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Realize that every mode of perception is subjective, that what is seen or heard, touched or smelt, felt or thought, expected or imagined, is in the mind and not in reality, and you will experience peace and freedom from fear.
The joy of Being, which is the only true happiness, cannot come to you through any form, possession, achievement, person, or event — through anything that happens. That joy cannot come to you — ever. It emanates from the formless dimension within you, from consciousness itself and thus is one with who you are.
Everyone has Buddha-nature in him, so don’t think that you are not worthy or fit enough to win freedom. Everyone is Buddha himself, but you don’t recognize your Buddha-nature because you want something else. You don’t love and honor your own Self. Your Self is Buddha. Yet, you don’t believe this because you are deeply attached to something else which is temporary, impermanent and false. All your attention is focused on the unreal. The genuine desire for freedom cannot rise in someone who is firmly established in ignorance. When you are in ignorance, Reality is kept hidden from you. Something else is projected within the mind which you take to be real. All this is nothing but ignorance.
Your greatest aid is your sincerity and desire for Truth above all else. You may be shocked over and over again by the depth of illusion that you find and uncover within yourself, but never fixate on it or judge yourself. Accept, forgive, and move on, for your true being is infinite and absolute. It exists as much now as it ever did or ever will. Stand still in the sacred conflagration of inquiry and let it open you to the seat of all wisdom born of spirit. Only Truth will survive; all else will perish.
It is like washing printed cloth. First the design fades, then the background, and in the end the cloth is plain white. The personality gives place to the witness, then the witness goes and pure awareness remains. The cloth was white in the beginning and is white in the end; the patterns and colours just happened - for a time.
The truth is that you already are what you are seeking.
PADAMALAI II
WORSHIP AND SURRENDER TO THE GURU
6. Since the divine form, the form of the Guru
assumed by Iswara, is actually a physical
embodiment of grace, that form is worthy of
being worshipped.
7. Siva-jnana-yoga is remaining still through
the never-diminishing grace of the Guru who
bestows true jnana.
Question: While sitting near you, what sort of mental state should
we have so as to receive the transmission from your Self?
Bhagavan: Keep your mind still. That is enough. You will get spiritual help sitting in this hall if you keep yourself still. The aim of all practices is to give up all practices. When the mind becomes still, the power of the Self will be experienced. The waves of the Self are pervading everywhere. If the mind is in peace, one begins to experience them. (The Power of the Presence, part one, p. 230.]
8. Grace will freely flow in a heart that,
meditating upon the Guru as the true form of
Lord Siva, becomes lost in adoration.
9. The greatness of noble disciples is that they
obtain clear knowledge by trusting and
believing in their heart that the Guru’s form
is the embodiment of grace.
10. It is not ordained that noble disciples who
have obtained the grace of the Guru, and who
are therefore rejoicing in the Heart, shall feel
fear and despair.
11. The disciple who completely surrenders
himself to the Guru will attain the life of true
jnana, the auspicious life.
12. If, like the goddess Uma, you offer only a
half of yourself to the Guru, that will not be
sufficient for attaining jnana.
I suspect that Bhagavan may be speaking ironically here. Uma surrendered so completely to Siva that he bestowed on her half of his physical form. Alternatively, Bhagavan may be suggesting that, for full surrender to be effective, one must cease to exist as a separate entity. Union with God is not the aim of true surrender; the real goal should be the complete extinction of the sense of being an individual who can unite with God. This interpretation is supported by the following verses, which are a continuation of the previous one
about Uma.
13. The immaculate true jnana will only shine
if you renounce the ego, the sense of
individuality, leaving no remnant behind.
14. Know that the surrender of the ego is in
no way commensurate with the immortal state
of perfection that one then attains.
15. Attaining the Self by sacrificing the ego
is like a business transaction in which one
receives the true, ancient, primal essence in
return for the reflection, the ego.
NAMASKARAM
16. The true meaning of namaskaram is the
ego bowing its head and getting destroyed at
the feet of the Guru.
Namaskaram is a gesture of obeisance, often a full-length prostration on the floor. Sadhu Natanananda made the following observations on this practice:
Some of those who came for Maharshi’s darshan used to perform ashtanga namaskaram in the traditional way. It was their belief that this practice, done devoutly, was indispensable for those who wanted the grace of the Sadguru.
In order to drive home the point that in spiritual life mere
mechanical observance of any sadhana, without knowing its inner meaning and without experiencing its fruit, will not make one blessed, Sri Bhagavan, addressing one such devotee, said, ‘The benefit of performing namaskaram to the Guru is only the removal of the ego. This is not attained except by total surrender. Within the Heart of each devotee the gracious Guru is giving darshan in the form of consciousness. To surrender is to offer fully, in silence, the
subsided ego, which is a name-and-form thought, to the aham-sphurana [the effulgence of “I”], the real holy feet of the gracious Guru. Since [this is so], Self-realisation cannot be attained by a bowing of the body, but only by a bowing of the ego.’
In this way Sri Bhagavan explained the truth of namaskaram and further explained that if spiritual practices are to yield their fruits without fail, they should be observed with a full awareness of their purpose. [Sri Ramana Darsanam, pp. 40-1.]
17. When the ego is totally destroyed at the
feet of the Guru, it will then shine as the
unsurpassed sea of mauna [silence].
Bhagavan: Only the Supreme Self, which is ever shining in your Heart as the reality, is the Sadguru. The pure awareness, which is shining as the inward illumination ‘I’, is his gracious feet. The contact with these [inner holy feet] alone can give you true redemption.
Joining the eye of reflected consciousness [chidabhasa], which is your sense of individuality [jiva bodha], to those holy feet, which are the real consciousness, is the union of the feet and the head that is the
real significance of the word ‘asi’.4 As these inner holy feet can be held naturally and unceasingly, hereafter, with an inward-turned mind, cling to that inner awareness that is your own real nature. This alone is the proper way for the removal of bondage and the attainment of
the supreme truth. [Sri Ramana Darsanam, p. 35.]
18. Padam [Bhagavan] communicates this
truth: ‘The meaning of the word ‘nama’ [obeisance]
is abiding as the Self, with the ego destroyed.’
Question: Swami, I have only one desire, namely to put my head on Bhagavan’s foot and do namaskar. Bhagavan must grant me this favor.
Bhagavan: Oh, is that the desire! But then which is the foot and which is the head?
WORSHIP AND SURRENDER TO THE GURU
6. Since the divine form, the form of the Guru
assumed by Iswara, is actually a physical
embodiment of grace, that form is worthy of
being worshipped.
7. Siva-jnana-yoga is remaining still through
the never-diminishing grace of the Guru who
bestows true jnana.
Question: While sitting near you, what sort of mental state should
we have so as to receive the transmission from your Self?
Bhagavan: Keep your mind still. That is enough. You will get spiritual help sitting in this hall if you keep yourself still. The aim of all practices is to give up all practices. When the mind becomes still, the power of the Self will be experienced. The waves of the Self are pervading everywhere. If the mind is in peace, one begins to experience them. (The Power of the Presence, part one, p. 230.]
8. Grace will freely flow in a heart that,
meditating upon the Guru as the true form of
Lord Siva, becomes lost in adoration.
9. The greatness of noble disciples is that they
obtain clear knowledge by trusting and
believing in their heart that the Guru’s form
is the embodiment of grace.
10. It is not ordained that noble disciples who
have obtained the grace of the Guru, and who
are therefore rejoicing in the Heart, shall feel
fear and despair.
11. The disciple who completely surrenders
himself to the Guru will attain the life of true
jnana, the auspicious life.
12. If, like the goddess Uma, you offer only a
half of yourself to the Guru, that will not be
sufficient for attaining jnana.
I suspect that Bhagavan may be speaking ironically here. Uma surrendered so completely to Siva that he bestowed on her half of his physical form. Alternatively, Bhagavan may be suggesting that, for full surrender to be effective, one must cease to exist as a separate entity. Union with God is not the aim of true surrender; the real goal should be the complete extinction of the sense of being an individual who can unite with God. This interpretation is supported by the following verses, which are a continuation of the previous one
about Uma.
13. The immaculate true jnana will only shine
if you renounce the ego, the sense of
individuality, leaving no remnant behind.
14. Know that the surrender of the ego is in
no way commensurate with the immortal state
of perfection that one then attains.
15. Attaining the Self by sacrificing the ego
is like a business transaction in which one
receives the true, ancient, primal essence in
return for the reflection, the ego.
NAMASKARAM
16. The true meaning of namaskaram is the
ego bowing its head and getting destroyed at
the feet of the Guru.
Namaskaram is a gesture of obeisance, often a full-length prostration on the floor. Sadhu Natanananda made the following observations on this practice:
Some of those who came for Maharshi’s darshan used to perform ashtanga namaskaram in the traditional way. It was their belief that this practice, done devoutly, was indispensable for those who wanted the grace of the Sadguru.
In order to drive home the point that in spiritual life mere
mechanical observance of any sadhana, without knowing its inner meaning and without experiencing its fruit, will not make one blessed, Sri Bhagavan, addressing one such devotee, said, ‘The benefit of performing namaskaram to the Guru is only the removal of the ego. This is not attained except by total surrender. Within the Heart of each devotee the gracious Guru is giving darshan in the form of consciousness. To surrender is to offer fully, in silence, the
subsided ego, which is a name-and-form thought, to the aham-sphurana [the effulgence of “I”], the real holy feet of the gracious Guru. Since [this is so], Self-realisation cannot be attained by a bowing of the body, but only by a bowing of the ego.’
In this way Sri Bhagavan explained the truth of namaskaram and further explained that if spiritual practices are to yield their fruits without fail, they should be observed with a full awareness of their purpose. [Sri Ramana Darsanam, pp. 40-1.]
17. When the ego is totally destroyed at the
feet of the Guru, it will then shine as the
unsurpassed sea of mauna [silence].
Bhagavan: Only the Supreme Self, which is ever shining in your Heart as the reality, is the Sadguru. The pure awareness, which is shining as the inward illumination ‘I’, is his gracious feet. The contact with these [inner holy feet] alone can give you true redemption.
Joining the eye of reflected consciousness [chidabhasa], which is your sense of individuality [jiva bodha], to those holy feet, which are the real consciousness, is the union of the feet and the head that is the
real significance of the word ‘asi’.4 As these inner holy feet can be held naturally and unceasingly, hereafter, with an inward-turned mind, cling to that inner awareness that is your own real nature. This alone is the proper way for the removal of bondage and the attainment of
the supreme truth. [Sri Ramana Darsanam, p. 35.]
18. Padam [Bhagavan] communicates this
truth: ‘The meaning of the word ‘nama’ [obeisance]
is abiding as the Self, with the ego destroyed.’
Question: Swami, I have only one desire, namely to put my head on Bhagavan’s foot and do namaskar. Bhagavan must grant me this favor.
Bhagavan: Oh, is that the desire! But then which is the foot and which is the head?
1. What is the method of practice?
As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one’s own nature, the seeker of Liberation realizes, without doubts or misconceptions, his real nature by distinguishing the eternal from the transient, and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Self-realization.
- Spiritual Instruction, chapter 2
As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one’s own nature, the seeker of Liberation realizes, without doubts or misconceptions, his real nature by distinguishing the eternal from the transient, and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Self-realization.
- Spiritual Instruction, chapter 2
Question: Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?
Bhagavan: Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds - one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and when it is under the influence of inauspicious impressions it is regarded as evil.
The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.
Bhagavan: Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds - one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and when it is under the influence of inauspicious impressions it is regarded as evil.
The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ñ€Ð¾Ð´Ð¸Ñ‚ÐµÐ»ÐµÐ¹ - мы ÑтановимÑÑ Ñпокойными.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ð»ÑŽÐ±Ð¸Ð¼Ñ‹Ñ… - мы ÑтановимÑÑ ÑчаÑтливыми.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ð´ÐµÑ‚ÐµÐ¹ - мы ÑтановимÑÑ Ð´Ð¾Ð±Ñ€Ñ‹Ð¼Ð¸.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ð´Ñ€ÑƒÐ·ÐµÐ¹ - мы ÑтановимÑÑ Ð¸Ñкренними.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ð·Ð½Ð°ÐºÐ¾Ð¼Ñ‹Ñ… - мы ÑтановимÑÑ Ð¾Ñ‚ÐºÑ€Ñ‹Ñ‚Ñ‹Ð¼Ð¸.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ð¶Ð¸Ð·Ð½ÑŒ - мы ÑтановимÑÑ Ð¼ÑƒÐ´Ñ€Ñ‹Ð¼Ð¸.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ð»ÑŽÐ±Ð¸Ð¼Ñ‹Ñ… - мы ÑтановимÑÑ ÑчаÑтливыми.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ð´ÐµÑ‚ÐµÐ¹ - мы ÑтановимÑÑ Ð´Ð¾Ð±Ñ€Ñ‹Ð¼Ð¸.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ð´Ñ€ÑƒÐ·ÐµÐ¹ - мы ÑтановимÑÑ Ð¸Ñкренними.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ð·Ð½Ð°ÐºÐ¾Ð¼Ñ‹Ñ… - мы ÑтановимÑÑ Ð¾Ñ‚ÐºÑ€Ñ‹Ñ‚Ñ‹Ð¼Ð¸.
ÐžÐ±Ð½Ð¸Ð¼Ð°Ñ Ð¶Ð¸Ð·Ð½ÑŒ - мы ÑтановимÑÑ Ð¼ÑƒÐ´Ñ€Ñ‹Ð¼Ð¸.
It's in the silence that your problems just dissolve. Try it. It really works.
The mind is confused.
It is always trying to get, to understand,
to have the feeling "I know this, I understand this,
I know where I am going".
The mind is on a linear progressive projection.
Exposed to non-duality
there is nowhere for it to "go".
Nothing for it to "grasp".
Conditioned, the mind gets confused.
Countless concepts are picked up by the mind,
clinging to those untruths
You suffocate your spontaneity.
The mind does not understand simplicity.
Its nature is to make complex
what is already Natural.
It is always trying to get, to understand,
to have the feeling "I know this, I understand this,
I know where I am going".
The mind is on a linear progressive projection.
Exposed to non-duality
there is nowhere for it to "go".
Nothing for it to "grasp".
Conditioned, the mind gets confused.
Countless concepts are picked up by the mind,
clinging to those untruths
You suffocate your spontaneity.
The mind does not understand simplicity.
Its nature is to make complex
what is already Natural.
Spiritual maturity lies in the readiness to let go everything. The giving up is the first step. But the real giving up is in realizing that there is nothing to give up, for nothing is your own. It is like deep sleep—you do not give up your bed when you fall sleep—you just forget it.
What is there to keep up?
What is there to maintain?
What is there to practice?
What is there to remember?
What is there to be?
What matters so much?
What is there to maintain?
What is there to practice?
What is there to remember?
What is there to be?
What matters so much?
Is suffering really necessary. Yes and no. If you had not suffered as you have, there would be no depths to you as a human being–no humility, no compassion. You would not be listening to this now. Suffering cracks open the shell of ego. And then comes a point where it has served its purpose. Suffering is necessary until you realize that it is unnecessary.
Many times I have been in the jaws of death, starving, footsore, and weary; for days and days I had no food, and often could walk no further; I would sink down under a tree, and life would seem to be ebbing away. I could not speak, I could scarcely think, but at last the mind reverted to the idea: "I have no fear nor death; never was I born, never did I die; I never hunger or thirst. I am It! I am It! The whole of nature cannot crush me; it is my servant. Assert thy strength, thou Lord of lords and God of gods! Regain thy lost empire! Arise and walk and stop not!" And I would rise up, reinvigorated; and here I am today, living! Thus, whenever darkness comes, assert the reality and everything adverse must vanish.
Never defile your Self, by hating yourself. Never believe there is any mistake you've made that is going to rise up against you. Everyone has made mistakes, forget it. Begin to realize who you are, begin to love yourself dearly, have mercy on yourself, lift yourself up and become free.
Rushing into action, you fail. Trying to grasp things, you lose them. Forcing a project to completion, you ruin what was almost ripe. Therefore the Master takes action by letting things take their course. He remains as calm at the end as at the beginning. He has nothing, thus he has nothing to lose. What he desires is non-desire; what he learns is to unlearn. He simply reminds people of who they have always been. He cares about nothing but the Tao. Thus he can care for all things.
You are not seeing the beauty of this Universe because you are putting so many herbs and spices of your own intentions upon the world in order to give it a taste that you want, that your mind want. Free from indentity, your eyes perceive in such silence, beauty and clarity without the judging mind, just pure as it is. Watch life with silent eyes.
Nisargadatta Maharaj: How does personality, come into being? By memory. By identifying the present with the past and projecting it into the future. Think of yourself as momentary, without past and future and your personality dissolves.
Questioner: Does not 'I am' remain?
Nisargadatta Maharaj: The word 'remain' does not apply. 'I am' is ever afresh. You do not need to remember in order to be. As a matter of fact, before you can experience anything, there must be the sense of being. At present your being is mixed up with experiencing. All you need is to unravel being from the tangle of experiences. Once you have known pure being, without being this or that, you will discern it among experiences and you will no longer be misled by names and forms.
Self-limitation is the very essence of personality.
~ from 'I Am That'; ch.45
Questioner: Does not 'I am' remain?
Nisargadatta Maharaj: The word 'remain' does not apply. 'I am' is ever afresh. You do not need to remember in order to be. As a matter of fact, before you can experience anything, there must be the sense of being. At present your being is mixed up with experiencing. All you need is to unravel being from the tangle of experiences. Once you have known pure being, without being this or that, you will discern it among experiences and you will no longer be misled by names and forms.
Self-limitation is the very essence of personality.
~ from 'I Am That'; ch.45
In my experience, everyone will say they want to discover the Truth, right up until they realize that the Truth will rob them of their deepest held ideas, beliefs, hopes, and dreams. The freedom of enlightenment means much more than the experience of love and peace. It means discovering a Truth that will turn your view of self and life upside-down. For one who is truly ready, this will be unimaginably liberating. But for one who is still clinging in any way, this will be extremely challenging indeed. How does one know if they are ready? One is ready when they are willing to be absolutely consumed, when they are willing to be fuel for a fire without end.
The light of the world comes and goes, it is unstable. The Light that is eternal can never be extinguished. By this Light you behold the outer light and everything in the universe; it is only because It shines ever within you, that you can perceive the outer light. Whatever appears to you in the universe is due solely to that great Light within you, and only because the Supreme Knowledge of the essence of things lies hidden in the depths of your being is it possible for you to acquire knowledge of any kind.
"ПроÑто иди Ñвоим путём". (Притча)
Один из учеников ÑпроÑил Будду:
— ЕÑли Ð¼ÐµÐ½Ñ ÐºÑ‚Ð¾-нибудь ударит, что Ñ Ð´Ð¾Ð»Ð¶ÐµÐ½ делать?
Будда ответил:
— ЕÑли на Ñ‚ÐµÐ±Ñ Ñ Ð´ÐµÑ€ÐµÐ²Ð° упадет ÑÑƒÑ…Ð°Ñ Ð²ÐµÑ‚ÐºÐ° и ударит тебÑ, что Ñ‚Ñ‹ должен Ñделать?
Ученик Ñказал:
— Что же Ñ Ð±ÑƒÐ´Ñƒ делать? Ðто же проÑÑ‚Ð°Ñ ÑлучайноÑÑ‚ÑŒ, проÑтое Ñовпадение, что Ñ Ð¾ÐºÐ°Ð·Ð°Ð»ÑÑ Ð¿Ð¾Ð´ деревом, когда Ñ Ð½ÐµÐ³Ð¾ упала ÑÑƒÑ…Ð°Ñ Ð²ÐµÑ‚ÐºÐ°.
Будда Ñказал:
— Так делай то же Ñамое. Кто-то был безумен, был в гневе, и ударил тебÑ. Ðто вÑе равно, что на Ñ‚ÐµÐ±Ñ ÑƒÐ¿Ð°Ð»Ð° ветка Ñ Ð´ÐµÑ€ÐµÐ²Ð°. ПуÑÑ‚ÑŒ Ñто не тревожит тебÑ, проÑто иди Ñвоим путем, будто ничего и не ÑлучилоÑÑŒ.
Один из учеников ÑпроÑил Будду:
— ЕÑли Ð¼ÐµÐ½Ñ ÐºÑ‚Ð¾-нибудь ударит, что Ñ Ð´Ð¾Ð»Ð¶ÐµÐ½ делать?
Будда ответил:
— ЕÑли на Ñ‚ÐµÐ±Ñ Ñ Ð´ÐµÑ€ÐµÐ²Ð° упадет ÑÑƒÑ…Ð°Ñ Ð²ÐµÑ‚ÐºÐ° и ударит тебÑ, что Ñ‚Ñ‹ должен Ñделать?
Ученик Ñказал:
— Что же Ñ Ð±ÑƒÐ´Ñƒ делать? Ðто же проÑÑ‚Ð°Ñ ÑлучайноÑÑ‚ÑŒ, проÑтое Ñовпадение, что Ñ Ð¾ÐºÐ°Ð·Ð°Ð»ÑÑ Ð¿Ð¾Ð´ деревом, когда Ñ Ð½ÐµÐ³Ð¾ упала ÑÑƒÑ…Ð°Ñ Ð²ÐµÑ‚ÐºÐ°.
Будда Ñказал:
— Так делай то же Ñамое. Кто-то был безумен, был в гневе, и ударил тебÑ. Ðто вÑе равно, что на Ñ‚ÐµÐ±Ñ ÑƒÐ¿Ð°Ð»Ð° ветка Ñ Ð´ÐµÑ€ÐµÐ²Ð°. ПуÑÑ‚ÑŒ Ñто не тревожит тебÑ, проÑто иди Ñвоим путем, будто ничего и не ÑлучилоÑÑŒ.
ÐÐ°Ñ Ð½ÐµÑ‚ отдельно. Ðету множеÑтв
Во вÑеобъÑвшем Ñердце Божьем,
Во вÑеобъемлющем провале,
Где мы иÑчезли, мы пропали.
Ðо можно, только иÑчезаÑ,
Узнать, что нет у жизни краÑ.
II
Об Ñтом - вÑÑ‘. Об Ñтом - море,
Об Ñтом взлёты дальних взгорий,
Озёр Ð½ÐµÐ¼ÐµÑŽÑ‰Ð°Ñ Ð³Ð»Ð°Ð´ÑŒ -
О том, что надо вÑÑ‘ терÑÑ‚ÑŒ.
Ð’ÑÑ‘, вÑÑ‘ отдать, вÑÑ‘ разом Ñкинуть
И без вÑего нырнуть в глубины.
Как долго небо на закате
Поёт, что надо вÑÑ‘ утратить
И вдруг увидеть в бездне Божьей
То, что утратить невозможно.
You are not just a drop in the ocean. You are the mighty ocean in the drop.
Everything is impermanent, except the love of God.
Beings
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