Shri Mataji: "What Christ said, what Krishna said, and what Muhammad said is nothing but Advaita"

Shri Mataji Nirmala Devi

"But today the time has come where thousands can get their realization and can be established because the Last Judgment has started. The Last Judgment is going to be through Kundalini awakening, as if Kundalini is the pointer in the balance. It has started! People are not aware it has started! They do not want to be judged as yet, but time should not be lost.

But this Judgment is so beautiful that when you are judged you get powers of your own, of your love; you enjoy the bliss of your Spirit; you become so peaceful, all the tensions disappear; you become so dynamic and the blessings of all the well-beings come on you. As Krishna has said "Yogakshema." First the yoga then the kshema. Kshema is well-being. If you have not achieved your yoga the kshema is not bothered.

People say I am preaching Advaita of Shankaracharya. Of course, it is the same, whether it is Shri Sankaracharya or anybody. I am doing that. Only he was preaching, I am doing it.

What Christ said, what Krishna said, and what Muhammad said is nothing but Advaita, that "you have to become One with God". But there are many who do not like it, they want to have dvaita, they want to keep their personalities, so-called, with them. I asked the other day one gentleman who was a minister and all that. I said "What do you want to keep that? What, which part?" He said "Not my ego." I said "What is it then? It is that only. You want to keep back your ego".

Unless and until you become big you cannot evolve. And how do you become big? – by becoming the Ocean yourself. A small drop becomes an ocean, as long as he becomes One with the Ocean. You become One with the awareness of God. This is what Christ has said, "You have to be born again." Is said by everyone. Moses has said it, everyone has said it but people are telling you "No, no, no, no. That should not be done" because these middle agencies will be losing their income. How will they exist without it?

Try to see these points. Achieve your own powers of Love; achieve your Self, become your Self. If you want it you can have it, but if you don't want nobody can force this. Nobody can take away your freedom. If you want to remain as you are, you are left with that; then you face it up and live with it.

But if you want the ultimate, the absolute, it is there. That's the only way you can get rid of your confusions and get rid of all your ideas of relative existence – political, economic and everything can be only dissolved through achievement of your absolute. Because after realization you can feel, you can ask any absolute question. For example, if you want to ask the question "Is there God?", immediately the cool breeze starts coming out. Tremendous! The answer comes as if like a computer you start working out because you are put to the mains.

So it is necessary for the whole humanity to pay attention today because the time is coming when the sorting out will take place. That time nobody is going to persuade, or tell you and fill the halls and request you. The sorting out will be there. Better get it now and establish it. Whole humanity has to be saved. No use doing patchwork. Do something substantial. Substantial is only possible if you go to the roots of this Tree of Life and nourish it, enlighten it. That is the only way one can work it out. May God bless you all."

Shri Mataji Nirmala Devi
Achieving Truth, May 25, 1980

PHILOSOPHY OF ADVAITA VEDANTA AS EXPOUNDED IN THE UPANISHADS
Brahman as consciousness - all pervading and immanent in beings as atma

We experience mind (antahkarana) as a conscious entity entertaining one thought after another. Various Upanishad passages teach us that, superior to the mind, we have in us an unchanging consciousness, called Atma or Pratyagatma or Sakshi. Apart from the four famous mahavakyas, many of them reiterate that this is none other than Brahman. Thus, Upanishads make it clear that there are not many atmas but there is only one all pervading, divisionless, non-dual consciousness; it is this consciousness that is available for recognition by individual beings through observation of the functioning of the mind . Kaivalya Upanishad 10 – "Clearly recognising Atma to be present in all beings and clearly recognising all beings in oneself.......". Isavasya Upanishad 6 – " He who sees the all beings as non-different from his Atma and sees the Atma of those beings as his own Atma...."Kaivalya Upanishad 16 – "You alone are that Infinite eternal supreme Brahman which is the Atma of all....." Kaivalya Upanishad 17– " I am that Brahman which illumines the worlds of waking, dream, sleep etc." Kaivalya Upanishad 14 refers to Jivatma as indivisible Bliss-Consciousness (aanandam akhandabodham) in whom alone the three `cities' go into dissolution". Taittiriya Upanishad II.1 and I.6, Mundaka Upanishad III.i.7, Svetasvatara Upanishad III.11 and Brhadaranyaka Upanishad I.iv.7 talk of Brahman as being available for recognition as Sakshi in the Jivatma ( - interpretations based on Sankaracarya's commentary - ) ( "yo veda nihitam guhayam" " Tat srushtva tat eva pravisat.", "nihitam guhayam" "sarva bhoota guahasaya" "sa esha pravishtah") . Similar expressions occur in Svetasvatara Upanishad mantras III.7, IV.15. IV.16, IV.17 ,VI.11, Mundaka Upanishad II.i.10,, Kaivalya Upanishad 23 etc. Kena Upanisad 1.6 – "That which man does not comprehend with the mind, that by which, they say, the mind is encompassed, know that to be Brahman". Svetasvatara III.19 - "Though It is devoid of hands and legs, It grasps everything and moves about everywhere. Though It is devoid of eyes, It sees everything. Though It is devoid of ears ,It hears everything. Though It is devoid of mind, It knows everything but nobody knows It. . The rshis call It the First, the infinite and the Supreme." Mundaka Upanishad II.ii.9 - "In the supreme bright sheath i.e., in the vijnanamaya kosa, the intellect of individual beings, is Brahman, the light of lights ("jytotisham jyoti"), free from taints and divisionless ("virajam, nishkalam)".. Kathopanishad II.ii. 9.10,11 and 12 talk of Atma as being the one in all beings. Brhadaranyaka Upanishad IV.iii.23, talking of sushupti says, "That it does not see in that state is because, though seeing then, it does not see; for, the vision of the witness can never be lost, because It is imperishable. But there is not that second thing separate from it which it can see." "It does not see" refers to the fact that the antahkarana and reflected consciousness are dormant and , therefore , there is no perception. "Though seeing then" and " For, the vision of the witness can never be lost", "because it is imperishable" refer to the continued presence of the original consciousness as the witness of the dormant state of the ahamkara in sushupti. Taittiriya II.1.1 – " Satyam Jnanam Anantam Brahma; He who knows that Brahman as hidden in the cavity that is the intellect..........." Mundaka Upanishad II.i.10 -"He who knows this supremely immortal Brahman as hidden in the cavity that is the intellect...." (Brahman is Existence- Consciousness-Infinity. As the eternal Existence forming the substratum of nama roopas – Sat – It is recognisable everywhere but as Consciousness - cit – It can be appreciated only as the witness of the mind.) Mundaka Upanishad III.i.7 – "It (Brahman) is great (because of its all pervasiveness) and self-effulgent….. It is further away than the far off. It is near at hand in this body. Among sentient beings, it is perceived in the cavity of the heart (.i.e. the intellect) by the enlightened". "Svetasvatara Upanishad II.15 – "When one knows atma as Brahman". Kenopanishad I.2. - "The ear of the ear, the mind of the mind, the speech of the speech, the breath of the breath, the eye of the eye. Those who know this atma, after giving up identification with the sense organs and renouncing this world become immortal." ( " Mind of the mind" means that atma is different from the mind and is superior to the mind). Kenopanishad 1.6 – " That which man does not comprehend with the mind, that, by which, they say, the mind is comprehended, know that to be Brahman." A very clear support for the proposition that the original consciousness available in Jivatmas is none other than the consciousness that is Brahman occurs in Chandogya Upanishad VIII.xii.3. It says, " This tranquil one , that is, jivatma, rising up from this body ( the reference is to videha mukti) becomes one with the Supreme Light (i.e., Brahman) and is established in his own nature." ( The words, " becomes one with the Supreme light" and " is established in his own nature" clearly mean that the consciousness constituting the essence of the individual jivatmas called Atma is the same as the all pervading, infinite consciousness called Brahman.) Brhadaranyaka Upanishad IV.iv.13 (Based on Sankaracarya's commentary" – "He, the knower of Brahman, who has realized and intimately known the Self – how? – as the innermost Self – as `I am the supreme Brahman' that has entered this place (the body)……………all this is his Atma and he is the Atma of all….." "In Aiterya Upanishad mantra III.1.2, enumerating various functions of the mind, it is said that all these are the names of Consciousness and III. 2. 3 says that this atma is Brahman. (Sankaracarya's commentary – "The functions of the mind that have been enumerated are the means for the recognition of the Sakshi.)

http://www.katha.org/Academics/Advaita-FrontPg.html

Archives of FAQs and Articles on Shakti/Last Judgment/Qiyamah
Homepage