Once the Guru has accepted a disciple, He will never leave him until the goal has been attained. The question of leaving does not arise at all.

(30)

The guru actually emerges from within. When genuine search takes effect, his genuine manifestation is bound to occur; it cannot possibly be otherwise.

(31)

The one, Himself assuming the shape of the guru, of His own accord brings about His manifestation or becomes manifested.

(33)

What a comedy  God’s Lita is! What a lunatic asylum! He himself is sporting with himself!

(34)

Man is no other than the self; but he wrongly thinks of himself as a separate individual centred on his body and identified by a particular name.

(35)

All soroow is due to the fact that many are seen where there is only one.

(36)

Duality is pain. So long as man does not wake up to his identity with the one, the cycle of birth and death continues for him.

(37)

In wealth and property there is certainly no peace.

(38)

If you choose to feed upon the objects of the senses, you move towards the realm of death.

(39)

Sense enjoyment acts like slow poison. You are driven thereby towards death. Therefore, it is man’s duty as a human being to get into the current that leads to immortality.

(40)

When the mind is full of worldly desires,  it is their very nature to confuse the mind. Withdraw the mind from outer things and turn it inwards.

(41)

According as worldly interests decrease, one progresses towards real joy.

(42)

Even while living in the world, you can with a calm spirit attend to spiritual practices. Then only will that which is to be given up, falls away; and that which can never be relinquished, which does not go, that indeed will remain.

(43)

In proportion as one loves God, detachment from sense objects ensues. To concentrate on God means to become drawn towards Him. And vairagya (detachment) means becoming disentangled from sense objects. Feeling of attraction towards God and indifference to sense objects occur simultaneously.

(44)

The search after Truth is man’s duty, so that the may advance towards immortality.

(45)

Your sole duty is to remember that He alone is, and that everything is His doing.

(46)

invoke Him and be constantly intent on realizing Him.

(47)

Householders should emulate the ancient Rishis (sages), who were married men living with their families and leading a lifie dedicated to God.

(48)

Love and  serve your consort and children as Divine manifestations. Perform all work as God’s service.

(49)

Since you seek ownership of the garden, you feel unhappy. Be the gardener instead of trying to be the owner, and then you will feel happy.

(50)

What is life-breath is really an aspect of the Universal, all –pervasive Energy that functions continuously; it is He in one of His forms- He who is Truth Consciousness, revealing Himself in this mode.

(51)

Endeavour to concentrate on the breath; this will provide a check on the mind preventing it from wandering away to outer objects.

(52)

Restlessness and serenity both are aspects of the mind.

(53)

Do not allow your mind  to wander here and there; endeavour to make it one pointed; have one single end in view.

(54)

Water inside a pitcher noisily moves to and for when the pitcher is disturbed. But as soon as the pitcher is placed in a position of equilibrium, the water becomes calm. Similarly, it for long in a steadfast posture with your mind concentrated on one fixed thought or aim, the restlessness  of your mind will be slowly subdued.

(55)

When engaged in japa you are attentively to mark the motions of your breathing- inhaling and exhaling; if your mind tries to stray to and for, forcibly attune it to your breathing; this will slowly set in the process of calming your mind.

(56)

Utensils used for worshipping a god or goddess must be washed clean and bright, the place for worship also must be carefully scrubbed and kept clean. Then the mind of the worshipper will also feel a sense of purity. Mind you – your body also is a ceremonial vessel to be used mainly for worship. This will bring inner purity of the mind.

(57)

You need at least two meals a day. Similarly, you should remember God and chant His Name at least twice a day- say, morning and evening. This is for your mind’s well being.

(58)

If you do not like to meditate on an image, you are just to sit still and carefully attend to your breathing; you may not do anything else; even this practice will quieten your mind.

(59)

“Who am I ?” With this attitude endeavour to let the mind stand back as a witness. Search after your Self. As long as possible, sit immersed in meditation, becoming quite still, steady and fully concentrated.

(60)

It is natural for worldly desires to try to take exclusive possession of your mind. These confuse the mind.

(61)

Control your desires for sense objects. Be moderate in eating, sleeping. As a pilgrim on the path to God, you should be content with such food and sleep as will help you to remain fit for the onward march.

(62)

Discipline of the tongue and other sense organs will help the mind to withdraw from outer things and will turn it inwards.

(63)

Regular prayer purifies the mind and the heart. Set apart at least ten minutes for your daily payer at a fixed hour. You may even go on doing your usual work during this period, but observe silence and meditate on Him in any way you like. See that  throughout your life thee should be no slackness in regularity and punctuality.

(64)

Whatever may be your shortcomings, don’t be depressed, don’t lose hope. Try to improve yourself.

(65)

Exert  yourself to the limits of your power, however feeble. He is thee to fulfil what has been left undone.

(66)

Being here and now, it is never too late to begin.

(67)

How can you expect to see the road when you have kept your door shut? Open the door and you will see the road.

(68)

Proceed along  this road where you will meet many fellow-travellers who will of their own accord enquire about your destination. They will often direct you to the right path, if you have chosen the wrong one.

(69)

Everyone should start along the lines taught by his own religion.

(70)

By saying I cannot one does not get far. One has to acquire capacity and achieve his end.

(71)

By God’s grace one is born as a human being. Try to make the best of this opportunity. Everything is possible for man.

(72)

Even though someone may slip and fall, he will not remain lying on the ground but will attempt to rise, stand up and walk again.

(73)

The speed of advancing must become brisk. In order to find your Self, progress along your own path, in our own path, in your own rhythm.

(74)

How long do you want to stay in the wayside inn? Will you not go to your own Home? How nice to think- you are yourself your home, you are also the pilgrim, and at the same time a foreign visitor!

(75)

A spiritual traveler must not allow his mind to be distracted by anything; he should proceed with firm determination towards his goal.

(76)

Don’t sit idle. Always be engaged in doing something useful. Either chant God’s name in silence, or red a good book, or discuss a good topic. But don’t waste your valuable time in idle gossip.

(77)

Even though you feel that your spiritual practice is mere tedious reiteration, it is this very practice that will clear the path for you within you.

(78)

Whatever spiritual exercise, ritual and so forth one is engaged in, should be carried out with faith and love. No ritual should be performed irreverently.

(79)

It is by yearning and pining for Him that the ONE is found. In times of adversity and distress as well as in times of well-being and good fortune, dry to seek refuge in the ONE alone.

(80)

Prayer never goes in vain. So long as no response is received, prayer must be continued.

(81)

It is but the Self that calls itself, and none other than the self that realizes itself.

(82)

By ceaseless prayer He Who is Akhanda (whole) is found. One’s own self, the Life of one’s life, the Beloved of One’s heart is the one to be eagerly sought.

(83)

There is one centre in your being from which come vibrations of Mantra (sound symbols); images also are revealed there from together with the truth underlying them. Who is it that does all this? Reflect ! He dwells within you and does everything- He awakens enthusiasm; He inspires without your knowing it. He is the coincident being. Why speak of self-realization in the future? It is here and now- only the veil that hides it has to be destroyed.

(84)

Relative happiness, that is to say, happiness depending on the fulfillment  of any worldly desire, ends in grief.

(85)

A worldly desire, if unfulfilled, makes you miserable; if  fulfilled, it is almost invariably followed by some other desire and the chain of desires disturb your peace of mind.

(86)

You will have peace only if you can rise above worldly desires.

(87)

So long as one believes that ture happiness can be had in this world without searching within, one will remain in bondage.

(88)

Strive to abandon yourself, without reserve, to Him. Then you will have no grief, no pain, no disappointment, no frustration.

(89)

He is the fountain of peace and the treasure-house of real happiness.

(90)

It is only when you leave everything to Him that there is hope for peace and happiness.

(91)

In Him is all attainment, the summit of fulfillment

(92)

Perfect resignation gives the deepest joy. Accept it as your sole resource.

(93)

Unconditional surrender to Him is the best solace for man.

(94)

Among all creatures man alone has been endowed with the capacity to realize God.

(95)

Mans bounden duty is to endeavour to awake to his real nature as a human being and to kindle the desire to realize.

(96)

Who am I ? This realization is the purpose of human life.

(97)

Don’t indulge in cynical despair. Don’t’ say: “Realization is not for me, not for me ! “Resolve with determination “I must attain self realization. I must”. Doubt is sin.

(98)

Self-realization is God-realization and God-realization is Self-realization.

(99

It is the will of the Almighty that prevails. By living in harmony with His will and becoming an instrument in His hands you should try to realize Him.

(100)

What does Atma-darsana, the direct perception of the self imply? The seer, the seen and the act of seeing-where these three are one, there the Brahman is realized.

 

 

 

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