The devotees fondly address the body, which is used as a medium of expression by an unknown power, as Ajja. His benevolent visage of silvery white hair, toothless smile could be the reason why many plead with Him to be taught meditation. Ajja would often reply: ‘You prepare yourself.’ At last, he agreed and told that a meditation class would commence. Many devotees happily assembled.
The gist of His instruction in the class is given below:
Concentrate the mind on the empty space between the lungs. Being aware of the breathing pattern helps the mind to go within. But that alone is not enough. Where does breath originate? Focus the mind there. The spot we point at to indicate ourselves (in the right portion of the chest) is the one. Let the eyes be half open, the gaze be on the ground and let the mind free. Practice this for a month, then let us see.
After a month, the people assembled and said, “We cannot meditate. The mind refuses to go within. Even if we try for an hour there is no result.”
Why? What happens?
The mind runs riot. When it is known that the mind has slipped off, it slips again after bringing it back. It refuses to be still.
Is it the case with all of you?
Is there no one whose mind has gone within? There should be someone at.
There is dead silence as an eloquent reply!
You at least repeat the Holy Name. If there are people initiated in this, they can repeat that Mantra or else Omkara will suffice. First repeat it loudly so that the mind gets concentrated on it and then reduce the pitch. Finally, there should be no lip movement even. It should go on in the mind, in silence. Let the mind become silent thus. Let it free.
He stood watching; having got the process started. Then the following words emerged:
Nowadays, there is a new trend in everything. In the earlier days, the tress were watered using a pot, then with a hose pipe. Now, what do you call it? Drip irrigation? Watering is done drop by drop, ensuring moistness the whole day. The base of the plants remains damp throughout. Likewise, let us find new procedures. It is difficult for you to meditate for an hour at a stretch, isn’t it? Then spread that one hour over the entire day. That means…come on calculate and say. It amounts to two and a half minutes every hour. This is possible, isn’t it?
Yes it is. (In one voice)
So it is possible for all; doctors, engineers and all those who say they have no time. Leave the mind free. As the river flows freely towards the sea, let the mind be. Is it so very difficult for you? Our job is to sweep away the dirt and dust. We are here to clear away your mental cobwebs. Unless the mind is cleansed, no meditation is possible. Allow Us to enter within. We need some place to stand. We are your servants.
Again, Ajja spoke: There is a peepul (Bodhi) tree there. When it was a small sapling, how much care was required! Barriers were erected from all four sides, daily watering…so much care. Now? Nothing is required, it grows by itself. Think it over, is this some lecture for us to rattle on? Only two and a half minutes meditation every hour. How? The phone rings endlessly till the call is answered. Likewise, even if He does not respond, keep trying till He comes. He must come sometime or the other. Nowadays you have a new thing. What is it? Mobile phone. It is received directly by the concerned party. You have to dial the correct number. But this number is not available to one and all.
Words of great import!
The river flows. They construct an anicut, then the water gets collected. Then it is utilized for irrigation through channels. In the same way the mind. It is frittering away in various diversions. It must be stopped in its tracks at the original location. Don’t waste it in so many pursuits. Concentrate this mental energy in the Heart center. How about this microphone? It is amplifying and transmitting our speech, isn’t it? In the same way, the mind is expressing words. If we turn the mike away (turns the mike away from Him) can you hear Us? If oriented properly it can work. If ones thoughts are turned upside down, nothing remains. If the mind is drawn externally, all words and thoughts emerge. If it is internalized, then no speech – only silence. All these words are for your sake only. The mike is there so that you can all hear. We do not need the mike. We need nothing.
-Bhagavan Arabbi-Nithyanandam (Ajja)
Taken from Anandopanishat (Inspirations From the Unmanifest to the Manifest), Chapter 40
There is death for the one who has birth – is it not so? He takes birth; dies and then takes his birth again. We are not talking about the death of the body – it is composed of earth; should return to earth. There is one inside, isn’t it? When death occurs to the one who comes and goes…there the issue is to be examined.
In Aikyatha, there is (individual) existence; There is possibility of returning if one is willing to do so.
The earth, planets, stars and galaxies exist in place only due to mutual attraction – isn’t it? In the same way, mutual attraction exists inside individuals also. There is the bond of attraction between the Jivatma and his astral body. Otherwise how can the Jivatma stay in the body? Does he have a cage? It stays because of the bond of attraction of his astral body. If he detaches himself from the karmic bond, he becomes one with the original power (creator). He attains Aikya. When the river joins the ocean, it becomes one with the ocean. The river attained Aikya with the ocean. The river ceases to exist. The ocean and this river become one. But the ocean exists, is it not so? The water exists, isn’t it? That may evaporate, then condense to form clouds thereafter and into rain. And the same water may form a river. Is it not so?
But in Sakshatkara, when transformed mind is concentrated on the transformed power, one who is the enquirer becomes the object of enquiry. This enquirer then loses itself in the enquiry ‘Who am I’, there threefold annihilation (Triputinasa) takes place.
There remains no enquirer, no enquiry and no object of enquiry.
-Bhagavan Arabbi-Nithyanandam (Ajja)
Taken from Anandopanishat (Inspirations From the Unmanifest to the Manifest), Chapter 3
O-theism is the understanding that there is no God separate from existence. It is the understanding that God is the Beingness which is experienced when one is at-one knowingly with the whole of existence.
It is the understanding that this Beingness is the potential of all human beings and that it is the identification with a fictitious entity (ego) which prevents the realization of this potential.
O-theism is the understanding that there have been many masters who have attained that Beingness and have expressed that experience in the language and culture in which they lived. Their experience is One but their expressions are many.
It is the perennial philosophy. It is the Heart of the teachings of all the Awakened Masters including Krishna, Lao Tzu, Mahavir, Mohammed, Zarathustra, Guru Nanak, Buddha and Christ.
O-theism is the religion-less of the Sufis, Tao, Advaita, Tantra, Yoga and Zen.
It is the religious-ness of Ramakrishna, Ramana Maharshi, Meher Baba, Krishnamurti and Osho.
O-theism is the religion of Enlightenment.
It is the ground in which Theism, Atheism and Deism dissolve.
O-theism is the end of theism. It is All-theism and No-theism, hence O-theism.
This interview was conducted by Andrew Cohen and first appeared in the magazine What Is Enlightenment as part of a longer article. I am posting the interview portion for the benefit of those who have an interest in learning more about Ajja.
Ajja: First, we should introduce ourselves, so there will be mutual understanding and harmony. After that, our conversation can begin. Only then will there be usefulness in this conversation. Otherwise, words are mere words. The other day when we met, you described your experience of awakening, but the others here have not heard it, so could you please describe it again?
Andrew Cohen:I was sixteen years old.
Ajja: Who was sixteen years old?
AC:The individual, the young man, who was convinced that there was a problem, that there was something wrong.
Ajja: You can continue.
AC:Suddenly the doors of perception opened. It seemed like the walls in the room had disappeared and suddenly there was infinite space. And this infinite space was full of energy. And this energy was conscious, it was aware of itself.
Ajja: And what you are now—is it that awareness itself?
Ajja: So it’s not this body that you refer to as “I.” The awareness you experienced at that time, is that the “I” you feel now also?
AC:Yes. It’s the same.
Ajja: It’s not this body?
AC:There’s only one “I.”
Ajja: And what happened after that?
AC:Then what happened was that I realized that this energy which was aware of itself was intelligent—there was intelligence—and the nature of it was love. Unbearable love. Excruciating love. And it also became apparent that everything that existed in the manifest universe was of the same substance, which was this consciousness. And in that it became apparent that every point in space was exactly the same point as every other. For example, now we’re here in this room. We just came from Prashanti. Before that I was in Europe. Before that I was in America. While these all seem to be different places, what I realized in that moment was that every place I could be was the same point, literally and actually. Also, there were tears but I wasn’t crying. And my throat was opening and closing.
Eventually this experience faded. But then, six years later, when I was twenty-two, I began to seek for this experience once again, because even though by that time it felt very faraway from me, I knew that it had been the most real experience of my life. I began to do sadhana [spiritual practice] and had various experiences and was with many different teachers. And then finally when I met my last teacher, I told him about it. Over the years, I had told many people about this experience and they had never known what to say, but when I told him, he said, “Then you experienced everything.” And when he said this, it began to come back. Then I experienced this overwhelming love and heat and burning for several weeks. After that happened I began to find myself speaking spontaneously about the Absolute—I couldn’t help it; I would start speaking about it and then it would come into the room. And my body would fill up with bliss, and other people would feel the bliss and be drawn into the experience.
Ajja: What is your state now?
AC:That’s what my experience is now. It happens when I’m teaching, when I’m speaking about the Absolute. Then this experience comes, and when I stop speaking about it, then I go back into a more ordinary state. But the difference now is that I have no doubt—self-preoccupation and doubt are gone—and this love that I met at that time is my whole life.
Ajja: In the beginning, the “I” was a constricted “I.” Later, it started becoming expanded, and then you reached a state where there was no time and space, beyond even emotions. In that, “you” and “I” become one—the supreme Divine. We only use the word “I.” Whatever there is in this body, for that we say “I” as a simple indication. We say that it is “me,” but I am nothing. I am not the body. I am not even a power. What really exists is That whose nature is light, its nature is satya [ultimate reality]. It is truth, it is bliss, it is peace, and that is the real existence.
Who is that energy, that power? What is the source of that? Who am I? What is my source? I am that energy. I am that power which is my source. So when I go to search for the source of this “I,” I reach that self-illumination. Then this power that is existing in this body, residing in this body, is also arising from that self-illumination itself. And it has all the qualities and nature of That itself. So when I know this, I start evolving. This “I” starts evolving to become That itself. That is its nature. Total expansion is its nature.
So what is that “I” which we were calling “I”? This body is not “I.” The one who resides in this body is the real I. That power, that shakti, is I. When one goes into that self-illuminated state and recognizes it as his own true nature, he also finds that it has endowed him with the qualities of illumination, expansion, compassion. The individual self has become one with That. Whatever he sees around him, where does it come from? It is evident that it always comes from within; in every instant, it seems to just come springing up from within. To a realized soul, that is how the whole world around us looks.
Everything has come out of that “I.” The most important answers, how do they come? It is not as if they were written down somewhere. These answers have just come out. Not from the individual self, but from this state they have come out. So there is no self! It has just spontaneously come out.
So for the individual soul who aspires to be totally free, what is the easiest and most direct path to freedom from the cycle of birth and death? The answer to that question will come when the mind becomes totally silent. So it is not what I say that is important. We have to get those answers ourselves, and that we can do only by silencing our minds. All of us have the capacity to get those answers, because every question has an answer within silence. When the mind has reached a state of stillness, the answer comes. This will not happen in one or two days, but it is certain that we will get the answer in the silence.
AC:I understand that when the mind is silent there is no problem and therefore no need to find a solution. However, I have some questions I’d like to ask you anyway, for the sake of the many people who will read this.
Ajja: Whatever question you ask, the answer that comes out of here is: “Silence the mind.” You have to first concentrate the mind on itself. If, after that, you still need a perfect answer, my life itself is the answer. By seeing my action, you can understand, you can realize That. That is my message. That is my answer.
AC:Can I ask you a question anyway? It’s a good one.
Ajja: If I answer something, it should be of some use. The importance is for action. When the message is given, will they bring it into practice?
AC:That is what I wanted to ask you about: What is the relationship between nonexistence and action in time and space?
Ajja: One loses his existence through knowledge and action. Through these he becomes free. Then he himself is a jivan mukta [liberated person]. But when that “I” has gone, what is there? Where is the question then?
AC:Even though he is free, isn’t the jnani [Self-realized individual], the jivanmukta, still expressing something through his actions?
Ajja: I don’t have the awareness that “I’m a jnani“or “I’m a jivan mukta.” I don’t have anything. When the “I” has gone, the consciousness does not even raise the feeling of “I.” That is completely gone. So for a jnani that question does not even arise. When there is no question of thinking, then ordinary action in day-to-day life does not take place. Our thoughts are transformed into contemplation. Then our day-to-day routine interactions become spiritual. In that, the regular routine itself becomes spiritual life. That itself is yogic life. That itself is divine life.
AC:There is a mystery that I’m infatuated with. From nothing, there became something; it’s literally the beginning of everything. In the jivanmukta, also, he is nothing, he’s in nothing. And yet, from nothing comes something: words, actions, etc. This is what I want to know about.
Ajja: I have already described how day-to-day interactions themselves can be converted into spiritual actions. Having that objective, when an individual soul is engaged in day-to-day actions and duties, he gets transformed. Then as he advances on the path of evolution, through contemplation on the thought “Who am I?”—who is that individual soul?—then, even while residing in this body, he becomes totally free from the cycle of birth and death. He becomes the Self itself, and the Self is total freedom. This is real freedom. This realization is the objective of human birth. It is for this alone that a human birth is taken. When this objective is fulfilled, our life itself is fulfilled. It is a state from which there is no more birth. It is a life free from duality, and beyond death. This is applicable everywhere in the entire world. This is true for the whole of humanity. When the whole of humanity understands this and puts it into action, then where is this question?
AC:Then there will be no difference between birth and death.
Ajja: Yes. Only when there is birth can there be death. Where is birth in this? We think: “I am this body. All the sense objects that are related to the body are mine.“ With such a constricted feeling, when a person is involved in action, and is experiencing the joys and sorrows that are resulting from such action, again and again he will take birth in this world. So his lives continue according to his actions. This is the secret of birth, life and death. But when the individual self is freed from the bondage of action, and also the bondage of this body, then he becomes one with the supreme Self, which is his original nature. He becomes the supreme Self itself. When the individual, through contemplation of the question “Who am I?” becomes free from karma, he evolves, he becomes the self-luminous Supreme. That itself is Self. That itself is bliss. That itself is satya, ultimate reality. That itself is Life. That itself is Self-realization.
So Self-realization is for the good of the whole. It brings auspiciousness and good to the whole universe. That is the objective of human life. When we understand the secret of this, we will really understand the relationship between the individual soul, the supreme Soul and the universe. The individual is a part of the cosmos. This body, this “I,” is nothing but a microcosm of that macrocosmic universe. When we understand the micro level, we are bound to understand the macro universe. Anyone who seeks here is bound to reach there, because this individuality is a part of That. And also, it containseverything. All the secrets of That, this also contains. Through the study of the individual—or even the atom—the basis of the whole universe can be understood.
How is this freedom realized? Through action alone does realization come. That is jnana, that is freedom, that is moksha [liberation].We must understand how, by doing action, we can reach that state. What kind of action will help us to become liberated? Chanting the name of God, contemplation, surrender, truth, nonviolence, detached action. One who, during his lifetime, can translate the knowledge of the Self into action, that one deserves to realize that supreme blissful state. Not only that, he becomes bliss itself. “Who am I? What is the secret of my life, my birth?” Understanding this, realizing this through his search, even when he is engaged in actions and duties, he attains his original nature, which is bliss. So it is through action that he becomes transformed.
AC:When you speak about karma yoga, or detached action, are you referring specifically to spiritual practice? Or to any form of detached action?
Ajja: Any action which is done as a duty without the expectation of a result. Any action, if you do it without expectation and selfishness, is transformed into duty. This leads you to a state where there are no emotions. One is doing, but he is not doing. There is no feeling that “I am doing something.” What happened to that “I”?
This evolution is step by step. It doesn’t happen all of a sudden. It has to pass through various stages. However, even the most elementary state of bliss is Bliss itself. The nature of bliss is Bliss itself. Bliss itself is the nature of bliss. Bliss is Bliss itself. Bliss is Bliss. This bliss is eternal reality. This bliss is eternal Truth. That bliss which is eternal reality, that is the eternal bliss. This is the supreme Bliss. This is the Brahmic [Absolute] Bliss. And that itself is Ananda [spiritual bliss]. There is nothing there—no state. Experience and words cannot reach there. The actual nature of the individual self is this bliss itself. And the easiest and the shortest path is to always dwell in that sahaja [natural] state that is our original nature.
The question may arise, “Where is that Bliss?” That Bliss is here and now, ever present. When this jivatma [individual self] is dropped, that Bliss is there, already existing. The individual soul has the bondage of action, but the Supreme doesn’t have that. There is not even birth for the Self. So let us go beyond this dualistic world of action, let us evolve, and reach the paramatma [supreme Self].
For all this, meditation is the starting point. In the beginning you should sit. You should have that internal preparation. One has to discipline oneself. But it is not enough only to sit. It is not merely that the body must sit; your mind must sit also. The mind should not be wandering. Unless the mind is controlled, there is no meditation. The wandering of the mind itself is the world.
AC:Yes. The mind is the world.
Ajja: So in the beginning, the mind should become still. The mind is wandering and that must stop. Through meditation, the mind turns inward. And this should happen not only in meditation, but also in the midst of action.
Nothing that we take to be real in this world actually is. When this world becomes unreal to you, then the true reality reveals itself. That is the beginning. In that, we realize that there is no death, there is no life, there is only existence. At one point or another, we all have to die. But I do not mean the death of this body. There is another kind of death—a death from which there is no rebirth. When the one who keeps coming back for reincarnation, when that one dies, that is the real death—as in my case, where all experiences have passed. Now, here in this state, there is nothing.
AC:When you say there is nothing here, do you mean that you have no experience right now? You seem to be expressing a great deal.
Ajja: Whose experience? Words are coming, it is true. Through this vehicle, some unknown force is acting, some power is working, using this body as an instrument. It is not this body that is speaking. There is a power that is inspiring this body, intellect and mind. In each one of us the same thing is happening, but often we say, “I am speaking.” Here that is not happening. Words are just coming out. That is the difference. I don’t say, “I say, I speak.”
AC:In my own experience, the relationship between this state of bliss, in which there is no “I,” and perfect action in the world of time and space seems to be very mysterious. So I would still like to know more about how you define that relationship for the one who is actually established in that bliss consciousness in which there is no notion of“I.” How do that individual’s actions in this world express the perfection of that condition? What is the relationship between that state and the expression of perfect action in this world of appearances?
Ajja: My level of interaction is totally different. There is no relationship between these two in my actions. What is your understanding about perfect action in the world?
AC:Perfect action means action that comes from pure love, in which there is no sense of individuality and no self-interest whatsoever. There’s no pride, there’s no greed, there’s no egotism, there’s no self-consciousness. And it is also the expression of pure love that has no sense of itself as being separate. But this action does occur.All the realized souls express this.
Ajja: This is difficult to explain, to put into words, but if one spends time in the company of a person who is in such blissful consciousness, then it becomes possible to understand. Such an individual will not tell you anything. He will communicate only in silence. But through contact with him, understanding can happen. One can know this only through experience.
What is love? Are we speaking about a love related to the senses? Or is it beyond the senses? Some people are the embodiment of love but the nature of their love is beyond the senses. You cannot see it with your eyes. You cannot describe that love with your words. They are love embodied. This love is not something to be displayed. It is their original nature. It’s not something they merely express. It is their nature always.
AC:It’s who they are.
Ajja: They exist in this world, but they are not. They are, and they are not. That is what self-illumination is. That itself is Atman [the Self]. That itself is bliss. That itself is truth. That itself is life. Which life is it? It’s not worldly life. It’s a life beyond duality and beyond death.
AC:So how they are, then, is the answer to the question. How they are is the answer to the question of what the relationship is between nothing and something.
Ajja: These things are beyond description. This we cannot explain. This can only be seen and understood. It’s not because they have something to say that they speak. It’s not possible to describe bliss. When you are blissful, it’s an experience, but there is no one there to speak. Words come out, but between the words that come out and that ultimate reality there is no relationship. The real state and the words that describe it are not related. That exists only as Itself. The words show That, they manifest That, but they are not That. The existence of that Supreme is indicated by the word “I” only for the sake of interaction in the world—for the sake of the world, but not for the sake of That.
My experience is of the Universal Soul only, which is energy, light and power—the self-luminous supreme Universal. It has come for evolution and it has evolved. Universal light comes for evolution and it evolves.
AC:The light evolves?
Ajja: Light and power came, but now only light remains in the evolved form. There is no power. The indweller of this physical body is the soul, which is nothing but self-luminous light and power. And in evolution, the power dissolves, leaving only light.
AC:Can you say that again?
Ajja: The indweller of the body is a universal power and light. And in the process of evolution, the power dissolves and the light remains. But the truth of this cannot really be communicated. Only through contact, by being in the proximity of a realized soul, can one understand. This is one of those questions the answer to which can only be discovered when you search for it in silence. Otherwise it becomes mere lecture from which none of us will benefit.
AC:I understand that the most important answer cannot be given in words, that it can only be found by the individual in silence. And yet it is my experience that by asking these kinds of questions sometimes magical and extraordinary things can happen.
Ajja: Even if the truth comes out or if, as you say, magical, miraculous things occur, when words come out, they are still nothing but words.
AC:But the words coming from a jnani have the power to enlighten.
Ajja: That is about the jnani. But where are the jnanis? Who is a jnani? And who is it that recognizes the jnani?
AC:The jnani and the one who recognizes the jnani are one and the same.
Ajja: Is that your experience?
Ajja: I do not deny that experience. But a jnani will never have the experience that “I am a jnani.” He is simply what he is. It’s his original state. If an unnatural state comes, he will be amazed. This is the original, natural state for a jnani. There is only bliss. There is no one to experience that bliss. The person who sees has gone. That is evolution. So what is, in that case, is a state which is not a state. This is the original state of every individual. But one must be ready to go to that original state.
AC:One of your disciples told me that when you get to know people more intimately you can see their past lives. Is this true?
Ajja: I am not an astrologer. I don’t read anyone’s mind. This is contradictory for spirituality. Liberation should happen in this life itself. Sometimes we are told that for some reason it’s not possible in this life, that we have to wait for future incarnations. But we don’t know if this is true or not, so here and now we should become free.
AC:I agree with you, and my question is based only on what I’ve heard from other people here. I personally feel that this kind of thing is a complete waste of time and also that it’s the opposite direction one should be looking in if one wants to be free. If one wants to be free, one wants to know the Self one is when there’s no time and no history. Finding out about past lives could never tell you anything about that which never happened.
Ajja: Yes. Let us know about this life. In knowing this you know everything you need to know. Now we are here. It’s now about this. Why should we go back? There is no future and no past. We have come here. We are here. What is this? Who are we? Who am I? Who is the one who has come? That which has come is self-luminous power with light. This itself is the foundation. There are engineers who build the building, but we must look only at the foundation, we are concerned only with the foundation. “Who am I?”—this inquiry is the foundation. When you go in search of That, it is possible to find the answer to every question on this earth. When you go in search of “Who am I?” you will reach a state where there is nothing. “I” means the state where nothing is there. It’s over. No sadhana is required for this—only search.
Ajja: Yes, direct search. When the seeker goes in search of That, the seeker is no more. That state is Atman, which is bliss, which is self-luminous and which is silence. Until then, ego is there. Then it is not.
It sometimes happens in life that due to some incident there is total transformation. In many people’s lives, due to one incident there is total transformation. It is in the biographies of all the great saints of southern India—Valmiki, Tulsi Das, Ramana Maharshi, J. Krishnamurti. According to their karma, due to small incidents, they changed. Through all these stories, there is one thread. In my case, for example, there was pain for six months, then no pain. Then contemplation began; worry became contemplation. Untruth became truth. Darkness became light. As with fruit, when it is unripe, it is bitter. When it becomes ripe, it is sweet. But that sweetness was always there. That bitterness is transformed into sweetness.
So worry should become contemplation. For that reason alone we should give importance to thoughts. We should not get agitated or lost when we get worries or problems. We should experience them. Then there is an explosion.
AC:Do you mean that we must face them completely?
Ajja: Yes. Experience that. And how should the mind be when you experience that? During that time, the mind should be focused, the mind should contemplate on that. When the mind is fixed on that, then—
AC:You mean there should be no resistance to experience?
Ajja: No resistance. In this way, the same mind that experiences everything else now goes to contemplation. Beyond that there is no mind at all. So mind itself is both the cause of bondage and the means to liberation. This world is nothing but the roar of mind. When the works of mind are over, there is no mind. Then all desires are gone—desires which the mind imagines. Everything is imagined; all of that is mind. So the mind has to withdraw. All desires should go. Even if one desire is there, you cannot take the mind inward. The mind should go into the heart and begin the search. “Who am I? Who am I? I am here in this body. Who am I?” We should search like that. When you are in the search, in that the mind is gone. We are afraid to touch that place. But the mind must be totally gone. Give it up.
AC:You said earlier that this is universally applicable and true for the whole of humanity.
Ajja: Yes, this is a question for the whole of mankind. We need freedom. No one wants to be in bondage. Everyone wants to be free. My message for the whole universe is not that only one should get free. Others also should become free. The whole world should become free. That is my message.
What is the path to freedom? If you have a clear picture of the experiences I’ve had during my lifetime—joys and sorrows, triumphs and miseries, honor and dishonor, and how I reacted to these—that can help you to find your own way. How I faced those experiences, how I walked in my life, how I accepted death. How action was performed, and how transformation has come. My whole life, once understood, gives a clear picture of the way. When we have understood all these things, then we have to bring that understanding into our practice. Then we become free. If one individual is liberated in this way, then the mission of my life has been fulfilled. That is why I am giving these statements—so that it will be helpful for the public. That is why I have agreed to this interview. Otherwise I would remain in total silence.
The total picture is the integrated evolution of the individual and that power. When we become totally free in our action, only then is our birth fruitful. Then our life is really fulfilled. Freedom is the goal. Everyone should become free. And all have come to life only for that purpose—that freedom itself is bliss for all, for every individual. Every individual should be released from bondage. If I alone become free, it is not enough to make me happy. Everyone should become like that. Every soul has to become free. I have had a glimpse of that possibility, and if all were free, that would be true bliss for me.
AC:So this is for the benefit of mankind.
Ajja: Yes. This message is for the whole of humanity. When there is purity within, mind, heart and action should be one. Mind and heart should be pure and our deeds should be the same. We all have to go beyond thought to that state in which there are no obstacles at all. It is by this true search alone that one becomes a universal soul. And every individual has that capacity. Not just one. Every individual has the capacity to become That.
I am not in mind at all. I am in a state beyond all thoughts and emotions. I am speaking, but I don’t know anything. I don’t think; I read no books. For the true knowledge itself, none of this is necessary. For intellectual discourse, books are necessary, but for Self-experience, nothing is required. If I am in some remote corner, also it doesn’t stop. It spreads through the whole universe, percolates through the whole universe. If one reaches that state of ananda, even if he is in some remote corner, it just spreads. Even if he tries to hide, it just radiates from him. It reaches throughout the whole universe, the entire cosmos.
So . . . what are you going to do with what you have recorded?
AC:It will be part of an article about you—your experience and what you are saying—that will help people in America and other places to benefit from what you have discovered.
Ajja: It feels as if you are very known to us. You do not feel like a stranger to me.
AC:Yes, I feel the same way.
Ajja: There is no America and no India. There is only the whole universe.
It was at Ajja’s ashram in Puttur, Karnataka, that Vimala Thakar’s name first came up. We were told that a woman lived in Mt. Abu who had become enlightened through J. Krishnamurti and that she was available for visitors.
On our way north through India we went through Rajasthan. We arrived in Mt. Abu and chose a guesthouse from Lonely Planet. After settling in, we informed the manager that we were interested in visiting Vimala Thakar and asked if he knew of her. We had chosen well. The guesthouse was located less than 100 meters from her house and the manager himself was a friend of hers. He called and made arrangements for an appointment for us the following day.
We arrived and were shown into a small sitting room where we met Vimalaji. A tremendous force of presence surrounded her. We introduced ourselves and told her that we were Osho sannyasins. She spoke to each of us about the names Osho had given us. Vimalaji asked us about our travels in India and in general about the life we were living, allowing life itself to lead the way.
Over tea Vimalaji told us that Osho had invited her to Jabalpur to speak at the university where he was chair of the Philosophy Department. Osho took her out on the Narmada River in a boat and then to the Kwality Ice Cream shop in town. She said she chided him about his taste in food because it was not good for his health, and that she felt like an older sister but that Rajneeshji was Rajneeshji, meaning he wasn’t one for listening to advice. Vimalji also said that she was sad for what had happened to him in Oregon.
I told her that I didn’t know much about her but had heard the story concerning Krishnamurti and her experience and wanted to ask her about it. She proceeded to relate the story that you will find in her book On an Eternal Journey. She stated that if one wants to say that the transformation that happened to her was through the grace of Krishnaji, she was fine with that. I will let her tell you the story in the link above, so you will not need to rely on my memory.
When our time was up Vimalji gave us four of her books. The giving was a very deliberate act and seemed pregnant with significance. I had never read any of her books, but because of this event, I paid special attention and kept a look out for what might jump out at me and shout, “This! This! This is for you.” Here is one such statement:
In meditation, there is no movement. Life has no movement: it is only matter that has movement. Movement and energy are the property of matter. Life is is-ness without any movement whatsoever. That which remains without movement can be called neither individual nor universal. It has no center and no circumference. Intellectual activity has a center, the me, the self, the ego. Awareness as the activity of the intelligence has the whole human body, the human individual, as the center. Beyond awareness, the individual is not at the center. Nothing moves out of the individual. Nothing emanates or radiates from the person. Just as in the state of observation there is no ego-centered activity, so in the state of awareness, the whole cerebral organ does not function. Beyond awareness, the individual entity and the movements contained in the individual entity are simply not there. I wish that I could verbalize this more fully. – The Movement of Mind.
This has proved to be extremely helpful. Thank you, Vimalaji.
In some ways her style of teaching is reminiscent of J. Krishnamurti which is not surprising. But because she too was a University professor and had studied Western Philosophy and Psychology she includes that breadth of knowledge that Osho brings into his discourses.
Two of her books are easily available in the west through Rodmell Press. The book I mentioned above, On an Eternal Journey, I have not been able to find copies for sale, but you can download it from the link above.
This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Download a PDF or order the book Here.
When Amido and I were on Koh Phayam, Thailand, in 2004, we met a New Zealand couple named Ross and Karyn. They had a bungalow next to ours. We had never spoken until after the tsunami hit on December 26th, which apart from being destructive, brought people together. There was a palpable sense of oneness, with everyone experiencing this huge swell that went all around the Indian Ocean. You could literally feel and see the interconnectedness. Anyway, we struck up a friendship and found that we had many common interests, one of them was U.G. Krishnamurti. None of us had spent any time with him but we were all interested in doing so. I was particularly concerned with seeing him before he died.
A year later, we ran into Ross in Bangkok. He and Karyn were on their way to India, as were we. We talked about Goa and keeping in touch to communicate if we found a spot we really liked. A couple of emails later and they were at Arambol Beach, Goa, and recommended the place, so we made plans to meet up.
On our arrival in Arambol, we were walking into the village with our backpacks and wondering how we would find them when from the other direction Ross appeared on his way to some shop. We spent a couple of breakfasts sharing information and stories over very large bowls of fruit muesli at the Buddha’s Smile restaurant.
Ross and Karyn met an English guy who had visited every guru he could learn about in India and kept a very well-documented address book. He told Ross and Karyn that of all the gurus he had seen the two that really affected him were U.G. and a 90-year-old sage named Ajja. They proceeded to relate the story this fellow had told them.
It went like this: He spent quite some time at Ajja’s ashram in Karnataka near Mangalore and he kept wanting to speak with Ajja. He was continually told to go to the mediation hall. Finally, he was sitting in the hall and became tremendously angry; he just couldn’t handle the experience anymore, so he grabbed his bag and walked down the drive to leave. As he was leaving, he looked back at Ajja and saw Ajja watching. And that was the end of his time there. But this experience somehow really affected him.
When I heard the story, I knew right away that I wanted to meet this man, Ajja. Karyn also shared with us an interview that Ajja had given to Andrew Cohen published in What is Enlightenment? Ross also told us that U.G. was going to be in Bangalore in February. This fellow had given them the contact information, but they were sworn to secrecy, so didn’t feel comfortable sharing the details of the information that had come from him. They said that once they arrived, they would contact us, and in that way, it would be their information and not this other fellow’s.
We didn’t stick around very long in Arambol, as nice as it was; we wanted to go straight away to Ajja’s ashram.
We phoned the ashram from Mangalore, an hour and a half away by bus, to ask if we could come. The woman on the phone told us to come right away and we would be in time for lunch. When we arrived, Ajja was meeting with some Indians on his porch. We were told to hurry up and we could meet him. So, we took off our hiking boots, and dropped our packs as quickly as we could, and had just enough time for a Namaste, then were told we could meet with him later. Lunch was being served in the dining hall. The food that was served at the ashram was simple and fabulous.
After lunch we were given a room. But very soon after our arrival, Amido and I needed to be separated because there were a few other visitors coming. Amido shared a room with a lovely Swedish woman named Ingrid, and I bunked (although there was no bed or mattress) with an Indian man who would be arriving later.
Besides Ingrid there were a couple of other foreigners, a German named Hans who had been coming regularly for a couple of years, and an Israeli named Giri who was together with a lovely English woman named Thea. In addition, Giri’s brother was visiting along with a friend and his wife and daughter.
Later in the afternoon, an Indian doctor named Satish, who took care of organizing darshans with Ajja, paid us a visit. He wanted to get some background from us and learn why we were there. He asked us to clarify our questions if we had any so as to make better use of our time with Ajja. He said he would talk with Ajja and let us know when it was time to see him.
In the meantime, Amido and I made use of the meditation hall and participated in the chanting and other activities. I found that Dr. Satish’s question about whether I had any questions a particularly powerful engine for my inquiry. The question was – did I have a question? This whole process of wanting to see Ajja seemed to be one of the primary teaching methods for westerners. We heard many stories of westerners wanting to see Ajja and being told to go to the meditation hall. To most it seemed like some kind of punishment. For Amido and I, from the very beginning, we enjoyed our time spent there and really used the opportunity to explore deeply.
In the afternoon at tea time, the doctor came and told Amido and I some Indians were coming to visit Ajja later and we could try and tag along. He wasn’t sure if Ajja would allow us to stay or not. It seemed it wasn’t something that he could just ask Ajja. When Satish informed us of his plan, the other westerners present overheard and the lights went on in their minds. This would be a good opportunity for them too.
When the time came, all of us foreigners filed on to the porch for darshan with Ajja. Ajja came and sat down and immediately said you, you, you, etc. to all the foreigners, go to the mediation hall. Amido and I went right away and used the opportunity to explore all the feelings that were aroused. We were joined by Ingrid and Hans but the others didn’t come.
So again, it was an opportunity to explore the question about a question. And when I sat with that for some time, I found that I did have a question. I was aware of a sense of awareness which somehow I could physically relate to the area at the back of my head. And I was also aware of an energy, a sense of being, that I would say somehow related to the area around my heart. My question became – what is the relationship between these two? It was not very long after formulating this question that it was answered in my meditation.
It seemed that the awareness of awareness was not an activity; there was no movement. But the energy that I felt around the heart was active, not static. What seemed to happen was the awareness gave attention to the energy, and with this attention, the energy became less active. It gradually settled, and when it had completely settled, it felt as if it was absorbed by the awareness. That is the best way that I can describe what took place. In that merging, that joining, that absorption, there were no more questions. The question was answered in dissolving. And in that dissolving of the question there was light and bliss.
Our time passed wonderfully at the ashram. We found that there was some strange connection between Ajja and U.G. Almost everyone at Ajja’s had been to see U.G. In fact, we learned that a couple of years earlier, Ajja, on two occasions, had been taken to the house where U.G. was staying in Bangalore. The first time, Ajja sat next to U.G. but they never said a word to each other. When Ajja left and was in the car ready to drive away, U.G. went outside and namasted to Ajja. The second time, Ajja sat next to U.G. and spoke for some time. Apparently, it was the rare occasion when U.G. actually let someone else speak. Ajja spoke Kanada, so only the local Indians could understand, but during that time U.G. was silent.
Thea was present during this meeting and it was the first time that she met either Ajja or U.G., and she met them both together. Thea continued to have a very strong connection with both Ajja and U.G. and would shuttle back and forth between Puttur and Bangalore. Several of U.G.’s close friends in Bangalore were regular visitors at Ajja’s ashram. Because of this we had no difficulty getting all the information necessary for a visit with U.G. In fact, we were getting messages at the ashram as to the exact arrival of U.G. in Bangalore.
We participated in ‘chores’ around the ashram in the morning and also any other time we were asked to help out. Thea was the one who assigned jobs in the morning; in the afternoon someone might come and ask for help with some task or other. It invariably involved doing a very menial task with the utmost awareness. Because the ashram was so small, one was often within sight of Ajja, who would sit on his porch and oversee all the activities. And Ajja’s presence was so strong that one was almost bowled over with the present moment. It was difficult not to be in the moment. His presence created a very powerful Buddhafield.
One day, Amido, Ingrid, and I were asked to help with some cleaning. Ajja had left the ashram and we were to help with cleaning the tile floor in his house. He had a very modest room but it was full of consciousness. There was ‘that something’ the same that I had felt whenever I had been in Osho’s living quarters, a certain sensing, clarity, presence, to be honest not unlike the heightened awareness accompanying some of my past LSD experiences.
Sunday was the day that many Indian visitors came. It was the day that even the foreigners could count on spending time in Ajja’s presence. On the Sunday that we were there, we all went into the original house on the property which was a hut the musician lived in. It was small but there was a second story. The Indians and Ajja were downstairs and all of us foreigners were upstairs, just above Ajja. Bhajans were sung, music was played and it was a lovely time. Finally, Ajja asked for one of us foreigners to sing a song. I went blank, not a song came to mind, but Thea, bless her heart, sang “Lord of the Dance.” It was really extraordinary because she is one of the most ethereal people I have ever met. In the beginning, her singing was rather meek, and then you could sense her taking courage and finding her power through the singing.
The following day was some kind of special day. It was a full moon. Musicians were coming and there was going to be quite a celebration. We sang and danced out on the ground in front of Ajja’s porch. He came out and encouraged both the musicians and us dancers. There was a performance in which two speakers enacted a conversation regarding Rama and his shooting of Vaali with an arrow from behind. After the music and performance, a great meal was served. The whole event was wonderful.
Earlier in the day, we were asked what our plans were, and without thinking, I said we would leave the following day. It was going to be a week, and we had experienced so much, especially with the coming evening celebration, it seemed appropriate for us to move on. In addition, we now knew that U.G. was in Bangalore, and we wanted to go and see him.
The next morning, Dr. Satish came to visit us and said he would see what arrangements could be made for us to have darshan with Ajja before we left, but nothing was guaranteed. To be honest, Amido and I were so overflowing with the whole week, it really didn’t matter if we would be able to have darshan or not. Of course, it would be nice but we would be happy whatever happened.
Hans had made arrangements and was planning to see Ajja that day as well. He was going to take his camera to have a photo taken with Ajja. We packed our things and prepared ourselves to leave after lunch. Sometime before lunchtime, a woman named Kavita came and said, “The two people who are leaving today should come now.” I ran and told Amido and we were ready. I saw Hans on the way and told him what Kavita had said. He was not leaving that day so stayed behind. Kavita took us over to the porch. We sat in front of Ajja and Kavita translated questions about where we were from and our background. While sitting with Ajja, the whole group sang Bhajans. Ajja turned to us and asked us to sing a song we knew. Because of the experience on the day of Thea singing, we had at least thought of a song that we both knew just in case. It was one of the celebration songs from the Poona Ashram, Asalaam Aleikum.
The words are as follows:
May the love we share here spread its wings And fly across the Earth and sing Its song to every soul that is alive May the blessings of your grace Bhagwan Be felt by everyone and may we All see the light within, within, within Asalaam aleikum, Aleikum asalaam Asalaam aleikum, Aleikum asalaam Asalaam aleikum, Aleikum asalaam
While we were singing, I experienced what I had seen in Thea when she sang. In the beginning, there was a hesitancy but we continued through it and then a power took over and one just rode with it. Ajja smiled and asked where we had learned the song and we told him at Osho’s ashram and he said that it was related to his name. Ajja is just a nickname which means uncle but his name is Bhagavan Arabbi-Nithyanandam. The Arabbi is related to Islam. He transcends demarcations like Kabir, or Sai Baba of Shirdi, and so many Sufis of India.
At the end of the singing, Ajja said that we were very clean and didn’t have a lot of thoughts. I said that it was because we had spent a lot of time with Osho, and Ajja said that we had done a lot of work. I responded, “so not a lot more digging.” He said that now we needed to stabilize. He asked if we had any questions and we said no, (my questioning had dissolved days before). Eventually, I piped up that yes there was one question, “Could I take a photo of him?” He agreed and had someone take a photo of Amido and me with him. After our time with Ajja, an Indian man, Sudarshan, had some questions. When they were answered he had more questions. Eventually, Ajja turned to Amido and me and said, “Look, this couple has no questions and you are here with me every day and you have so many questions.”
Dr. Satish came and reminded Ajja that Hans was still waiting and so he was called over. He had his photo taken with Ajja and we all sang more Bhajans and then ate some ice-cream. We must have spent close to an hour with Ajja and it was truly glorious. We said our Namastes.
After lunch, Sudarshan was the one, when everyone was having their nap, who stayed around and made arrangements for a rickshaw for us. He wanted to make sure that it came and the driver knew where to take us. We had been bonded in the sweetness of Ajja’s Darshan. And then it was time to bid farewell. It had been one extraordinary week.
U. G. Krishnamurti
We had a hard time finding a room in Bangalore when we arrived late at night. Everywhere was full because one, it was the wedding season and two, there was a big “Art of Living” gathering in the city, with many visitors both Indian and western. In fact, we had to resort to calling an Indian (Shiva) who we had met at Ajja’s and had given us his phone number. We stayed at his apartment that night and left early in the morning. Shiva, his wife and mother were going to London that day.
After finding a place the next morning, we made our way to Chandrashekar’s home, courtesy of some very elaborate directions and a map. When we walked through the door, the first people we saw were Ross and Karyn. We entered the living room where everyone was gathered and watching a video on the television. We sat down on the floor without really surveying the room. In fact, I had been wondering where U.G. was when I realized he was sitting on the sofa watching the video of himself.
Soon the video was off and U.G. was telling stories. This is what his meetings consisted of at this point – gossiping with friends. Ingrid was there too. She had come from Ajja’s ashram and was sitting on the sofa next to U.G. We had tried to warn her about U.G., that he wouldn’t behave as she might expect an Indian holy man to act. He was throwing around the word bitch quite a bit and she looked uncomfortable.
It was a very informal arrangement and people would come and go at will. Because we were the new arrivals, U.G. directed some attention to us. Ingrid left and I suggested Amido move to the sofa where she sat enjoying being in his presence. When he learned that I was from the States, he directed all of his stories about the States towards me.
It really was quite an interesting experience. First of all, there was the heightened sense of presence, the same presence that I have experienced with Osho, Jean Klein, the 16th Karmapa, J. Krishnamurti, and also with Ajja. That presence was at the core, at the center. If you came out of that center, you could get caught up in the whirlwind that blew around his words. He used language that could easily throw you off your center. And it was not just the words but the energy had an appearance of anger at times, and yet if you stayed in the center, it was love.
We only visited for two days but, even in that short time, heard some stories so many times that I could finish them off myself. It was interesting to watch those that had spent a lot of time with U.G. They seemed to rest at the center. Others would get caught up in what he was saying. That can be seen on some U.G. forums where people actually believe what he was saying about J. Krishnamurti or Osho. To me, he was just shocking people out of their conditioning, but he also seemed cognizant of how far he could go without really hurting someone. He seemed sensitively outrageous.
We learned that many of our sannyasin friends had become very close to U.G. We met some at the house and learned of others that had been hosting U.G.’s stay in Palm Springs. We said our goodbyes to Ross and Karyn who were staying on. I was so happy that we had managed to meet U.G. before he left the planet. As it turned out, this was his last visit to Bangalore. When we bid him farewell, it was namaste, and I felt that we had connected with an old friend. The entire time he was so welcoming and loving in his unique way.
The following year we returned to India with the intention of visiting Ajja and then going on to Bangalore to see U.G. again. He was scheduled to be in Bangalore in February just like the previous year. As it turned out, we arrived at Ajja’s ashram the day after he left the body.
We were able to take part in the ceremonies involved with the Samadhi, one of which was maintaining a chant through the night by taking shifts. Ajja was not cremated but buried in a traditional lotus Samadhi position. He had supervised the building of the structure to house the Samadhi all through the previous year. On top of the marble tomb a granite block was placed that had a small hole above Ajja’s head. We took part in the last day of the ceremony, chanting around the Samadhi through the night. We spent only two days at the ashram this time because we could sense the ashram had a lot of adjustments to make, and we didn’t want to be in the way.
The first day we arrived at the ashram, we learned that on January 31st, in Italy, U.G. had fallen in his bathroom and couldn’t get up. He wasn’t eating, he wasn’t drinking water, and he wasn’t passing urine. This information was coming to Srinath at the ashram, who was in contact with Mahesh Bhatt, the longtime friend of U.G.
On February 1st, Ajja had a stroke. He was hospitalized in Puttur. After some days, the doctor said that they couldn’t do anything for him there and so he was transported by ambulance to Mangalore. We were told that when U.G. heard about Ajja he said, “I don’t want to breathe, I don’t want to eat, I don’t want to be in this body.”
Ajja left his body on March 12th, and on March 14th, we heard from Srinath that U.G. had sent everyone away and that it seemed he would be going soon too. We left the ashram and continued on our travels. We later learned that U.G. left his body on March 22nd. No one ever seemed to understand the nature of this strange connection between Ajja and U.G but it was a blessing to have met them both.
This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Download a PDF or order the book Here.