'IF YOU WORSHIP A STONE...'
Two visitors came to Bhagavan and one of them said: 'My friend has taken as his guru a man who is not even a sadhu. I brought him here so that he would give up his guru and follow you, Bhagavan. Please make him do so'.
Bhagavan replied sternly: 'Who are you to say who is the right guru for him? By what power can you make out what a man really is? And are you sure that the guru counts so much? All depends on the disciple! Even if you worship a stone with great devotion, it will be seen as God.'
- Kanakammal, Cherished memories
Two visitors came to Bhagavan and one of them said: 'My friend has taken as his guru a man who is not even a sadhu. I brought him here so that he would give up his guru and follow you, Bhagavan. Please make him do so'.
Bhagavan replied sternly: 'Who are you to say who is the right guru for him? By what power can you make out what a man really is? And are you sure that the guru counts so much? All depends on the disciple! Even if you worship a stone with great devotion, it will be seen as God.'
- Kanakammal, Cherished memories
Никогда не беспокойся о том,
что говорят и думают другие люди.
Поступай правильно.
Имей ясное сознание
и странствуй счастливо.
что говорят и думают другие люди.
Поступай правильно.
Имей ясное сознание
и странствуй счастливо.
8th January 1946
(22) MOKSHA
A few days ago, a lady, a recent arrival, came into the hall at about 3 p.m. and sat down. All the time she was there, she was trying to get up and ask something of Sri Bhagavan. As Bhagavan appeared not to have noticed her and was reading a book, she waited for a while.
As soon as Bhagavan put the book aside, she got up, approached the sofa and said without any fear or hesitation,
“Swami, I have only one desire. May I tell you what it is?” “Yes,” said Bhagavan, “What do you want?” “I want moksha,” she said. “Oh, is that so?” remarked Bhagavan. “Yes, Swamiji, I do not want anything else. Is it enough if you give me moksha,” said she.
Suppressing a smile that had almost escaped his lips, Bhagavan said, “Yes, yes, that is all right; that is good.” “It will not do if you say that you will give it sometime later. You must give it to me here and now,” she said. “It is all right,” said Bhagavan. “Will you give it now? I must be going,” said she. Bhagavan nodded.
As soon as she left the hall, Bhagavan burst out laughing and said, turning towards us, “She says that it is enough if only moksha is given to her. She does not want anything else.”
Subbalakshmamma, who was seated by my side, took up the thread of the conversation and quietly said, “We have come and are staying here for the same purpose. We do not want anything more. It is enough if you give us moksha.”
“If you renounce, and give up everything, what remains is only moksha. What is there for others to give you? It is there always. THAT IS,” said Bhagavan.
“We do not know all that. Bhagavan himself must give us moksha.” So saying she left the hall. Looking at the attendants who were by his side, Bhagavan remarked,
“I should give them moksha, they say. It is enough if moksha alone is given to them. Is not that itself a desire? If you give up all the desires that you have, what remains is only moksha. And you require sadhana to get rid of all those desires.”
The same bhava (idea) is found in Maharatnamala:
‘It is said that the complete destruction of vasanas is Brahman and moksha.’
- Letters from Sri Ramanasramam
(22) MOKSHA
A few days ago, a lady, a recent arrival, came into the hall at about 3 p.m. and sat down. All the time she was there, she was trying to get up and ask something of Sri Bhagavan. As Bhagavan appeared not to have noticed her and was reading a book, she waited for a while.
As soon as Bhagavan put the book aside, she got up, approached the sofa and said without any fear or hesitation,
“Swami, I have only one desire. May I tell you what it is?” “Yes,” said Bhagavan, “What do you want?” “I want moksha,” she said. “Oh, is that so?” remarked Bhagavan. “Yes, Swamiji, I do not want anything else. Is it enough if you give me moksha,” said she.
Suppressing a smile that had almost escaped his lips, Bhagavan said, “Yes, yes, that is all right; that is good.” “It will not do if you say that you will give it sometime later. You must give it to me here and now,” she said. “It is all right,” said Bhagavan. “Will you give it now? I must be going,” said she. Bhagavan nodded.
As soon as she left the hall, Bhagavan burst out laughing and said, turning towards us, “She says that it is enough if only moksha is given to her. She does not want anything else.”
Subbalakshmamma, who was seated by my side, took up the thread of the conversation and quietly said, “We have come and are staying here for the same purpose. We do not want anything more. It is enough if you give us moksha.”
“If you renounce, and give up everything, what remains is only moksha. What is there for others to give you? It is there always. THAT IS,” said Bhagavan.
“We do not know all that. Bhagavan himself must give us moksha.” So saying she left the hall. Looking at the attendants who were by his side, Bhagavan remarked,
“I should give them moksha, they say. It is enough if moksha alone is given to them. Is not that itself a desire? If you give up all the desires that you have, what remains is only moksha. And you require sadhana to get rid of all those desires.”
The same bhava (idea) is found in Maharatnamala:
‘It is said that the complete destruction of vasanas is Brahman and moksha.’
- Letters from Sri Ramanasramam
CONVERSATION ABOUT RAMANA
SE: You were with Ramana for two years.
R: Yes.
SE: And how long was it after, before you really got what he was teaching you?
R: Well I didn't go there to be taught, I actually went there just to see him. I had everything before that, whatever it is. I was there two years before he died.
SD: Did you stay there for the whole two years?
R: No. I went back and forth because he was very sick, he could hardly walk. SD: And you couldn't stand to see that?
R: No. I was able to have an audience with him twice.
SD: How was it being in his presence.
R: Great!
SD: I mean, did you feel elevated, did you feel like you'd known him all your life, did you identify with him or were you in awe of him?
R: Well if you recall the story, I used to see him when I was a baby in my crib and then I saw his picture in a book and then I went to India.
SD: So you'd known him all your life?
R: Just about.
SK: Does he ever come to you taking on that same visible form? In dreaming or...
R: Lots of times.
SG: How old were you when you went to India?
R: Eighteen.
SG: A young age to be traveling in India.
R: I know. (
SL: Bet you were wild.) (laughter)
SK: And that was a wild time about nineteen forty what?
R: 1947
- Robert Adams, Collected Works, Ts 12
SE: You were with Ramana for two years.
R: Yes.
SE: And how long was it after, before you really got what he was teaching you?
R: Well I didn't go there to be taught, I actually went there just to see him. I had everything before that, whatever it is. I was there two years before he died.
SD: Did you stay there for the whole two years?
R: No. I went back and forth because he was very sick, he could hardly walk. SD: And you couldn't stand to see that?
R: No. I was able to have an audience with him twice.
SD: How was it being in his presence.
R: Great!
SD: I mean, did you feel elevated, did you feel like you'd known him all your life, did you identify with him or were you in awe of him?
R: Well if you recall the story, I used to see him when I was a baby in my crib and then I saw his picture in a book and then I went to India.
SD: So you'd known him all your life?
R: Just about.
SK: Does he ever come to you taking on that same visible form? In dreaming or...
R: Lots of times.
SG: How old were you when you went to India?
R: Eighteen.
SG: A young age to be traveling in India.
R: I know. (
SL: Bet you were wild.) (laughter)
SK: And that was a wild time about nineteen forty what?
R: 1947
- Robert Adams, Collected Works, Ts 12
Truth is the most difficult tapasya. Men will hate you for telling the truth. They will call you names. They may even kill you, but you must tell the truth. If you live in truth, God will always stand with you.
Robert Adams :
Even as I talk to you, look at all these thoughts that are going through your mind. Why do you allow them to control you? Why? It only hurts you, nobody else. Only the thinker suffers.
Of course, it's difficult to stop thinking, but by asking the question, "To whom do these thoughts come?" your mind begins to slow down and finally merges in your heart, and then you are no longer controlled by the mind. You are no longer controlled by anything. Your individuality will merge into the infinite, and you will become free.
Student: Robert, how is it that these little subtle thoughts have the power to obstruct?
Robert: They don't, because your thoughts do not exist. How can they have power? Only the real has power, and what is real is consciousness, absolute reality, total awareness. Thoughts have no power. They appear to have power. You have given them the power.
You yourself have given your thoughts power by believing in them, by worshiping them, by doing what they command.
Your thoughts tell you to go kill, you go kill. They say, “Go scream,” you go scream, “Go be belligerent,” you go and become belligerent. You are controlled by your thoughts.
But the wise person will stop, and think, and look within and ask, "To whom do these thoughts come? Where do they come from?" Find out and you will realize they never existed to begin with. It's all an optical illusion.
Just like the rope and the snake you've all heard about. You think a rope is a snake because it’s dark and you can’t see, but once you find out the truth, that it's only a rope, you will never be fooled again. You will never be afraid again. So the thought's like the rope and the snake. They have no power, but you fear your thoughts, therefore you give them power. Once you realize they are non-entities, they are nothing, then you become yourself, and you’re free.
~ The Collected Works of Robert Adams Volume 1
Even as I talk to you, look at all these thoughts that are going through your mind. Why do you allow them to control you? Why? It only hurts you, nobody else. Only the thinker suffers.
Of course, it's difficult to stop thinking, but by asking the question, "To whom do these thoughts come?" your mind begins to slow down and finally merges in your heart, and then you are no longer controlled by the mind. You are no longer controlled by anything. Your individuality will merge into the infinite, and you will become free.
Student: Robert, how is it that these little subtle thoughts have the power to obstruct?
Robert: They don't, because your thoughts do not exist. How can they have power? Only the real has power, and what is real is consciousness, absolute reality, total awareness. Thoughts have no power. They appear to have power. You have given them the power.
You yourself have given your thoughts power by believing in them, by worshiping them, by doing what they command.
Your thoughts tell you to go kill, you go kill. They say, “Go scream,” you go scream, “Go be belligerent,” you go and become belligerent. You are controlled by your thoughts.
But the wise person will stop, and think, and look within and ask, "To whom do these thoughts come? Where do they come from?" Find out and you will realize they never existed to begin with. It's all an optical illusion.
Just like the rope and the snake you've all heard about. You think a rope is a snake because it’s dark and you can’t see, but once you find out the truth, that it's only a rope, you will never be fooled again. You will never be afraid again. So the thought's like the rope and the snake. They have no power, but you fear your thoughts, therefore you give them power. Once you realize they are non-entities, they are nothing, then you become yourself, and you’re free.
~ The Collected Works of Robert Adams Volume 1
Find the Essence, and the transient will not disturb you. Be at the place of Zero. The Lord is waiting for you there. He is the Satguru inside you. When you spend time in this company, you'll forget about you. Let it be so. Let it be so. Hallelujah.
Free from Vasanas and yet their Core
D.: Distractions result from inherited tendencies. Can they be cast off too?
M.: Yes. Many have done so. Believe it! They did so because they believed they could. Vasanas (predispositions) can be obliterated. It is done by concentration on that which is free from vasanas and yet is their core.
D.: How long is the practice to continue?
M.: Till success is achieved and until yoga-liberation becomes permanent. Success begets success. If one distraction is conquered the next is conquered and so on until all are finally conquered. The process is like reducing an enemy’s fort by slaying its man-power - one by one, as each issues out.
D.: What is the goal of this process?
M.: Realizing the Real.
D.: What is the nature of the Reality?
M.: (a) Existence without beginning or end - eternal.
(b) Existence everywhere, endless, infinite.
(c) Existence underlying all forms, all changes, all forces, all matter and all spirit.
Talks with Sri Ramana Maharshi, ch 29
D.: Distractions result from inherited tendencies. Can they be cast off too?
M.: Yes. Many have done so. Believe it! They did so because they believed they could. Vasanas (predispositions) can be obliterated. It is done by concentration on that which is free from vasanas and yet is their core.
D.: How long is the practice to continue?
M.: Till success is achieved and until yoga-liberation becomes permanent. Success begets success. If one distraction is conquered the next is conquered and so on until all are finally conquered. The process is like reducing an enemy’s fort by slaying its man-power - one by one, as each issues out.
D.: What is the goal of this process?
M.: Realizing the Real.
D.: What is the nature of the Reality?
M.: (a) Existence without beginning or end - eternal.
(b) Existence everywhere, endless, infinite.
(c) Existence underlying all forms, all changes, all forces, all matter and all spirit.
Talks with Sri Ramana Maharshi, ch 29
When the debate is lost, slander becomes the tool of the losers.
HAND YOUR BURDEN TO THE LORD TO HOLD
D. When I am here I am convinced; I am impressed.
But when I go out and think of society or of my country
and I remember your answer 'know thyself.'
M. What can you do to society or your country when you are weak? You must become strong first.
But I tell you, Self-attainment is the supreme strength.
Do not fear that you will lose strength to act when you become a jnani.
D. I have that fear.
M. You should not have it. If you are destined or chosen to do a particular thing, it will be done.
D. Then should I resign everything? Can I not perform tapas and ask God to grant my desires?
M. You can. But there must be some Abhyasa, some sadhana for tapas or for your prayers to reach God. When you are in the Sadhana whether it is medi-
tation or prayer, will you be thinking of your desires or of God?
D. If I think of my desires in meditation, it is no dhyana at all.
M. Then take it that there is the same dhyana, the same tapas, the same meditation, for both. Sakama or nishkama, whether it is actuated by desire or is disinterested.
Even when your desires are fulfilled, the tapas grows. It does not cease. That is the true character of tapas. It is the same in the case of bhakti also.
Now I put a question to you. When a man with luggage gets into a railway carriage where does he keep it?
D. He keeps it in his compartment or in the luggage-van.
M. So he does not carry it upon his head or on his lap?
D. None but a fool would do so.
M. If you call him a fool who keeps it on his head, thousand times more foolish is it to bear your burden when you get into the spiritual life, whether it is vichara-marga, the path of knowledge or bhakti-marga, the path of devotion.
D. But can I throw off all my responsibilities, all my commitments?
M. Now, look at the temple tower, gopura. There are many statues in it and there is a big statue, one in each corner. Have you seen them?
D. Yes. I have.
M. Now I tell you this. The big tall tower is sup-
ported by those statues.
D. How can that be? What do you mean?
M. I mean when speaking thus, that it is not more
foolish than your attitude when you say that you have
to carry and are carrying all cares, burdens, responsibilities,
etc
The Lord of the universe carries the whole burden.
You imagine you do. You can hand all your burden to his care. Whatever you have to do you will be made an instrument for doing that at the right time. Do not think you cannot do it unless you have the desire to do it. Desire does not give you the strength to do. The strength is the Lord's.
D. Am I to understand that you are giving me the essence of Karma yoga.
M. It is the essence of Karma yoga, of bhakti yoga, why, even of jnana yoga, for even though the paths, in the beginning, may differ, they all eventually lead to this position.
- Sat Darshana Bhashya and Talks with Sri Ramana Maharshi
D. When I am here I am convinced; I am impressed.
But when I go out and think of society or of my country
and I remember your answer 'know thyself.'
M. What can you do to society or your country when you are weak? You must become strong first.
But I tell you, Self-attainment is the supreme strength.
Do not fear that you will lose strength to act when you become a jnani.
D. I have that fear.
M. You should not have it. If you are destined or chosen to do a particular thing, it will be done.
D. Then should I resign everything? Can I not perform tapas and ask God to grant my desires?
M. You can. But there must be some Abhyasa, some sadhana for tapas or for your prayers to reach God. When you are in the Sadhana whether it is medi-
tation or prayer, will you be thinking of your desires or of God?
D. If I think of my desires in meditation, it is no dhyana at all.
M. Then take it that there is the same dhyana, the same tapas, the same meditation, for both. Sakama or nishkama, whether it is actuated by desire or is disinterested.
Even when your desires are fulfilled, the tapas grows. It does not cease. That is the true character of tapas. It is the same in the case of bhakti also.
Now I put a question to you. When a man with luggage gets into a railway carriage where does he keep it?
D. He keeps it in his compartment or in the luggage-van.
M. So he does not carry it upon his head or on his lap?
D. None but a fool would do so.
M. If you call him a fool who keeps it on his head, thousand times more foolish is it to bear your burden when you get into the spiritual life, whether it is vichara-marga, the path of knowledge or bhakti-marga, the path of devotion.
D. But can I throw off all my responsibilities, all my commitments?
M. Now, look at the temple tower, gopura. There are many statues in it and there is a big statue, one in each corner. Have you seen them?
D. Yes. I have.
M. Now I tell you this. The big tall tower is sup-
ported by those statues.
D. How can that be? What do you mean?
M. I mean when speaking thus, that it is not more
foolish than your attitude when you say that you have
to carry and are carrying all cares, burdens, responsibilities,
etc
The Lord of the universe carries the whole burden.
You imagine you do. You can hand all your burden to his care. Whatever you have to do you will be made an instrument for doing that at the right time. Do not think you cannot do it unless you have the desire to do it. Desire does not give you the strength to do. The strength is the Lord's.
D. Am I to understand that you are giving me the essence of Karma yoga.
M. It is the essence of Karma yoga, of bhakti yoga, why, even of jnana yoga, for even though the paths, in the beginning, may differ, they all eventually lead to this position.
- Sat Darshana Bhashya and Talks with Sri Ramana Maharshi
The Soul does not love, it is love itself.
It does not exist, it is existence itself.
It does not know, it is knowledge itself.
It does not exist, it is existence itself.
It does not know, it is knowledge itself.
At about 4 p.m. Sri Bhagavan, who was writing something intently, turned His eyes slowly towards the window to the north; He closed the fountain pen with the cap and put it in its case: He closed the notebook and put it aside; He removed the spectacles, folded them in the case and left them aside. He leaned back a little, looked up overhead, turned His face this way and that; and looked here and there. He passed His hand over His face and looked contemplative. Then He turned to someone in the hall and said softly:
Maharshi: The pair of sparrows just came here and complained to me that their nest had been removed. I looked up and found their nest missing."
Then He called for the attendant, Madhava Swami, and asked: "Madhava, did anyone remove the sparrows' nest?
The attendant, who walked in leisurely, answered with an air of unconcern: "I removed the nests as often as they were built. I removed the last one this very afternoon."
Maharshi: That's it. That is why the sparrows complained. The poor little ones! How they take the pieces of straw and shreds in their tiny beaks and struggle to build their nests!
Attendant: But, why should they build here, over our heads?
Maharshi: Well - well. Let us see who succeeds in the end (After a short time Sri Bhagavan went out).
(3rd March, 1939, Talk 640)
Maharshi: The pair of sparrows just came here and complained to me that their nest had been removed. I looked up and found their nest missing."
Then He called for the attendant, Madhava Swami, and asked: "Madhava, did anyone remove the sparrows' nest?
The attendant, who walked in leisurely, answered with an air of unconcern: "I removed the nests as often as they were built. I removed the last one this very afternoon."
Maharshi: That's it. That is why the sparrows complained. The poor little ones! How they take the pieces of straw and shreds in their tiny beaks and struggle to build their nests!
Attendant: But, why should they build here, over our heads?
Maharshi: Well - well. Let us see who succeeds in the end (After a short time Sri Bhagavan went out).
(3rd March, 1939, Talk 640)
Do not tell this path to all. Only the few who manifest anxiety to know the Truth and an eagerness to find it, should be told. With all others be silent and keep it secret.
~ Conscious Immortality
~ Conscious Immortality
Дети пишут Богу:
-✍ Когда я умру, не хочу ни в рай, ни в ад. Хочу к Тебе. (Вера, 3 класс)
-✍Почему нищие просят милостыню около церкви — чтоб ты отмечал, кто дает? (Ира, 2 кл.)
-✍Вчера в школе объявили, что Ты есть. Здравствуй.(Леня, 3 кл.)
-✍Давай договоримся, Господи, я верю в Тебя, Ты - в меня. (Ляля, 2 класc)
-✍Зачем ты создал этот мир, ты что, не понял, что будет такая заморочка? (Марина, 4 кл.)
-✍Люди так страдают на земле, неужели в твоем аду еще хуже? (Радик, 4 кл.)
-✍Я с ней два года ходил в садик, целых полгода учился в первом классе, и вот однажды она мне заявила: «мы с тобой разные человеки». Ты представляешь, я хуже,чем умер.
(Аркадий, 2 кл.)
-✍Боженька, а душу Ты мне вложил мою или чью-то? (Стасик, 2 кл.)
-✍А я есть на самом деле? (Люба, 3 кл.)
-✍Когда меня не будет, я себя буду видеть? (Толик, 2 кл.)
-✍Дорогой Бог, прошу Тебя, сделай так, чтоб, начиная от бабушки и кончая слонами,все были счастливы, сыты и обуты. (Тоня, 2 кл.)
-✍Если Ты найдешь мою варежку, прошу вернуть. Только честно. (Аня, 3 кл.)
-✍Мама сказала, что я во сне плакал. Ты не помнишь, о чем мы с Тобой говорили? (Игорь, 3 кл.)
-✍Если у меня что-то болит, это значит, Ты на меня сердишься? (Гога, 4 кл.)
-✍На каком языке говорят души? (Рая, 4 кл.)
-✍Зачем мы приходим в эту жизнь из другой жизни?
(Руслан, 2 кл.)
-✍Цветы у Тебя получились лучше, чем человек. (Галя, 4 класс)
-✍Я еще маленькая, учусь в третьем классе, грехов пока нет, но собираются. (Ева, 3 класс)
-✍Почему весной, когда вечером Ты включаешь на небе звезды и дуешь на Землю теплый ветер и вокруг тихо-тихо, мне иногда хочется плакать? (Наташа, 2 класс)
-✍Почему мир без нежности? (Лена, 1 класс.)
-✍Как мне жить, чтоб все на свете были счастливы? (Лиза, 2 класс)
-✍Я бы попросил у Тебя ласки" (Нормунд, 2 класс)
- ✍Хочу, чтоб в молодости я жила хорошо и счастливо, а в старости можно только счастливо (Вера, 3 кл.)
-✍Пусть все, на кого я посмотрю, улыбаются (Тима, 2 кл.)
-✍Кто дует ветер? (Алик, 1 кл.)
-✍Куда уходит время? В седину? (Юля, 3 кл.)
-✍Что Ты делаешь, когда идет дождь? (Люба, 3 кл)
-✍Как умирает день? По старости? (Лева 3 кл)
-✍Ну и почем фунт лиха? (Саша, 2 кл.)
-✍Сколько верующих среди верующих? (Зоя, 4 кл.)
-✍Где спят сны? (Алик, 2 кл.)
-✍Не хмурьтесь на людей. (Юра, 3 кл.)
-✍Верни моих родителей в детство, я бы с мамой дружил, а отчима отметелил. (Гоша, 4 кл)
-✍Пусть все люди будут счастливы, тогда они не злые. (Вася, 4 кл.)
-✍Научи моих врагов прощать своих врагов. (Гера, 4 кл.)
-✍С Тобой я бы пошел в разведку. (Гарик, 1 кл.)
-✍Я бы хотела, чтоб у всех живых существ, у природы и даже у меня был хороший характер (Аня, 1 кл.)
-✍Спасай людей не от грехов, а от одиночества (Сергей, 3 кл.)
-✍Я написал стихи. Они стыдные. Я их никому не показывал, но Тебе, Боженька, я покажу. Вот они:
"Взрослые плачут слезами.
Взрослые плачут глазами.
Маленькие плачут сердцем,
Маленькие плачут жизнью.
Но если взрослый плачет, как маленький,
Значит, он и правда плачет" (Марик, 4 кл.)
-✍Знаешь, хоть мне кажется, что души у меня нет, но иногда она все-таки побаливает (Роман, 2 кл)
-✍Вчера узнал про Тебя классную примету: если вы богаты - это от Бога, если бедны - это к Богу (Зорик, 4 кл.)
-✍Старики - это усталые дети (Андрон, 4 кл.)
-✍Мы Тебя понимаем светлее, чем взрослые (Гарик, 2 кл)
-✍ Когда я умру, не хочу ни в рай, ни в ад. Хочу к Тебе. (Вера, 3 класс)
-✍Почему нищие просят милостыню около церкви — чтоб ты отмечал, кто дает? (Ира, 2 кл.)
-✍Вчера в школе объявили, что Ты есть. Здравствуй.(Леня, 3 кл.)
-✍Давай договоримся, Господи, я верю в Тебя, Ты - в меня. (Ляля, 2 класc)
-✍Зачем ты создал этот мир, ты что, не понял, что будет такая заморочка? (Марина, 4 кл.)
-✍Люди так страдают на земле, неужели в твоем аду еще хуже? (Радик, 4 кл.)
-✍Я с ней два года ходил в садик, целых полгода учился в первом классе, и вот однажды она мне заявила: «мы с тобой разные человеки». Ты представляешь, я хуже,чем умер.
(Аркадий, 2 кл.)
-✍Боженька, а душу Ты мне вложил мою или чью-то? (Стасик, 2 кл.)
-✍А я есть на самом деле? (Люба, 3 кл.)
-✍Когда меня не будет, я себя буду видеть? (Толик, 2 кл.)
-✍Дорогой Бог, прошу Тебя, сделай так, чтоб, начиная от бабушки и кончая слонами,все были счастливы, сыты и обуты. (Тоня, 2 кл.)
-✍Если Ты найдешь мою варежку, прошу вернуть. Только честно. (Аня, 3 кл.)
-✍Мама сказала, что я во сне плакал. Ты не помнишь, о чем мы с Тобой говорили? (Игорь, 3 кл.)
-✍Если у меня что-то болит, это значит, Ты на меня сердишься? (Гога, 4 кл.)
-✍На каком языке говорят души? (Рая, 4 кл.)
-✍Зачем мы приходим в эту жизнь из другой жизни?
(Руслан, 2 кл.)
-✍Цветы у Тебя получились лучше, чем человек. (Галя, 4 класс)
-✍Я еще маленькая, учусь в третьем классе, грехов пока нет, но собираются. (Ева, 3 класс)
-✍Почему весной, когда вечером Ты включаешь на небе звезды и дуешь на Землю теплый ветер и вокруг тихо-тихо, мне иногда хочется плакать? (Наташа, 2 класс)
-✍Почему мир без нежности? (Лена, 1 класс.)
-✍Как мне жить, чтоб все на свете были счастливы? (Лиза, 2 класс)
-✍Я бы попросил у Тебя ласки" (Нормунд, 2 класс)
- ✍Хочу, чтоб в молодости я жила хорошо и счастливо, а в старости можно только счастливо (Вера, 3 кл.)
-✍Пусть все, на кого я посмотрю, улыбаются (Тима, 2 кл.)
-✍Кто дует ветер? (Алик, 1 кл.)
-✍Куда уходит время? В седину? (Юля, 3 кл.)
-✍Что Ты делаешь, когда идет дождь? (Люба, 3 кл)
-✍Как умирает день? По старости? (Лева 3 кл)
-✍Ну и почем фунт лиха? (Саша, 2 кл.)
-✍Сколько верующих среди верующих? (Зоя, 4 кл.)
-✍Где спят сны? (Алик, 2 кл.)
-✍Не хмурьтесь на людей. (Юра, 3 кл.)
-✍Верни моих родителей в детство, я бы с мамой дружил, а отчима отметелил. (Гоша, 4 кл)
-✍Пусть все люди будут счастливы, тогда они не злые. (Вася, 4 кл.)
-✍Научи моих врагов прощать своих врагов. (Гера, 4 кл.)
-✍С Тобой я бы пошел в разведку. (Гарик, 1 кл.)
-✍Я бы хотела, чтоб у всех живых существ, у природы и даже у меня был хороший характер (Аня, 1 кл.)
-✍Спасай людей не от грехов, а от одиночества (Сергей, 3 кл.)
-✍Я написал стихи. Они стыдные. Я их никому не показывал, но Тебе, Боженька, я покажу. Вот они:
"Взрослые плачут слезами.
Взрослые плачут глазами.
Маленькие плачут сердцем,
Маленькие плачут жизнью.
Но если взрослый плачет, как маленький,
Значит, он и правда плачет" (Марик, 4 кл.)
-✍Знаешь, хоть мне кажется, что души у меня нет, но иногда она все-таки побаливает (Роман, 2 кл)
-✍Вчера узнал про Тебя классную примету: если вы богаты - это от Бога, если бедны - это к Богу (Зорик, 4 кл.)
-✍Старики - это усталые дети (Андрон, 4 кл.)
-✍Мы Тебя понимаем светлее, чем взрослые (Гарик, 2 кл)
“Technology is a good servant but a dangerous master. For many people, relationships have become confined to the numbers in the phone. We no longer value seeing each other face to face. When our relationships with the world are defined solely through machines, we pawn our very consciousness to the unconscious machine. We should use machines and love people. We must never allow the hallmark of our society to become 'use people and love machines.'”
~ Amma in Mumbai, Maharashtra, March 3, 2019.
~ Amma in Mumbai, Maharashtra, March 3, 2019.
One who has a pure mind sees everything pure.
Do not look for faults in others, or your own eyes will become faulty.
Live your life without hurting anybody. Harmlessness is a most powerful form of Yoga and it will take you speedily to your goal. This is what I call nisarga yoga, the Natural yoga. It is the art of living in peace and harmony, in friendliness and love. The fruit of it is happiness, uncaused and endless.
~ I AM THAT
~ I AM THAT
Swami Yogananda: Why does God permit suffering in the world? Should He not with His omnipotence do away with it at one stroke and ordain the universal realization of God?
Ramana Maharshi: Suffering is the way for Realisation of God.
Yogananda: Should He not ordain it differently?
Maharshi: It is the way.
Yogananda: Are yoga, religion, etc., antidotes to suffering?
Maharshi: Who suffers? What is suffering?
On hearing this Swami Yogananda became silent.
Talks With Ramana Maharshi
November 29th, 1935
Ramana Maharshi: Suffering is the way for Realisation of God.
Yogananda: Should He not ordain it differently?
Maharshi: It is the way.
Yogananda: Are yoga, religion, etc., antidotes to suffering?
Maharshi: Who suffers? What is suffering?
On hearing this Swami Yogananda became silent.
Talks With Ramana Maharshi
November 29th, 1935
Do not feel lonely, the entire universe is inside you. Stop acting so small. You are the universe in ecstatic motion. Set your life on fire. Seek those who fan your flames.
No tension, no intention, simply attention. No struggle between the in and the out,
just stay relaxed and at ease.
just stay relaxed and at ease.
"What are the attributes of a truly ‘Great’ person?
What counts is how much we have been able to positively influence others through our thoughts, words and actions. In how many people have we planted seeds of goodness? How many lives have we enriched with our love and compassion? Has our wisdom and discernment helped to shed the light of the good judgement in others’ lives? These are all the attributes of a truly ‘great’ person. All of these qualities are internal, not external. These are all elements of our true Self. This is our true nature. It can never be destroyed. Everything else in creation can be destroyed. Everything else may be here today and disappear tomorrow or may become someone else’s.”
From Amma's Satsang in Ernakulam Brahmasthanam Festival
What counts is how much we have been able to positively influence others through our thoughts, words and actions. In how many people have we planted seeds of goodness? How many lives have we enriched with our love and compassion? Has our wisdom and discernment helped to shed the light of the good judgement in others’ lives? These are all the attributes of a truly ‘great’ person. All of these qualities are internal, not external. These are all elements of our true Self. This is our true nature. It can never be destroyed. Everything else in creation can be destroyed. Everything else may be here today and disappear tomorrow or may become someone else’s.”
From Amma's Satsang in Ernakulam Brahmasthanam Festival
Beloved Father
erase the memory of me.
Close my account
of personal identity
and its seeming treasures.
Rid me of ego
and absorb me in you
O unborn awareness.
erase the memory of me.
Close my account
of personal identity
and its seeming treasures.
Rid me of ego
and absorb me in you
O unborn awareness.
Император Японии хотел приехать к мастеру дзен, но дорога в его монастырь была опасной: она шла через дикие леса и опасные горные тропы. Но, в конце концов, император решился отправиться в путь. Он был уже совсем стар и не мог откладывать путешествие. Перед смертью он хотел понять, что не может уничтожить смерть.
Он добрался до мастера дзен, который сидел под деревом. Император коснулся его ног и сказал:
- Я приехал к тебе, чтобы задать тебе один вопрос. Есть ли на самом деле ад и рай? Моя смерть не за горами, поэтому мне интересно узнать, куда я отправлюсь: в ад или рай?
Мастер засмеялся и ответил:
- Я никогда не думал, что император может быть таким глупцом.
Он назвал императора глупцом! На долю секунды император забылся и потянул из ножен меч, намереваясь отрубить мастеру дзен голову.
Мастер дзен засмеялся еще сильнее и заметил:
- Это дверь в ад.
Император остановился и вложил меч в ножны.
- Вы вошли в рай, - объявил мастер. - Можете уходить. Запомните, что двери в ад - это гнев, жестокость и насилие. Ад находится у вас в уме. Но понимание, сострадание и безмолвие - это двери в рай. Они находятся вне вашего ума. Я дал вам переживание и ада, и рая. Простите меня за то, что я назвал вас глупцом. Мне нужно было сделать это. Это был просто ответ на ваш вопрос, ведь я не мыслитель, и я не отвечаю на вопросы так, как это делают мыслители. Я мистик. Я просто создаю способ, чтобы вы могли ощутить вкус ответа. А теперь уезжайте домой.
Император коснулся его ног. На его щеках были слезы благодарности, поскольку ни один другой ответ не мог помочь ему больше. Другой ответ остался бы гипотезой. Но этот человек был невероятно понимающий мастер. Он тотчас же создал ситуацию, просто назвав императора глупцом. И он показал ему и дверь в ад, и дверь в рай. Ваш ум - вот ад. Когда вы выходите за пределы ума, вы попадаете в рай.
Он добрался до мастера дзен, который сидел под деревом. Император коснулся его ног и сказал:
- Я приехал к тебе, чтобы задать тебе один вопрос. Есть ли на самом деле ад и рай? Моя смерть не за горами, поэтому мне интересно узнать, куда я отправлюсь: в ад или рай?
Мастер засмеялся и ответил:
- Я никогда не думал, что император может быть таким глупцом.
Он назвал императора глупцом! На долю секунды император забылся и потянул из ножен меч, намереваясь отрубить мастеру дзен голову.
Мастер дзен засмеялся еще сильнее и заметил:
- Это дверь в ад.
Император остановился и вложил меч в ножны.
- Вы вошли в рай, - объявил мастер. - Можете уходить. Запомните, что двери в ад - это гнев, жестокость и насилие. Ад находится у вас в уме. Но понимание, сострадание и безмолвие - это двери в рай. Они находятся вне вашего ума. Я дал вам переживание и ада, и рая. Простите меня за то, что я назвал вас глупцом. Мне нужно было сделать это. Это был просто ответ на ваш вопрос, ведь я не мыслитель, и я не отвечаю на вопросы так, как это делают мыслители. Я мистик. Я просто создаю способ, чтобы вы могли ощутить вкус ответа. А теперь уезжайте домой.
Император коснулся его ног. На его щеках были слезы благодарности, поскольку ни один другой ответ не мог помочь ему больше. Другой ответ остался бы гипотезой. Но этот человек был невероятно понимающий мастер. Он тотчас же создал ситуацию, просто назвав императора глупцом. И он показал ему и дверь в ад, и дверь в рай. Ваш ум - вот ад. Когда вы выходите за пределы ума, вы попадаете в рай.
Praise be to God that such a simple path is opened in our generation of time. This joy, this presence, this power, is in the heart of every living being. This is the mystery, the paradox that it can be there unrecognized. All the while, this that we only are. What is marvellous is that I have not given to you something that is out of reach. It is not necessary to understand. Experience is greater than understanding.
Q: Why is this happening to me?
M: Because you keep being that "me".
M: Because you keep being that "me".
Beings
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