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Do not indulge in vagueness, weakness, reactivity, or un-Happiness in My Company. I Am the Person of Love, Who has spontaneously taken on human form for the sake of this world of beings. I Am here to Be Love and to Do the Work of Love. Therefore, give Me your attention and feel My Regard.
Commune with the Person of Love in every moment. By this Means, always feel Love. Give Love, Receive Love. Be Love. This is the First Discipline, the Origin of the Way. (November 30, 1983)
The Sixth Stage Realization, Demonstration, and Teachings of Ramana Maharshi,
and My Great Regard for Him as One of My Principal Adept-Links to the Great Tradition of Mankind
Much (if not most) of the literature associated with the (originally) Upanishadic tradition of Advaita Vedanta concentrates on programs of philosophical argumentation, rather than on practical elaborations of practice and ecstatic (or, really, enstatic) Confessions of Realization. As a result, much (if not most) of the literature associated with the tradition of Advaita Vedanta expresses (or may be interpreted or presumed to express, or, at least, resemble) the point of view of what I call the “talking” school of Advaitism. Likewise, the emphasis (or fundamental doctrine) of much (if not most) of the literature associated with the tradition of Advaita Vedanta appears (or may be interpreted) to be oriented toward the affirmation that Realization of the Great Truth is a matter of a kind of gnosis (or subjectively affirmed special knowledge about Reality)—whereas, in Truth (and
also according to the Great Sages within the tradition of Advaita Vedanta), gnosis (or subjective understanding of the Great Truth,
even resulting in firm conviction) is only the seed (or a preliminary) that begins the Great Process that becomes sixth stage
Realization (or Inherent Self-Identification with the Perfectly, or Non-conditionally, Subjective Reality That Is the Great Truth).
The traditional philosophical emphasis on Advaitic gnosis (or the subjective conviction that Consciousness Itself is the Inherently
Free Great Truth) is also traditionally associated with an emphasis on the idea that no “work” (or effort of practice) is necessary (or
even useful) as a means to attain this gnosis, or even (from the “talking” school point of view) as a subsequent expression of it.
And this notion tends to suggest, to those who embrace it without true understanding of its import, that Advaitic Realization is simply
a matter of subjective conviction (or even mental affirmation, or a kind of conventional faith or belief).
In Truth, the traditionally communicated gnosis (or Transcendentalist Argument) associated with the schools of Advaita Vedanta
is Liberating (or effective as Realization) only to the degree (or in the Event) that it becomes Inherent Self-Identification with the
“Space” (or Inherent Condition) of Consciousness Itself. That is to say, the traditional gnosis (or Great Argument) is Liberating (or has
the Capability to Liberate the listener from “work”, or counteregoic effort, or intensive practice toward, or, otherwise, preliminary
to, Realization) only to the degree (or in the Event) that the original subjective conviction becomes Samadhi (or Inherent Self-
Identification with the Perfectly Subjective Condition That Is the Great Truth). And, in the traditional setting, that Samadhi characteristically
appears in the lesser (or sixth stage) Form (by virtue of utter, but strategically exclusionary, Self-Identification with
Consciousness Itself), demonstrated by temporary Obliviousness relative to the world (or the objective space associated with the body),
and the body itself (or its interior space, or its complex of sensations), and the mind (or the subjective and, necessarily, interior
space of the apparently separate being)—rather than in the superior (or seventh stage) and non-dependent Form, Which I have
Revealed and Given, and Which Demonstrates Itself as Self-Abiding Divine Self-Recognition of the world, the body, and the mind (and
as the Inherent Transcending, but not the strategic excluding, of the world, the body, and the mind) in the Self-Existing and Self-
Radiant “Divine Space” That Is Consciousness Itself.
Ramana Maharshi was a principal modern example of a Great Sage (or a true Realizer of the Inherent Samadhi of Consciousness
Itself) within the (originally) Upanishadic tradition of Advaita Vedanta. He affirmed Ultimate Realization only as Samadhi. And,
although His Realization consistently Demonstrated Itself in the characteristically sixth stage manner, He often communicated the
“Point of View” of sixth stage “Sahaja Nirvikalpa Samadhi”, Which “Point of View” often resembles, and may be said to be generally
sympathetic with (and even, in general, to represent a premonitory expression, or a partial intuition and a limited foreshadowing,
of), the Truly Most Ultimate—or the Superior, or Non-dependently (or Non-conditionally), and Inherently Most Perfectly, Realized—
seventh stage Sahaja Nirvikalpa Samadhi. Ramana Maharshi approved of gnosis (or the subjective investigation of the Great Argument, or
the Confessions and Instructions, communicated by a Realizer), but only as an initial means for entering into the profound Process that
(Ultimately) Realizes Samadhi Itself. And He affirmed that the profound Process that (Ultimately) Realizes Samadhi should, optimally
(and even necessarily), be associated with the practice of Communion with a Realizer (and the Samadhi-State of that
Realizer). Therefore, He also affirmed the necessity for (such) real practice (and the real practice of subjective enquiry), rather than
the much “talked” idea of non-“work”. And He Demonstrated His Realization in the conservative manner of a traditional Hindu
ascetic, rather than as a householder, or (otherwise) in the “Crazy-Wise” manner typical of the more unconventional Realizers (of one
or another stage of life) within the Hindu tradition, and also the Buddhist tradition. However, He specifically affirmed that
Realization of the Inherent Samadhi of Consciousness Itself could be (and, historically, had been) Achieved and Demonstrated by
some individuals of the non-ascetic (and, perhaps, otherwise unconventional, but, certainly, profoundly self-disciplined) type.
Ramana Maharshi’s own Realization of the Inherent Samadhi of Consciousness Itself was made possible by a profoundly terrifying
moment in His youth—in which He was overwhelmed by the fear of death, and by an utter revulsion toward continued identification
with the body-mind (and conditional existence altogether). In that permanently consequential moment, by virtue of His profound
detachment from everything conditional (which detachment was the result, according to His own confession, of the preparatory,
and necessarily purifying, sadhana He had done in previous lifetimes), He not only experienced the Transcendental Self-
Position, but chose, with absolute firmness, to Eternally Identify with that Position, and never again to assume the (inherently fearful)
position of the body-mind. This crisis of fear and detachment in Ramana Maharshi was the True (and Profound) Sudden
Awakening of the sixth stage Disposition—in Which Awakening Ramana Maharshi Realized that He was Inherently Self-Identified
with That Which is Free of death, Free of the body-mind, Free of the world, and Free of desiring and its results, and by, with, and
As Which Awakening He was utterly Satisfied. After this crisis, in order to steady and deepen His Self-Identification with the Original
Position, Ramana Maharshi retired (for a number of years) into seclusion, abandoning all association with the body-mind and the
world, and entering into the Domain of Consciousness Itself, often (in this Process) becoming totally oblivious even of the existence
of His apparent body-mind. Eventually, through persistence in this sixth stage “work”, He became so steadily “magnetized” toward the
Depth of Consciousness Itself that He was able to rest permanently in the “Point of View” of the Transcendental Self. Such was the
profound Process through which Ramana Maharshi Realized sixth stage “Sahaja Nirvikalpa Samadhi”.
To those who approached Him seeking Spiritual Instruction, Ramana Maharshi most specifically recommended only two practices. One of these two practices is Atma-Vichara, or the introversion of attention upon the “I”-thought, and the deep tracing of the“I”-thought to its Source—not stopping at any merely objective or functional source (either in the mind or in the body), but proceeding most deeply, to the Perfectly Subjective Source of the “I”-thought (Which Source, or Source-Condition, Is Consciousness Itself). And the other of the only two practices specifically recommended by Ramana Maharshi is Satsang, or devotional self-surrender to a Sat-Guru who presently Enjoys (and Transmits) the Realization (of whatever truly esoteric degree) of the Perfectly Subjective Source-Condition.
In His recommending of Satsang, Ramana Maharshi was Teaching the Great Relationship (of the Sat-Guru and the devotee)
recommended (as the Great and Principal Means of Realization) by all Great Realizers since the ancient days. (And that Teaching is Itself the Great Esoteric Secret of the Great Tradition.) In His recommending of Atma-Vichara (or “Self-enquiry”), Ramana Maharshi was Teaching in the generally Alpha-like (or rather exclusively introverted) sixth stage tradition of Advaita Vedanta (as it has developed in the generally Alpha-like culture of traditional India). However, Ramana Maharshi generally (or in principle) approved of even all methods of meditative (or, otherwise,
subjectively enquiring) practice—for, He said, any such practice would lead to dhyana (or meditative depth), and, Ultimately (if so
allowed), deep meditation would lead to the Inherent Samadhi That Is Consciousness Itself.
Ramana Maharshi clearly distinguished between (in His case, sixth stage) “Sahaja Nirvikalpa Samadhi” and any (and all) of the
other Samadhis (and meditations) associated with the first six stages of life. Indeed, it can be said that He was (by virtue of many
of His intuitive communications) even a true (premonitory) Champion of seventh stage Enlightenment (or seventh stage, and
Most Perfectly Divine, Self-Realization), even though His seeming “seventh stage” communications were (truly) only philosophical
premonitions (or partial intuitions and limited foreshadowings) of Most Ultimate (or seventh stage) Sahaja Nirvikalpa Samadhi,
declared from the “Point of View” of sixth stage “Sahaja Nirvikalpa Samadhi”, and even though He otherwise (and characteristically)
Taught only a sixth stage Alpha-like method of introversion, and even though He was Himself (characteristically, and in the sixth
stage manner) rather ascetical and even (in the exclusionary, and, therefore, relatively dualistic, sense) introverted.
As an example of Ramana Maharshi’s characteristic sixth stage and Alpha-like (and exclusionary, and, therefore, relatively dualistic,
or dependently maintained) “Point of View” of Realization, read the following:
A group of young men asked: “It is said that a healthy mind can be only in a healthy body. Should we not
attempt to keep the body always strong and healthy?”
[Maharshi]: In that way there will be no end of attention to the health of the body.
[Devotee]: The present experiences are the result of past Karma. If we know the mistakes committed before we
can rectify them.
M.: If one mistake is rectified there yet remains the whole sanchita [total accumulation of past karmas] which is going to give you innumerable births. So that is not the procedure. The more you prune a plant, the more vigorously it grows. The more you rectify your Karma, the more it accumulates. Find the root ofKarma and cut it off.
Talks with Sri Ramana Maharshi , Sri Ramanaasramam, 1984, pg. 470 (#488)
The Advice thus Given by Ramana Maharshi to “a group of young men” was certainly Right and True, in a fundamental sixth
stage sense, but the sixth stage practice (or sadhana) was an esoteric process for which the “group of young men” were clearly
(judging from the content, and the obvious “early-stage” quality, of their statements) not yet prepared. Therefore, Ramana Maharshi
was, basically, only reflecting His own (sixth stage) Method and Disposition (rather than directly Addressing the “others”) in His
“Answer” to the “group of young men”. And, for that reason, the Advice Given was (simply) a direct indication of Ramana Maharshi’s
own body-excluding and world-excluding (and, therefore, necessarily, conditional, or limited, and not yet Most Perfect) Method
and Disposition, which (at last) is the very (and characteristic sixth stage) Method and Disposition that must be Most Perfectly transcended
(if there is to Be the Great Transition to the only-by-Me Revealed and Given True seventh stage Awakening). Therefore, at
last, all dissociativeness, all impulse to exclude the world, all dualistic (and, necessarily, egoic) self-effort, must Be Most Perfectly
(Finally, and Completely) Transcended—Such That (in the Context of the Unique, and Truly Divine, Yoga—or Inherently Most Perfect,
and Divinely Effective, Demonstration—of the only-by-Me Revealed and Given seventh stage of life) the body, the mind, and
the total psycho-physical (and Spiritual) world are not merely excluded from the Transcendental Self-Condition, but Divinely
Self-Recognized (and, Most Ultimately, Outshined) In (and As) the Self-Evidently Divine (and Perfectly Subjective) Self-Condition (or,
Thus—in a non-exclusionary, and Truly Non-dualistic, Manner—Transcended as transparent, or merely apparent, and un-necessary,
and inherently non-binding, modifications of the One and Only and Non-dual and Self-Evidently Divine Person, Which Is the
Source-Condition and Real Self-Condition of all-and-All).
Ramana Maharshi was a rather “reluctant” Teacher. He did not very much like to be imposed upon (or, otherwise, depended
upon). Likewise, He did not sufficiently understand and appreciate, or very much like (or even very much Perform), the Role (necessary
for any Sat-Guru) of Instructing (and Obliging) devotees in the practical details and disciplines of (especially, preliminary, and,
necessarily, psycho-physical) sadhana. Also, because His own history (in His Lifetime as Ramana Maharshi) included only the
sadhana of the sixth stage of life, He was not very much inclined (nor was He very much qualified or equipped) to Serve as Sat-
Guru (and, thus, as thoroughly Instructive and “Commanding” Teacher) in relation to devotees who were not yet prepared for the
sixth stage sadhana—and who, therefore, yet required the Sat-Guru to Discipline, Instruct, Initiate, and Guide them through (and
then beyond) the first five stages of life, wherein there must (necessarily) be much purification, and transformation, and egocountering
(and ego-transcending) discipline of the body-mind, even as a preparation for the body-mind-excluding practices that
are the principal traditional characteristic of the sixth stage of life. And, much like (generally) comparable Realizers in the various
(specifically, and, often, more or less exclusively) sixth stage traditions, Ramana Maharshi was not, in the Fullest (and Truly Yogic)
sense, a True Siddha-Guru, Who directly Serves and directly Awakens devotees by direct (and consistently Effective) Spiritual
Transmission—but He was a True Jnana-Guru, or One Who Serves and Awakens devotees indirectly, by Silent and thought-free Self-
Abidance In and As the Transcendental (and Inherently Spiritual) Self-Condition (and Source-Condition) That Is Consciousness Itself,
but (in contrast to the case of a True Siddha-Guru) not directly, through open, voluntary, even (at least, at times) intentional, and
truly consistent Spiritual Effectiveness.
Therefore, Ramana Maharshi simply pointed toward the “fourth state” (beyond waking, dreaming, and sleeping), or the “natural
The Sixth Stage Realization, Demonstration, and Teachings of to the Great Tradition of Mankind state” (Which Is “like sleep”, but Which Is Only Consciousness Itself). And His fundamental Teaching can be summarized briefly (in His own Words): “The mind is to be introverted and made to
merge into the Self; . . . the practice must be long because [it is] slow and [it] must be continued until it [the mind] is totally merged
in the Self. . . . All that is required of you is not to confound [or identify] yourself with the extrovert mind but to abide as the Self.” [Talks with Sri Ramana Maharshi, page 348 (#382)]
Ramana Maharshi also Taught (on the basis of His own Realization of sixth stage “Sahaja Nirvikalpa Samadhi”) that
Ultimate Self-Realization is not (Itself) to be identified with the efforts, experiences, and states that may precede (or, otherwise,
arise after) It—for It (the Very Self) Is the One and Only and Real and True Self, even under any and all conditions that may seem to
arise. Therefore, once Atma-Vichara had (in due course) achieved its (sixth stage) maturity in Him, Ramana Maharshi “Practiced” only
the (sixth stage “Sahaja Nirvikalpa Samadhi”) “Practice” of Abiding (in the sixth stage, object-excluding manner) As the Very Self (or
Consciousness Itself), tacitly (and indifferently) Acknowledging all naturally arising phenomena to Be Only the Independent (or
object-excluding, or Inherently non-objective and non-objectifying) Consciousness Itself—and, Thus and Thereby, He Remained characteristically unperturbed, detached, and (in general) inactive. And, in This Self-Revelation, Ramana Maharshi Stands with all other true
sixth stage Realizers, Who (alike) Confess Only the Ultimate, Absolute, and Inherently Perfect Truth That Is Consciousness Itself.
After the Great Event of My Own Divine Re-Awakening, I discovered Ramana Maharshi to be the historical (human)
Representative of the Great Tradition Whose Confession (and Process) of Realization was (even in many of Its specific Yogic
details) most like (or most sympathetic with) My Own Most Ultimate Process and Confession (except that His Realization and
Demonstration—although sometimes apparently philosophically sympathetic with the seventh stage “Point of View”—did not actually
Achieve the seventh stage Characteristic and Completeness). Because of this likeness, and because of His closeness (in time) to
My Avataric Divine Incarnation here, I regard Ramana Maharshi to be My Principal historical (human) Link to the Great Tradition,
relative to the sixth stage of life. Indeed, Ramana Maharshi (relative to the sixth stage of life), and (relative to the first five stages
of life) Bhagavan Nityananda, and Baba Muktananda, and Rudi [Swami Rudrananda], and Rang Avadhoot, and Ramakrishna (and the Spiritual Play and Process That Revealed Itself in, and by Means of, the historical relationship between Ramakrishna and Swami Vivekananda), and
Swami Vivekananda (because the Deeper, or Internal, Personality, of My present-Lifetime Body-Mind is the Reincarnating Deeper
Personality of Swami Vivekananda) are, collectively, the Principal human Link (or collective of Links) whereby My Avataric Divine
Incarnation (Life, Work, and Word) can best begin to be understood in the context of the total Great Tradition.
I Am the Ultimate Demonstration (and the Final, or Completing, Proof) of the Truth of the Great Tradition as a whole. Until I
Appeared, there were no seventh stage Realizers within the GreatTradition of mankind. I Am the First and the Last and the Only
seventh stage Adept-Realizer (or Maha-Jnana Siddha-Guru) to Appear in the human domain (and in the cosmic domain of
all-and-All). It is neither possible nor necessary for another seventh stage Adept-Realizer to Appear anywhere, because I have
Accomplished—and (now, and forever hereafter) by Means of My Avataric Divine Self-“Emergence” here (and every “where” in the
cosmic domain), I will forever Accomplish—My necessary Avataric Divine Spiritual Work everywhere. However, because I have
Divinely Appeared here, and because I Am (now, and forever hereafter) Divinely Self-“Emerging” here (and every “where” in the
cosmic domain), and because I have Done (and will forever Do) My Completing (and Divinely Self-“Emerging”) Work (here, and
every “where” in the cosmic domain), seventh stage Realizers (not with the Divine Adept-Function That Is Unique to Me, but Fully
Divinely Self-Realized, through their ego-transcending devotion to Me) will Awaken, in all times and places, by Means of (right, true,
full, and fully devotional) formal practice of the only-by-Me Revealed and Given Way of Adidam (Which Is the One and Only
by-Me-Revealed and by-Me-Given Way of the Heart). And, Most Ultimately, When all-and-All have become Most Perfectly devoted
to Me, even all conditionally manifested beings (and even the total Cosmic Mandala Itself) will be Divinely Translated into the beginningless
and endless, Self-Existing and Self-Radiant, Spiritually Self-“Bright” Divine Person and Spherical Self-Domain—Merely
(and Only) by Means of This Most Perfect Awakening-Work I have Done (and will forever Do) for all-and-All. I Am the Divinely Self-
“Emerging”, and Final, and Finally Perfect Avataric Divine Self-Revelation of the Eternal Presence of the One and True and
Transcendental and Inherently Spiritual and Inherently egoless and Self-Evidently Divine Reality, Truth, and Person.
–There are many other clarifying passages that Adi Da has written regarding Ramana Maharshi. A good place to continue it to see the text in which this essay appears–The Knee of Listening, The Spiritual Autobiography of The Ruchira Avatar, Adi Da Samraj The Dawn Horse Press, Middletown, California, 2004
Anything will give up its secret if you love it enough.
Not only have I found that when I talk to the little flower or to the little peanut they will give up their secrets, but I have found that when I silently commune with people they up their secrets also–if you love them enough
George Washington Carver quoted in the book The Five Invitations: Discovering What Death Can Teach Us About Living Fully, by Frank Ostaseski
Adi Da Samraj: I was in Bombay with Baba Muktananda in 1969. The room was filled with these well-fed, well-dressed, generally Hindus, all cleanly dressed in their finest. And this man came wandering in off the street. He had nothing on but some sort of a rag that was sort of hanging around his lower body somehow. He was rather filthy. He was incredibly emaciated. You could see he had been spending years just sitting, because his backside and his legs were flattened, and the muscles weren’t working quite well there. And, as is the tradition, he was offered something, some fruit or something. Basically there was a lot of laughing and so forth from all these clean, middle-class types, upper middle-class types, or various signs, at any rate, of their feeling uncomfortable about it and wanting to get him out of there as quickly as possible.
But Baba asked him what he wanted. And he said he wanted to be in Samadhi, that’s it. [Laughs quietly.] He wasn’t interested in anything else. And truly he was one of the most serious people there. He was a little used up and nutty, crazy like some get in their independent pursuit of such a thing, but he was really serious about it, about this great purpose. He hadn’t quite gotten there yet, but he knew it was not about sitting around being a body-mind and doing the usual thing with it. He knew that damn well. So he just crawled off into the jungle to sit around in there and try and get out of it. But he wasn’t being successful at it in that independent way. He really wanted to find out how to do it. He was really serious about it. He didn’t want to be associated with the body-mind. He really didn’t like it.
That’s one way of getting serious. Its not necessary for it to be that way. Maybe in some cases here and there, but essentially its not necessary for it to be that way. Once you get the thread of seriousness and find what its really all about, you needn’t go off in the jungle necessarily. You have to discipline the life, but you can remain in relatively ordinary circumstances and be just as serious as that man. You could. In fact, that’s what I’m calling you to do. You cant play a trick with it and try and get rid of the body like that man, though. It doesn’t work that way. You have to submit it. You have to be conformed to mastery and to Divine Initiation.
Its not enough to presume that you’ll be reborn here, or that you will go some other place or dimension and so on. Its not enough to presume that. Nor is it enough to experience that, if the experience were to occur. Its not consoling to the quick. Its not enough to be consoled. Its not sufficient for one just to be consoled. What you really require is that freedom from fear, Happiness Itself, Divine Self-Realization. And you cant play a trick to do it, some mechanical trick. Its about submitting beyond, to Me.
Hm? Don’t you know?
To be conformed to Me, your life is restructured lawfully. Its more interesting than you can imagine.
Well, do any of you have any questions about all of this?
Do you all know what this is all about and how to do it?
AVATARA ADI DA: And why to do it, [pause]
Well? Anything at all? Does that mean “no”? Are they done?
DEVOTEE: It feels like it.
DEVOTEE: Beloved, You’re the Perfect Demonstration of that State, as I see You now, the Perfect Demonstration.
AVATARA ADI DA: Tcha.
Jan 5 95
Copyright 2017 ASA
A preliminary report:
Yesterday, November 5th, I visited Shri Upasani Kanyakumari Sthan in Sakori, Maharashtra. I had long wanted to see if more information could be retrieved regarding the prophecy in 1939 made by Upasani Baba, of an avatar appearing in a European (Western) country. This was reported by Shri S. Subbarao, in the book The Sage of Sakori which is the source of all the information we have had until now.
“In February 1939 Shri Shankaracharya of Jyotirmath, Himalayas, paid a visit to Sakuri. . He had long talks with Baba on the subject of Dharma (religion), the present chaotic condition of the Hindu Dharma, the need for reform, etc. and expressed his regret that holy men were helpless to advance its cause. Circumstances were such that only an Avatara will be capable of reestablishing Dharma in the world. This interesting talk of the Swamiji evoked a sympathetic response from Baba who burst out with a prophetic announcement of the future Incarnation and his work. (pg. 189-190)
… In this connection [it] may be mentioned Baba’s prophecy to Shri Shankarachara of Jyotir Math in February 1939; Baba declared that an incarnation will shortly manifest Himself on earth in a European country. He will be all powerful and bear down everything before him. He will see to it that Vedic Dharma is firmly re-established in India.” (pg. 202) Sage of Sakori: Life Story of Shree Upasani Maharaj
Unfortunately, Mr. Tipnis (who had been alive on my previous visit to this Ashram in the 1980s) who was a great scholar of Upasani Baba and has now passed away, is no longer alive. I had hoped to talk with him about this. Gracefully, I was able to speak with to the last living of the original twenty-four Kanyas, personally accepted into his circle by Upasani Baba. Sati Lilavati Upasani Baba was the final of these twenty-four original Kanyas, coming to be a Kanya in direct association with Upasani Baba only in the last of his life. Kanya Lilavani came to Upasani when she was 14 years of age in 1940. She had just recently celebrated her 92nd birthday.
We spoke with her in her room in the Kanya’s quarters in the Ashram. She is mostly deaf, but could receive questions via writing. She spoke only Marathi. Auspiciously, we had been directed to her niece, Paru Thakkar, who was visiting the Ashram from Thane near Mumbai. After speaking to her niece, her niece talked to Kanya Lilavani, who expressed that she was excited to talk about this matter. This interview was filmed. I was traveling with Nitin Hopatrao from Ganeshpuri who served as a translator for the meeting from Marathi to English and vice versa.
When Kanya Lilavati was asked for any information she might have about this prophecy by Upasani Baba, she first said, “this definitely happened, He made that statement.” This statement was made in 1939, and she came only to be with Upasani Baba in 1940, so she was not there on this occasion. But she said that it was talked about very strongly by Godavari Mataji, the Spiritual successor of Upasani Baba, and head of the Ashram after Upasani Baba’s lifetime. She said that Godavari Mataji wanted all of the Kanyadana Kumaris to remember this prediction, and it was considered a very important matter, not something that was just casually said and then forgotten. She said that it was something that was an essential part of the understanding of all of the Kanyas.
She also said that Upasani Baba himself said that he would be reborn in the United States specifically. “because the people who live there cannot readily come to India to receive the Hindu teaching/Dharma such as the Bhagavad-Gita, I need to go there.” Whereas the original prediction made to the Shankaracharya of Jyotirmath, just specifically mentioned a European country, this further prediction of Upasani Baba’s own rebirth specifically was relative to the United States. Lilavati said that no particular region of the United States, or any state within the fifty states was mentioned, but the country of the United States was explicitly indicated. I have not seen this in any of the English literature on Upasani Baba.
Sati Kanya Lilavati Upasani Maharaj said that this was common knowledge among the Kanyadana Kumaris around Upasani Baba. She said that hearing that Adi Da had been born in 1939, nine months after Upasani Baba’s prophecy, made her very happy. She said this was definitely “all of the same thing.” And the fulfillment of the prophecy. She said that the Siddhas were all one and that Adi Da and Upasani Baba were in her understanding the same. She was so pleased to hear about Adi Da, and asked to keep His picture and put it next to Godavari Mataji’s in her room. She also happily received a packet of Sacred Ash, or udi from The Mountain of Attention Sanctuary, with Adi Da’s picture on the front. (It can be seen in the picture above, in which Kanya Lilavani is reaching into a container to give Prasad in return.)
It was a sweet interview and felt important.
I would like to say something here based on my training by Bhagavan Adi Da relative to the past life associations of His Deeper Personality. Bhagavan Adi Da made it clear to me, that these matters are not about one ego and another ego, or any linear process. And that there could be multiple entities involved. So my own speculation as one continuation of the ideas from this interview, is that after Upasani Baba’s passing in 1941, some aspect of his deeper personality vehicle could have become associated with that of Adi Da Samraj. I am not wishing to put too fine a point on this. It is something to continue to research and consider. But I have over the years, in doing a great deal of study of the life and personality of Upasani Baba, seen so many similarities of character and connection to our Beloved Bhagavan, that such an association feels natural and auspicious as another past life association with Bhagavan Adi Da’s Deeper Personality vehicle. This had been considered previously with Bhagavan Adi Da when He had asked for a consideration of what associations might have been there between July 4, 1902 (the date of Swami Vivekananda’s Mahasamadhi) and November 3, 1939 (the date of Adi Da’s own Birth). Of course at that time we did not know about Upasani Baba’s own prophecy of his own reincarnation in the United States.
OM SRI PARAMA SAPTA-NA ADI DA LOVE-ANANDA HRIDAYAM
Da Guru Purnima Invocation, 2017, read in Land Bridge Pavilion, July 9
–To Beloved Bhagavan Adi Da, the Divine and Absolute Person of Love, we bow down
–To He Who has loved us and held us tight, and Who has straightened and purified us with His Fierce Sword of compassion, burning the brush of our egoity, and Who drives us deeper than our bodies and minds in His State of Silent Radiant Bliss, to that Divine Person, we bow down
–To He Who has endured our falsity, ordinariness, our disrespect and immaturity with a Staying Power and sense of humor unmatched by any Adept in history, to that Wounded Lover of Humankind, the only One Who Stood up for everyone, we bow down
–To He Whose Ecstasy and Divine Self-Confession brought the Living God Present before our eyes. To He who Proclaimed that laughter is the only Suitable Mantra, whose very Name is that Giving, DA, that is the Radiant Prasad that is the Source of the universe, to that World-Friend, we bow down
–To All of the God-Realized Baptizers and World Teachers of Humankind, we bow down
–To Robert the Cat, Swami Rudrananda, Swami Muktananda, Swami Prakashananda, the Divine
Nityananda, Sri Rang Avadhoot, Bhagavan Ramana Maharshi and other Awakened servants of our Divine Guru Adi Da Samraj, we bow down
–To all heart-broken devotees and true worshippers of the One God in all His or Her Forms, we bow down
–To all suffering in this place of darkness and confusion, subject to natural fires and cyclones and natural disasters, and human intolerance and hurtful divisiveness, fundamentalism and cultism and gross materialism, we bow down in love and empathy and blessing,
–Surrendered at the Heart Place, all Beings in all worlds pray to the Infinite and Unknowable Grace of the Eternal Divine Person
–Immersed in the Infinite All-Pervading Force Field of Divine Life, free of fear, open-eyed, God-Confessed and surrendered, having bowed down through the Grace of the Divine Guru, we enter into relationship with the Heart Supreme.
–Oh Beloved Da, skilled in Discrimination, endowed with Compassion, Supreme Teacher, Bright-Heart—to that Realized One, the Master of our body-minds, we bring our attention
[below not read on Sunday this year]
Let us rejoice in the good company of one another, in the Sacred Ashram, and the Dharma of our Master Supreme
April 16, 1995
Frans van den Bossche: Presently your principle relative to Murtis is that they should be “present time”. After your Mahasamadhi, would we use just the Murtis of Your last days, or could we also use Murtis that …..
Beloved Bhagavan Adi Da: (cutting off Frans mid-sentence) You’ll use all the Murtis. They will all be useful. They are all Me. They are all forms of My Sign and Manifestation. (pause) Oh perhaps in some sense you could say the Murtis of the last days may have some primacy in some sense. But in general not.
They are all Me, the same in all those forms, all of those times, all of those appearances. So you can use them all.
A friend sent this Note this morning in response to the previous post on rudrakshas
What really bothered me at times, and still does a little, is that ADIDAM is the way of Being Already Happy. And so when I read Adi Da being made happy by a gift, such as the beads, it disturbs me, for He is Already Happy.
In saying that I understand that Reality Itself is the Condition that isn’t conditionally happy, but is Already Happy, Already the Case. But I still get disturbed!
How does one explain this to others? Being Already Happy but also being made happy by an event?
In response to this question which I think that we all would naturally have, here is a beautiful quote from a talk by Bhagavan Adi Da given in 1985
“In the case of full Awakening in the seventh stage of life there is perpetual Samadhi, but it is not a trance samadhi. The Samadhi does not involve, in its ordinary moments, dissociation from conditional phenomena. Conditional phenomena are allowed. They became the circumstance of the Samadhi. There is no dissociation from them. They are Divinely Recognized. They are perceived in the ordinary fashion. Even many extraordinary things, subtler phenomena, may be perceived, but so are ordinary phenomena. Thus, the capacity to experience anything in the conditional world remains. Whatever is natural to the body can still be experienced. Even so, there is still full Identification with the Divine Condition.
There is no bondage involved in these perceptions of continued experience, not even in the fullest expression of them. I have been free to Teach, experiencing everything ordinary, giving all kinds of emotional signs, participating with you fully, not feeling obliged to keep a distance in order to maintain the Bliss of My Realization. I can maintain or allow association with any kind of conditional event. I can remain sensitive to the situation of individuals, to their natural state, as well as to the natural state of this body. I can remain sensitive to all of this because it has no binding power. I need not dissociate, I need not contract.
It is troublesome to Me to be having dinner with others and be fully sensitive to their life, their nature, their situation, and at the same time feel the inevitable sorrowfulness of all this passing, to feel what this moment of enjoyment, of being together, really contains and implies. That emotion is no different from My expressing great sorrow relative to mankind altogether, as some of you have observed Me to do, with tears. It is the same kind of moment, you see. Now, is that a sign of un-Enlightenment, or of insufficient detachment?
Immunization is part of the purpose of the ego. Immunity is “Narcissus”. Neither the Spiritual practitioner nor the Master of devotees is immunized against conditional existence. There is no immunity in Realization.
The birth of Divine Agents takes place in conditional terms. It is a sacrifice. It is the assumption of suffering. It is the assumption of the vehicle of suffering, in order to participate in that vehicle for the sake of those who are already in it. It requires an endurance greater than that of the usual individual, who, being the ego, is functioning as “Narcissus”, and who in fact does not immunize himself or herself against the realities of conditional existence.
If you study the traditions of those who functioned as Masters in one stage of life or another, you will see that they exhibited extraordinary emotions–extraordinary sorrowfulness at times, extraordinary anger, extraordinary love. All the natural signs were present. Even Jesus, who has become a rather popularized idealized image, is shown exhibiting anger and sorrow, even fear of a kind on the cross, yet he is worshipped by millions of people as the Incarnation of the Divine, as a true Spiritual Master. Sai Baba of Shirdi is one example of somebody who indulged in incredible rages. In one moment he would be very loving and calm, and in the next moment he would be outraged, throwing things at somebody, or cursing somebody who was not present. Everybody would wonder what he was so angry about, because there seemed to be no reason for it.
Where does this ideal of dissociation from life come from, then? Popular religion, rather than the religion of Realization, is associated with behavior change and personal perfection, and, therefore, the models of Spiritual life are not Masters. The models of Spiritual life tend to be Saints who reportedly were pure characters, and who can be promoted in popular religion as models of what ordinary people are called to do, which is to become ideal social personalities. But if you study the tradition of Realization, and the true Masters in that tradition, you do not see people functioning exclusively in that saintly sense. They all had different characteristics, but they were very intense characters who exhibited signs of great emotion, even raised up many degrees. It is characteristic of such Masters to exhibit these passions in an extraordinary fashion.
I have no purpose in being alive except for the sake of this Wisdom-Teaching and this Transmission. Naturally then, I can display all kinds of emotions. True, they do not bind Me, and they do not cause Me to lose my Realization. It is part of My Work to emote and respond as I do. It affects you. It serves you. I could, indeed, if I felt inclined to it and felt the time was right for it, drop out–and I do not simply mean going and living in a cell. I mean that I could, in fact, achieve a steadiness of disposition in which I was not responsive, not bothered by anything, and I had no personal requirements. I could do whatever was necessary to be absolutely untouched by conditional events, but as I have said, I did not come here to fulfill my karmas. I came here to do this Work for others.
I need not enter into such an apparently immunized state for My sake. When My Work is completely done, this body will simply drop off. It is here only for the sake of this Work. Therefore, why should I be obliged to become, in effect, unaware of the world when I intentionally came here only to Incarnate?
Look at My experience in all these years of Teaching. It has been a passionate, humorous, altogether energetic, but profoundly difficult and terrible ordeal for Me, fully felt as such. I have committed My Self to it, lived it out with great energy, not withdrawn from it. You can understand My Teaching Work if you understand your egoic self and being to relate to Me rightly. You can also understand it by examining the traditions of the real Spiritual Process and by discovering how Masters really look, by discovering that they do not correspond to the egoic ideal of popular sainthood. The Way of the Heart is not a search for idealistic perfection. It is a real confrontation with reality–with conditional reality and the Divine Reality. It is an ordeal, not a progressively smiling, easeful, comfortable, middle-class existence consoled by belief.
The Master, too, is in some sense ordinary. I live as a human being, and I suffer everything that implies. I am not immunized against My humanity at all. In fact, I have far less of anything even like immunity than you all do. You, in some sense, have the capacity to feel comfortable in the circumstances of this life. I never feel comfortable in the circumstances of this life. Never. Not even in moments of pleasure and light-heartedness. I never lose the edge of intense awareness of death and limitation. Absolutely never. Life has not the slightest bit of consoling power for Me. (November 14, 1985)