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Мудрый отдаетÑÑ Ð½Ð° волю того,
Что проиÑходит в наÑтоÑщем моменте.
Он знает, что Ñмертен,
И здеÑÑŒ ему не за что держатьÑÑ:
Ðет иллюзий в его уме,
Ðет Ð¿Ñ€Ð¾Ñ‚Ð¸Ð²Ð»ÐµÐ½Ð¸Ñ Ð² его теле.
Он не думает о Ñвоих дейÑтвиÑÑ…,
Они иÑходÑÑ‚ из Ñердца его бытиÑ.
Он не привÑзан ни к чему в жизни,
ПоÑтому готов к Ñмерти,
Как человек готов ко Ñну
ПоÑле Ð´Ð½Ñ Ñ‚Ñжелой работы.
Что проиÑходит в наÑтоÑщем моменте.
Он знает, что Ñмертен,
И здеÑÑŒ ему не за что держатьÑÑ:
Ðет иллюзий в его уме,
Ðет Ð¿Ñ€Ð¾Ñ‚Ð¸Ð²Ð»ÐµÐ½Ð¸Ñ Ð² его теле.
Он не думает о Ñвоих дейÑтвиÑÑ…,
Они иÑходÑÑ‚ из Ñердца его бытиÑ.
Он не привÑзан ни к чему в жизни,
ПоÑтому готов к Ñмерти,
Как человек готов ко Ñну
ПоÑле Ð´Ð½Ñ Ñ‚Ñжелой работы.
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 [liberation]," 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."
~ Source: 'Letters from Sri Ramanasramam'; 8th January, 1946
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."
~ Source: 'Letters from Sri Ramanasramam'; 8th January, 1946
Desire is of two kinds — the noble and the base. The base desires are lust and greed. Noble desire is directed towards enlightenment and emancipation. Base desire contaminates and clouds the understanding. Sadhana is easy for the aspirant who is endowed with noble desires.
Buddha said he could not confer enlightenment; he could only show the way; each being, he explained, had to tread the path for him- or herself.
Spiritual evolution is not a commodity or thing that can be bought or given. It is, by nature, a process that you must pursue for yourself. It is self transformation. The most that another person can do is support your own process. No one can do the work for you.
Buddha said he could not confer enlightenment; he could only show the way; each being, he explained, had to tread the path for him- or herself.
Spiritual evolution is not a commodity or thing that can be bought or given. It is, by nature, a process that you must pursue for yourself. It is self transformation. The most that another person can do is support your own process. No one can do the work for you.
Q: How is mouna (silence) possible when we are engaged in worldly transactions?
Maharshi: When women walk with water pots on their heads, they are able to talk with their companions while all the time remaining intent on the water above. Similarly, when a sage engages in activities, they do not disturb him because his mind abides in Brahman.
The difficulty is that people think they are the doer; it is a mistake. It is the higher power which does everything and people are only a tool. If they accept that position, they will be free from troubles; otherwise they court them. Do your work without anticipating its fruits. That is all that you should do.
Maharshi: When women walk with water pots on their heads, they are able to talk with their companions while all the time remaining intent on the water above. Similarly, when a sage engages in activities, they do not disturb him because his mind abides in Brahman.
The difficulty is that people think they are the doer; it is a mistake. It is the higher power which does everything and people are only a tool. If they accept that position, they will be free from troubles; otherwise they court them. Do your work without anticipating its fruits. That is all that you should do.
One should seek God, not with any motive but solely for His own sake. Neither should one feel concerned about one's spiritual progress, for that is also not unselfish. Seek God because it is your nature to do so; because you cannot remain without Him. Whether and when He will reveal Himself to you rests with Him. Your duty is to call out to Him constantly and persistently, and not to waste your energy on anything else.
From Ribhu Gita, Chapter Five:
Six verses selected by Sri Ramana Maharshi (note: original verse numbers appear in brackets).
1) The concept 'I-am-the-body' is the sentient inner organ (i.e. the mind). It is also the illusory samsara. It is the source of all groundless fears. If there is no trace of it at all, everything will be found to be Brahman. (17)
2) The concept 'I-am-the-body' is the primal ignorance. It is known as the firm knot of the heart (hrdayagranthi). It gives rise to the concepts of existence and non-existence. If there is no trace of it at all, everything will be found to be Brahman. (19)
3) Jiva is a concept, God, the world, the mind, desires, action, sorrow and all other things are all concepts. (25)
4) The mind is unreal. It is like a magic show. It is the son of a barren woman. It is absolutely non-existent. Since there is no mind there are no concepts, no Guru, no disciple, no world, no jiva. All concepts are really Brahman. (36)
5) The body, etc., are only concepts. Hearing, etc. (i.e. hearing, reasoning and contemplating) are concepts. Self-enquiry is a concept. All other things are also concepts. Concepts give rise to the world, the jivas and God. There is nothing whatever except concepts. Everything is in truth Brahman. (30)
6) Abiding without concepts is the undifferentiated state. It is inherence (in Brahman). It is wisdom. It is Liberation. It is the natural state (sahaja). It is Brahman. It is Siva. If there is no concept at all everything will be found to be Brahman. (26)
(as presented in The Mountain Path - Jayanti Issue 2000; the magazine of Sri Ramanasramam, [Arunachala] Tiruvannamalai)
Six verses selected by Sri Ramana Maharshi (note: original verse numbers appear in brackets).
1) The concept 'I-am-the-body' is the sentient inner organ (i.e. the mind). It is also the illusory samsara. It is the source of all groundless fears. If there is no trace of it at all, everything will be found to be Brahman. (17)
2) The concept 'I-am-the-body' is the primal ignorance. It is known as the firm knot of the heart (hrdayagranthi). It gives rise to the concepts of existence and non-existence. If there is no trace of it at all, everything will be found to be Brahman. (19)
3) Jiva is a concept, God, the world, the mind, desires, action, sorrow and all other things are all concepts. (25)
4) The mind is unreal. It is like a magic show. It is the son of a barren woman. It is absolutely non-existent. Since there is no mind there are no concepts, no Guru, no disciple, no world, no jiva. All concepts are really Brahman. (36)
5) The body, etc., are only concepts. Hearing, etc. (i.e. hearing, reasoning and contemplating) are concepts. Self-enquiry is a concept. All other things are also concepts. Concepts give rise to the world, the jivas and God. There is nothing whatever except concepts. Everything is in truth Brahman. (30)
6) Abiding without concepts is the undifferentiated state. It is inherence (in Brahman). It is wisdom. It is Liberation. It is the natural state (sahaja). It is Brahman. It is Siva. If there is no concept at all everything will be found to be Brahman. (26)
(as presented in The Mountain Path - Jayanti Issue 2000; the magazine of Sri Ramanasramam, [Arunachala] Tiruvannamalai)
A human being is part of a whole, called by us the Universe, a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty.
Practice is to remove the habit of practice. Then realize that freedom is already here. What is here right now needs no practice. Just see what the impediments are. What is the wall? The wall is imagining that you are not free. When you make an effort to be free, you accept the concept that you are not free, so you start from there. If you get rid of this concept that "I am not free," what will happen? This imagination is your own creation.
Uncertainties, doubts and fears are natural to everyone until the Self is realised. They are inseparable from the ego, rather they are the ego~
What do you know about yourself? You can only be what you are in reality; you can only appear what you are not. You have never moved away from perfection. All idea of self-improvement is conventional and verbal. As the sun knows not darkness, so does the self know not the non-self. It is the mind, which by knowing the other, becomes the other. Yet the mind is nothing else but the self. It is the self that becomes the other, the not-self, and yet remains the self. All else is an assumption. Just as a cloud obscures the sun without in any way affecting it, so does assumption obscure reality without destroying it. The very idea of destruction of reality is ridiculous; the destroyer is always more real than the destroyed. Reality is the ultimate destroyer. All separation, every kind of estrangement and alienation is false. All is one -- this is the ultimate solution of every conflict.
Ð’ гармонии Ñ ÐŸÑƒÑ‚ÐµÐ¼
Ðебо чиÑто и бездонно,
Ð—ÐµÐ¼Ð»Ñ Ð¿Ð»Ð¾Ð´Ð¾Ñ€Ð¾Ð´Ð½Ð° и надежна,
Ð’Ñе Ñущее живет вмеÑте,
СчаÑтливо тем, как вÑе еÑÑ‚ÑŒ,
Ð’ беÑконечном обновлении,
Ð’ беÑконечном повторе Ñамих ÑебÑ.
Когда человек нарушает канон Пути,
Ðебо загрÑзнÑетÑÑ,
Ð—ÐµÐ¼Ð»Ñ Ð¸ÑтощаетÑÑ,
РавновеÑие рушитÑÑ,
Ð’Ñе живое вымирает.
Мудрый Ñмотрит на чаÑÑ‚ÑŒ Ñ ÑоÑтраданием,
ПоÑкольку он понимает природу целого.
Он практикует Ñмирение.
Он не ÑиÑет, как Ñокровище,
И позволÑет Пути направлÑÑ‚ÑŒ его,
ОÑтаваÑÑÑŒ проÑтым и беÑхитроÑтным, как камень.
Ðебо чиÑто и бездонно,
Ð—ÐµÐ¼Ð»Ñ Ð¿Ð»Ð¾Ð´Ð¾Ñ€Ð¾Ð´Ð½Ð° и надежна,
Ð’Ñе Ñущее живет вмеÑте,
СчаÑтливо тем, как вÑе еÑÑ‚ÑŒ,
Ð’ беÑконечном обновлении,
Ð’ беÑконечном повторе Ñамих ÑебÑ.
Когда человек нарушает канон Пути,
Ðебо загрÑзнÑетÑÑ,
Ð—ÐµÐ¼Ð»Ñ Ð¸ÑтощаетÑÑ,
РавновеÑие рушитÑÑ,
Ð’Ñе живое вымирает.
Мудрый Ñмотрит на чаÑÑ‚ÑŒ Ñ ÑоÑтраданием,
ПоÑкольку он понимает природу целого.
Он практикует Ñмирение.
Он не ÑиÑет, как Ñокровище,
И позволÑет Пути направлÑÑ‚ÑŒ его,
ОÑтаваÑÑÑŒ проÑтым и беÑхитроÑтным, как камень.
Мне на Ñамом деле гораздо интереÑнее жить ÑейчаÑ.
Я чувÑтвую море Ñнтузиазма жить. Ðе Ñтрах, а именно здоровое Ñильное желание жить, вÑтречать жизнь, обрабатывать ее, попадешь – не попадешь, Ñ‚Ð°ÐºÐ°Ñ ÐµÑÑ‚ÑŒ уверенноÑÑ‚ÑŒ, доверие, что вÑе в порÑдке. У Ð¼ÐµÐ½Ñ Ð±Ñ‹Ð» недавно какой-то такой Ñтап, что Ð¼ÐµÐ½Ñ Â«ÐºÐ¾Ð»Ð±Ð°Ñило», заворачивало чувÑтво вины, мыÑли о Ñмерти, что жизнь прошла, а ничего оÑобенного не произошло, ничего не Ñветит, а ÑÐµÐ¹Ñ‡Ð°Ñ ÐºÐ°Ðº-то……..группы, медитации, правильные вÑтречи, наблюдение за Ñобой и вот ÑÐµÐ¹Ñ‡Ð°Ñ Ñ Ñ‡ÑƒÐ²Ñтвую, что у Ð¼ÐµÐ½Ñ Ð¼Ð¾Ñ€Ðµ Ñнергии. И вот Ñто ÑмелоÑÑ‚ÑŒ быть ÑчаÑтливым, ÑмелоÑÑ‚ÑŒ проÑветлеть, прикоÑнутьÑÑ Ðº коÑмоÑу. И при вÑем том, что Ñ Ð²Ð¸Ð¶Ñƒ, например, что моему Ñыну 35 лет и не вÑе в его жизни гармонично, могу ли Ñ Ð¿Ñ€Ð¸ таком раÑкладе быть ÑчаÑтливым?
И Ñ Ñ‡ÑƒÐ²Ñтвую, что Ñ Ð½Ðµ только МОГУ, а Ñ Ð”ÐžÐ›Ð–Ð•Ð Ð±Ñ‹Ñ‚ÑŒ ÑчаÑтливым! Потому что чем же Ñ Ð¼Ð¾Ð³Ñƒ Ñ Ð½Ð¸Ð¼ поделитьÑÑ, еÑли Ñ Ð±ÑƒÐ´Ñƒ озабочен его неÑчаÑтьем? Оно мало чем ему поможет.
Ðто не мешает мне быть ÑчаÑтливым человеком, наоборот, Ñто Ð¼ÐµÐ½Ñ Ð¾Ð±Ñзывает быть ÑчаÑтливым.
Я чувÑтвую море Ñнтузиазма жить. Ðе Ñтрах, а именно здоровое Ñильное желание жить, вÑтречать жизнь, обрабатывать ее, попадешь – не попадешь, Ñ‚Ð°ÐºÐ°Ñ ÐµÑÑ‚ÑŒ уверенноÑÑ‚ÑŒ, доверие, что вÑе в порÑдке. У Ð¼ÐµÐ½Ñ Ð±Ñ‹Ð» недавно какой-то такой Ñтап, что Ð¼ÐµÐ½Ñ Â«ÐºÐ¾Ð»Ð±Ð°Ñило», заворачивало чувÑтво вины, мыÑли о Ñмерти, что жизнь прошла, а ничего оÑобенного не произошло, ничего не Ñветит, а ÑÐµÐ¹Ñ‡Ð°Ñ ÐºÐ°Ðº-то……..группы, медитации, правильные вÑтречи, наблюдение за Ñобой и вот ÑÐµÐ¹Ñ‡Ð°Ñ Ñ Ñ‡ÑƒÐ²Ñтвую, что у Ð¼ÐµÐ½Ñ Ð¼Ð¾Ñ€Ðµ Ñнергии. И вот Ñто ÑмелоÑÑ‚ÑŒ быть ÑчаÑтливым, ÑмелоÑÑ‚ÑŒ проÑветлеть, прикоÑнутьÑÑ Ðº коÑмоÑу. И при вÑем том, что Ñ Ð²Ð¸Ð¶Ñƒ, например, что моему Ñыну 35 лет и не вÑе в его жизни гармонично, могу ли Ñ Ð¿Ñ€Ð¸ таком раÑкладе быть ÑчаÑтливым?
И Ñ Ñ‡ÑƒÐ²Ñтвую, что Ñ Ð½Ðµ только МОГУ, а Ñ Ð”ÐžÐ›Ð–Ð•Ð Ð±Ñ‹Ñ‚ÑŒ ÑчаÑтливым! Потому что чем же Ñ Ð¼Ð¾Ð³Ñƒ Ñ Ð½Ð¸Ð¼ поделитьÑÑ, еÑли Ñ Ð±ÑƒÐ´Ñƒ озабочен его неÑчаÑтьем? Оно мало чем ему поможет.
Ðто не мешает мне быть ÑчаÑтливым человеком, наоборот, Ñто Ð¼ÐµÐ½Ñ Ð¾Ð±Ñзывает быть ÑчаÑтливым.
Однажды к умудрённому опытом МаÑтеру подошёл Ищущий и ÑпроÑил:
— МаÑтер, Ñ‚Ñ‹ мудр, дай мне Ñовет. Иногда бывает так плохо, кажетÑÑ, что вÑе отвернулиÑÑŒ от менÑ, в душе темнота и пуÑтота, множеÑтво проблем захватывают Ñ Ð³Ð¾Ð»Ð¾Ð²Ð¾Ð¹. Скажи, что мне делать в такие минуты?
— ПоÑтарайÑÑ Ð½Ðµ раÑÑмеÑÑ‚ÑŒÑÑ.
— ???!!!
— ИÑпортишь вÑÑ‘ предÑтавление.
— МаÑтер, Ñ‚Ñ‹ мудр, дай мне Ñовет. Иногда бывает так плохо, кажетÑÑ, что вÑе отвернулиÑÑŒ от менÑ, в душе темнота и пуÑтота, множеÑтво проблем захватывают Ñ Ð³Ð¾Ð»Ð¾Ð²Ð¾Ð¹. Скажи, что мне делать в такие минуты?
— ПоÑтарайÑÑ Ð½Ðµ раÑÑмеÑÑ‚ÑŒÑÑ.
— ???!!!
— ИÑпортишь вÑÑ‘ предÑтавление.
"ÐвторÑтво".
Один буддийÑкий маÑтер прочёл ученикам прекраÑный текÑÑ‚, который раÑтрогал вÑех. Ученики Ñразу же ÑпроÑили:
— Кто напиÑал его?
— ЕÑли Ñ Ñкажу, что Ñто Будда, вы будете благоговеть перед текÑтом, возлагать каждое утро на него цветы и отдавать поклоны. ЕÑли Ñ Ñкажу, что Ñтот текÑÑ‚ напиÑал патриарх, вы будете иÑпытывать большое почтение, но уже не будете преклонÑÑ‚ÑŒÑÑ Ð¿ÐµÑ€ÐµÐ´ ним так, как перед текÑтом Будды. ЕÑли Ñ Ñкажу, что автором был монах, вы, пожалуй, раÑтерÑетеÑÑŒ. РеÑли узнаете, что текÑÑ‚ напиÑал наш повар, вы проÑто поÑмеётеÑÑŒ, — ответил учитель.
Один буддийÑкий маÑтер прочёл ученикам прекраÑный текÑÑ‚, который раÑтрогал вÑех. Ученики Ñразу же ÑпроÑили:
— Кто напиÑал его?
— ЕÑли Ñ Ñкажу, что Ñто Будда, вы будете благоговеть перед текÑтом, возлагать каждое утро на него цветы и отдавать поклоны. ЕÑли Ñ Ñкажу, что Ñтот текÑÑ‚ напиÑал патриарх, вы будете иÑпытывать большое почтение, но уже не будете преклонÑÑ‚ÑŒÑÑ Ð¿ÐµÑ€ÐµÐ´ ним так, как перед текÑтом Будды. ЕÑли Ñ Ñкажу, что автором был монах, вы, пожалуй, раÑтерÑетеÑÑŒ. РеÑли узнаете, что текÑÑ‚ напиÑал наш повар, вы проÑто поÑмеётеÑÑŒ, — ответил учитель.
Only if one knows the truth of love, which is the real nature of Self, will the strong entangled knot of life be untied. Only if one attains the height of love will liberation be attained. Such is the heart of all religions. The experience of Self is only love, which is seeing only love, hearing only love, feeling only love, tasting only love and smelling only love, which is bliss
Meditation should be practiced every day of one's life. Look, what is there in this world? Absolutely nothing that is lasting; therefore direct your longing towards the Eternal.
If you identify with what comes and goes, you will be unhappy. If you identify with what is permanent and always there, you are happiness itself.
С желанием надо покончить, отрекшиÑÑŒ от ÑÐµÐ±Ñ Ñ€Ð°Ð· и навÑегда. Желание оÑтаетÑÑ Ð´Ð¾ тех пор, пока у Ñ‚ÐµÐ±Ñ ÐµÑÑ‚ÑŒ чувÑтво, что Ñ‚Ñ‹ - дейÑтвующее лицо. Желание отречьÑÑ Ð¾Ñ‚ ÑÐµÐ±Ñ - Ñто тоже проÑвление личноÑти. Когда она иÑчезнет, воÑÑиÑет чиÑтое Я.
Оковами Ñлужат не дейÑÑ‚Ð²Ð¸Ñ ÐºÐ°Ðº таковые, но именно чувÑтво того, что дейÑтвуешь Ñ‚Ñ‹, личноÑÑ‚ÑŒ. Ðто чувÑтво и порождаемые им Ð¶ÐµÐ»Ð°Ð½Ð¸Ñ Ð¿Ñ€Ð¸Ñ‡Ð¸Ð½ÑÑŽÑ‚ возбуждение ума, и еÑли Ñтому чувÑтву положить конец, воцаритÑÑ Ð¿Ð¾ÐºÐ¾Ð¹. ПоÑтому говоритÑÑ: "Пребывай в тишине и знай - Я еÑмь Бог". Ðта тишина доÑтигаетÑÑ Ð¿Ð¾Ð»Ð½Ñ‹Ð¼ и безоÑтановочным Ñамоотречением. Слово "знание" в данном изречении означает "бытие": Ñто не то отноÑительное знание, которое ÑвлÑетÑÑ Ñ‡Ð»ÐµÐ½Ð¾Ð¼ триады "Ñубъект - знание - объект"
Оковами Ñлужат не дейÑÑ‚Ð²Ð¸Ñ ÐºÐ°Ðº таковые, но именно чувÑтво того, что дейÑтвуешь Ñ‚Ñ‹, личноÑÑ‚ÑŒ. Ðто чувÑтво и порождаемые им Ð¶ÐµÐ»Ð°Ð½Ð¸Ñ Ð¿Ñ€Ð¸Ñ‡Ð¸Ð½ÑÑŽÑ‚ возбуждение ума, и еÑли Ñтому чувÑтву положить конец, воцаритÑÑ Ð¿Ð¾ÐºÐ¾Ð¹. ПоÑтому говоритÑÑ: "Пребывай в тишине и знай - Я еÑмь Бог". Ðта тишина доÑтигаетÑÑ Ð¿Ð¾Ð»Ð½Ñ‹Ð¼ и безоÑтановочным Ñамоотречением. Слово "знание" в данном изречении означает "бытие": Ñто не то отноÑительное знание, которое ÑвлÑетÑÑ Ñ‡Ð»ÐµÐ½Ð¾Ð¼ триады "Ñубъект - знание - объект"
The seeing of Truth cannot be dualistic (a 'thing' seen).
It cannot be seen by a see-er, or via a see-er.
There can only be a seeing which itself is Truth.
It cannot be seen by a see-er, or via a see-er.
There can only be a seeing which itself is Truth.
It is easy to imagine that
the Buddha, the awakened one, is something
or somewhere other than here or
that awakening to reality will happen
sometime other than now.
But as long as we continue to think in terms of time
we will deceive ourselves.
The "you" who is chasing enlightenment
will never become enlightened.
Instead of striving towards some distant goal that
you will never reach, I invite you to stop and ask:
How am I avoiding the enlightenment
that is already present in each moment?
How am I seeing separation where it doesn't exist?
the Buddha, the awakened one, is something
or somewhere other than here or
that awakening to reality will happen
sometime other than now.
But as long as we continue to think in terms of time
we will deceive ourselves.
The "you" who is chasing enlightenment
will never become enlightened.
Instead of striving towards some distant goal that
you will never reach, I invite you to stop and ask:
How am I avoiding the enlightenment
that is already present in each moment?
How am I seeing separation where it doesn't exist?
Q: As long as there are pain and pleasure, one is bound to be interested.
Maharaj: And as long as one is conscious, there will be pain and pleasure. You cannot fight pain and pleasure on the level of consciousness. To go beyond them you must go beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed. Then, suddenly you are free of consciousness, really alone, with nothing to intrude. And that is your true state. Consciousness is an itching rash that makes you scratch. Of course, you cannot step out of consciousness for the very idea of stepping out is in consciousness. But if you learn to look at your consciousness as a sort of fever, personal and private, in which you are enclosed like a chick in its shell, out of this very attitude will come the crisis which will break the shell.
Maharaj: And as long as one is conscious, there will be pain and pleasure. You cannot fight pain and pleasure on the level of consciousness. To go beyond them you must go beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed. Then, suddenly you are free of consciousness, really alone, with nothing to intrude. And that is your true state. Consciousness is an itching rash that makes you scratch. Of course, you cannot step out of consciousness for the very idea of stepping out is in consciousness. But if you learn to look at your consciousness as a sort of fever, personal and private, in which you are enclosed like a chick in its shell, out of this very attitude will come the crisis which will break the shell.
36. Кем мир не беÑпокоитÑÑ Ð¸ чей покой
не нарушаем миром,
Свободный от ликованиÑ, нетерпениÑ, Ñтраха,
Ð²Ð¾Ð»Ð½ÐµÐ½Ð¸Ñ â€”
он Мне дорог.
Ð¥II : 15
37. Равный к почеÑти и беÑчеÑтию, к другу и недругу
равный,
ОтрекшийÑÑ Ð¾Ñ‚ вÑех начинаний,
он именуетÑÑ Ð¿Ñ€ÐµÐ²Ð·Ð¾ÑˆÐµÐ´ÑˆÐ¸Ð¼ гуны.
XIV : 25
38. Ð”Ð»Ñ Ñ‚Ð¾Ð³Ð¾, кто наÑыщаетÑÑ Ð·Ð´ÐµÑÑŒ и теперь
только Ðтманом,
Ðтманом удовлетворен
и только на Ðтмане ÑоÑредоточен,
нет обÑзанноÑтей.
III : 17
39. Ð”Ð»Ñ Ð½ÐµÐ³Ð¾ в Ñтом мире нет цели
ни в деÑтельноÑти, ни в ее оÑтавлении;
ЗдеÑÑŒ нет ÑущеÑтва, от которого он завиÑит.
III : 18
40. Удовлетворенный приношением ÑлучаÑ,
превзошедший двойÑтвенноÑÑ‚ÑŒ, от завиÑти
Ñвободный,
Уравновешенный в уÑпехе и неудаче,
он не ÑвÑзан, Ñ…Ð¾Ñ‚Ñ Ð¸ дейÑтвует. IV : 22.
Бхагават Гита Избранное Бхагаваном Раманой Махарши
не нарушаем миром,
Свободный от ликованиÑ, нетерпениÑ, Ñтраха,
Ð²Ð¾Ð»Ð½ÐµÐ½Ð¸Ñ â€”
он Мне дорог.
Ð¥II : 15
37. Равный к почеÑти и беÑчеÑтию, к другу и недругу
равный,
ОтрекшийÑÑ Ð¾Ñ‚ вÑех начинаний,
он именуетÑÑ Ð¿Ñ€ÐµÐ²Ð·Ð¾ÑˆÐµÐ´ÑˆÐ¸Ð¼ гуны.
XIV : 25
38. Ð”Ð»Ñ Ñ‚Ð¾Ð³Ð¾, кто наÑыщаетÑÑ Ð·Ð´ÐµÑÑŒ и теперь
только Ðтманом,
Ðтманом удовлетворен
и только на Ðтмане ÑоÑредоточен,
нет обÑзанноÑтей.
III : 17
39. Ð”Ð»Ñ Ð½ÐµÐ³Ð¾ в Ñтом мире нет цели
ни в деÑтельноÑти, ни в ее оÑтавлении;
ЗдеÑÑŒ нет ÑущеÑтва, от которого он завиÑит.
III : 18
40. Удовлетворенный приношением ÑлучаÑ,
превзошедший двойÑтвенноÑÑ‚ÑŒ, от завиÑти
Ñвободный,
Уравновешенный в уÑпехе и неудаче,
он не ÑвÑзан, Ñ…Ð¾Ñ‚Ñ Ð¸ дейÑтвует. IV : 22.
Бхагават Гита Избранное Бхагаваном Раманой Махарши
Enjoy what is enjoyable, we are ourselves joy, but without attachment, without dependency, without obsession, without need.
Don't take the attitude some feelings are welcome others not. Don't setup an 'immigration desk' for feelings and thoughts... say: 'anything can come, I don't mind.' Let anything come and hold on to you, but you hold on to nothing. This is freedom! Really, I am so serious about it. Because you can not chose your feelings. I said before in the same way you don't come to a restaurant carrying your own menu. Don't come to life with your own list of what you should have in your life. Be like this... be completely free! Let anything come and anything go... because nothing can take what you Are away. Be rooted in your own Being. Let them come, don't resist. Simply don't identify.
We have every kind of freedom and what have we done with it. We think that where there is choice we have freedom. I can go to Italy or France: a choice. But does choice give freedom? Why do we have to choose? If you are very clear, perceive purely, there is no choice. Out of that comes right action. It is only when there is doubt and uncertainty that we begin to choose. So choice, if you will forgive my saying so, prevents freedom.
The intricate maze of philosophy of different schools is said to clarify matters and reveal the Truth. But in fact they create confusion where no confusion need exist. To understand anything there must be the Self. The Self is obvious. Why not remain as the Self? What need to explain the non-self?
Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze!
I was indeed fortunate that I never took to it. Had I taken to it, I would probably be nowhere - always in confusion. My purva vasanas (former tendencies) directly took me to the enquiry "Who am I?" It was indeed fortunate!
Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze!
I was indeed fortunate that I never took to it. Had I taken to it, I would probably be nowhere - always in confusion. My purva vasanas (former tendencies) directly took me to the enquiry "Who am I?" It was indeed fortunate!
Beings
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