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The mind is nothing other than the `I'-thought. The mind and the ego are one and the same.
The conception that there is a goal and a path to it is wrong. We are the goal or peace always. To get rid of the notion that we are not peace is all that is required.
What is bliss but your own being ? You are not apart from
being which is the same as bliss. You are now thinking that you are the mind or the body which are both changing and transient. But you are unchanging and eternal. That is what you should know.
being which is the same as bliss. You are now thinking that you are the mind or the body which are both changing and transient. But you are unchanging and eternal. That is what you should know.
What is bliss but your own being ? You are not apart from
being which is the same as bliss. You are now thinking that you are the mind or the body which are both changing and transient. But you are unchanging and eternal. That is what you should know.
being which is the same as bliss. You are now thinking that you are the mind or the body which are both changing and transient. But you are unchanging and eternal. That is what you should know.
ШРИ ШÐÐКÐÐ ÐЧÐРЬЯ. ДЕСЯТЬ СТРОФ О СЕБЕ
(Перевод — surat0)
1.
Ðе ÑвлÑÑŽÑÑŒ
ни землей и ни водой, ни огнем, ни воздухом, ни проÑтранÑтвом,
ни органами чувÑтв,
а также ни их ÑовокупноÑтью,
непоÑтоÑнными и преходÑщими.
ЕдинÑтвенное,
что доÑтигаетÑÑ Ð² глубоком Ñне,
то, что вÑегда оÑтаетÑÑ,
чиÑтое и нераздельное блаженÑтво
еÑÑ‚ÑŒ Ñ.
2.
Ðе обладаю ни маÑтью, ни ÑтатуÑом;
Ðе пиÑаны мне законы.
Ðе Ð´Ð»Ñ Ð¼ÐµÐ½Ñ ÑоÑредоточение и Ñозерцание, и другие уловки Йоги,
ибо, ÑƒÐ´ÐµÑ€Ð¶Ð¸Ð²Ð°ÐµÐ¼Ð°Ñ Ñвоим отÑутÑтвием, Ð¸Ð»Ð»ÑŽÐ·Ð¸Ñ Ð¼ÐµÐ½Ñ Ð¸ моего уничтожена.
3.
Ðи мать Ñ Ð¾Ñ‚Ñ†Ð¾Ð¼ не могут Ð¼ÐµÐ½Ñ Ñ€Ð¾Ð´Ð¸Ñ‚ÑŒ,
ни боги — Ñотворить,
ни миры дать мне приют,
ни Веды раÑÑказать обо мне,
ни паломничеÑтва — доÑтичь менÑ.
Ð’Ñе раÑтворив в глубоком Ñне, плотной пуÑтотою оÑтаюÑÑŒ.
4.
Ðи ÑанкхьÑ, ни шайва, ни панчаратра, ни джайнизм, ни мимамÑака, ни другие воззрениÑ,
но лишь иÑÑ‚Ð¸Ð½Ð½Ð°Ñ Ð´ÑƒÑ…Ð¾Ð²Ð½Ð¾ÑÑ‚ÑŒ приводит к чиÑтому ÑамоÑознанию.
5.
Ðе нахожуÑÑŒ
ни наверху и ни внизу,
ни внутри и ни Ñнаружи,
ни в продольной плоÑкоÑти, ни в поперечной,
ни в воÑточном, ни в западном направлении.
УподобившиÑÑŒ вÑепронизывающему проÑтранÑтву,
обладаю неделимоÑтью и единÑтвом формы.
6.
Ðи белый, ни черный, ни краÑный, ни желтый,
не маленький и не большой, не короткий и не длинный,
не имею формы,
и оттого ÑветоноÑен.
7.
Ðе ÑвлÑÑŽÑÑŒ
ни учителем, ни учебником,
ни учеником, ни обучением,
ни тобой, ни мной
и ничем иным, обитающим во вÑеленной,
ибо то или иное чуждо моему ÑущеÑтву.
8.
Ðи бодрÑтвование,
ни грезы,
ни забытье
[джаграт, Ñвапна, Ñушупти]
не ÑвлÑÑŽÑ‚ÑÑ Ð¼Ð½Ð¾Ð¹,
равно как и Вишва, ТайджаÑа и Праджна, [Ñм. ÐœÐÐДУКЬЯ УПÐÐИШÐДÐ]
ибо неведение приÑуще Ñтим трем, Ñ Ð¶Ðµ — четвертое [ТурьÑ].
9.
СоглаÑно Ñказанному,
Ð¸Ð¼ÐµÑ Ð¿Ñ€Ð¸Ñ€Ð¾Ð´Ñƒ вÑепроникающей открытоÑти
и будучи Ñветом в Ñебе,
ни от чего не завишу,
тогда как вÑÑ Ñта вÑÐµÐ»ÐµÐ½Ð½Ð°Ñ â€” пуÑÑ‚Ñк, не имеющий Ñо мной ничего общего.
10.
ЕÑли Ñ Ð½Ðµ один, то откуда же взÑÑ‚ÑŒÑÑ Ð²Ñ‚Ð¾Ñ€Ð¾Ð¼Ñƒ, отличному от Ñтого?
Ðе будучи отделен от чего-либо, Ñ Ð½Ð¸ к чему не приобщен,
не будучи пуÑтым, Ñ Ð½Ðµ лишен пуÑтоты.
Как мне, недвойÑтвенному, выразить утверждение в окончательном знании?
Конец деÑÑтиÑтишиÑ.
(Перевод — surat0)
1.
Ðе ÑвлÑÑŽÑÑŒ
ни землей и ни водой, ни огнем, ни воздухом, ни проÑтранÑтвом,
ни органами чувÑтв,
а также ни их ÑовокупноÑтью,
непоÑтоÑнными и преходÑщими.
ЕдинÑтвенное,
что доÑтигаетÑÑ Ð² глубоком Ñне,
то, что вÑегда оÑтаетÑÑ,
чиÑтое и нераздельное блаженÑтво
еÑÑ‚ÑŒ Ñ.
2.
Ðе обладаю ни маÑтью, ни ÑтатуÑом;
Ðе пиÑаны мне законы.
Ðе Ð´Ð»Ñ Ð¼ÐµÐ½Ñ ÑоÑредоточение и Ñозерцание, и другие уловки Йоги,
ибо, ÑƒÐ´ÐµÑ€Ð¶Ð¸Ð²Ð°ÐµÐ¼Ð°Ñ Ñвоим отÑутÑтвием, Ð¸Ð»Ð»ÑŽÐ·Ð¸Ñ Ð¼ÐµÐ½Ñ Ð¸ моего уничтожена.
3.
Ðи мать Ñ Ð¾Ñ‚Ñ†Ð¾Ð¼ не могут Ð¼ÐµÐ½Ñ Ñ€Ð¾Ð´Ð¸Ñ‚ÑŒ,
ни боги — Ñотворить,
ни миры дать мне приют,
ни Веды раÑÑказать обо мне,
ни паломничеÑтва — доÑтичь менÑ.
Ð’Ñе раÑтворив в глубоком Ñне, плотной пуÑтотою оÑтаюÑÑŒ.
4.
Ðи ÑанкхьÑ, ни шайва, ни панчаратра, ни джайнизм, ни мимамÑака, ни другие воззрениÑ,
но лишь иÑÑ‚Ð¸Ð½Ð½Ð°Ñ Ð´ÑƒÑ…Ð¾Ð²Ð½Ð¾ÑÑ‚ÑŒ приводит к чиÑтому ÑамоÑознанию.
5.
Ðе нахожуÑÑŒ
ни наверху и ни внизу,
ни внутри и ни Ñнаружи,
ни в продольной плоÑкоÑти, ни в поперечной,
ни в воÑточном, ни в западном направлении.
УподобившиÑÑŒ вÑепронизывающему проÑтранÑтву,
обладаю неделимоÑтью и единÑтвом формы.
6.
Ðи белый, ни черный, ни краÑный, ни желтый,
не маленький и не большой, не короткий и не длинный,
не имею формы,
и оттого ÑветоноÑен.
7.
Ðе ÑвлÑÑŽÑÑŒ
ни учителем, ни учебником,
ни учеником, ни обучением,
ни тобой, ни мной
и ничем иным, обитающим во вÑеленной,
ибо то или иное чуждо моему ÑущеÑтву.
8.
Ðи бодрÑтвование,
ни грезы,
ни забытье
[джаграт, Ñвапна, Ñушупти]
не ÑвлÑÑŽÑ‚ÑÑ Ð¼Ð½Ð¾Ð¹,
равно как и Вишва, ТайджаÑа и Праджна, [Ñм. ÐœÐÐДУКЬЯ УПÐÐИШÐДÐ]
ибо неведение приÑуще Ñтим трем, Ñ Ð¶Ðµ — четвертое [ТурьÑ].
9.
СоглаÑно Ñказанному,
Ð¸Ð¼ÐµÑ Ð¿Ñ€Ð¸Ñ€Ð¾Ð´Ñƒ вÑепроникающей открытоÑти
и будучи Ñветом в Ñебе,
ни от чего не завишу,
тогда как вÑÑ Ñта вÑÐµÐ»ÐµÐ½Ð½Ð°Ñ â€” пуÑÑ‚Ñк, не имеющий Ñо мной ничего общего.
10.
ЕÑли Ñ Ð½Ðµ один, то откуда же взÑÑ‚ÑŒÑÑ Ð²Ñ‚Ð¾Ñ€Ð¾Ð¼Ñƒ, отличному от Ñтого?
Ðе будучи отделен от чего-либо, Ñ Ð½Ð¸ к чему не приобщен,
не будучи пуÑтым, Ñ Ð½Ðµ лишен пуÑтоты.
Как мне, недвойÑтвенному, выразить утверждение в окончательном знании?
Конец деÑÑтиÑтишиÑ.
" THE MIGHTY EGO "
Ego paves way and becomes an axis of other negative thoughts - such as "Kama" or multidimentional desire "Krodha " or anger, "Lobha" or greed, "Moha/Mada" or attachment / ignorance, "Matsara" or jealousy. Unless one is not liberated from these venomous bondages, one cannot have a peaceful living or even realise ones own self.
Remember "Mind is a conjurer" . It has the capability to create both illness and its cure. Create all kind of illusions , beauty and ugliness, success and failure, richness and poverty. Mind tirelessly keeps creating and once the idea settles in you , your whole life energy gets consumed in creating it to reality.
Every thought becomes a thing as every thing in the beginning was a thought and nothing else. And this has made you live a life in a kind of hypnosis.
I say, you have to liberate yourself from this hypnosis / bondage. This hypnosis has to be broken. You all have to be de-hypnotised and made aware that everything is the outcome of mind.
Be it pain and pleasure , birth and death - all are the product of mind. And once this has been seen absolutely, the conjurer disappears and then what is left is truth. And that truth liberates you. Leads you to LIBERATION.
Ego paves way and becomes an axis of other negative thoughts - such as "Kama" or multidimentional desire "Krodha " or anger, "Lobha" or greed, "Moha/Mada" or attachment / ignorance, "Matsara" or jealousy. Unless one is not liberated from these venomous bondages, one cannot have a peaceful living or even realise ones own self.
Remember "Mind is a conjurer" . It has the capability to create both illness and its cure. Create all kind of illusions , beauty and ugliness, success and failure, richness and poverty. Mind tirelessly keeps creating and once the idea settles in you , your whole life energy gets consumed in creating it to reality.
Every thought becomes a thing as every thing in the beginning was a thought and nothing else. And this has made you live a life in a kind of hypnosis.
I say, you have to liberate yourself from this hypnosis / bondage. This hypnosis has to be broken. You all have to be de-hypnotised and made aware that everything is the outcome of mind.
Be it pain and pleasure , birth and death - all are the product of mind. And once this has been seen absolutely, the conjurer disappears and then what is left is truth. And that truth liberates you. Leads you to LIBERATION.
Drop everything that has come from outside ,
Throw it out -
Suddenly you will find your mind is giving way into no-mind.
You have only to drop the rubbish.
Your body is only a temple.
Your subjectivity - is a silent , peaceful, just an empty space - is the very source you have come from and is the very goal - are going towards.
When the source and the goal meet, you are enlightened - the whole circle , the whole piligrimage is complete. "
" One birth is given by your parents
Another birth you have to manage by yourself.
The first birth is going to end up in death
The second birth is the beginning of ETERNITY - no death - no end - no beginning
Throw it out -
Suddenly you will find your mind is giving way into no-mind.
You have only to drop the rubbish.
Your body is only a temple.
Your subjectivity - is a silent , peaceful, just an empty space - is the very source you have come from and is the very goal - are going towards.
When the source and the goal meet, you are enlightened - the whole circle , the whole piligrimage is complete. "
" One birth is given by your parents
Another birth you have to manage by yourself.
The first birth is going to end up in death
The second birth is the beginning of ETERNITY - no death - no end - no beginning
Knowledge is quantity. Wisdom is not quantity - it is quality.
Knowledge is intellectual
Wisdom is intelligence
Knowledge can be quantified - you can measure it - B.A, M.A, Ist Div, II Div. etc.
But Wisdom cannot be quantified - there is no way to measure it, it is eternal.
Knowledge is intellectual
Wisdom is intelligence
Knowledge can be quantified - you can measure it - B.A, M.A, Ist Div, II Div. etc.
But Wisdom cannot be quantified - there is no way to measure it, it is eternal.
Spirituality is only to transcend that attachment, and that belief, in the body-mind identity.
Тех, кто приходит впервые, Шри Махарадж берет на ÑÐµÐ±Ñ Ñ‚Ñ€ÑƒÐ´ предупредить о том, что они могут ожидать от его беÑед. Он разъÑÑнÑет, что:
(а) те кто пришли Ñюда в надежде получить какие-то материальные блага или облегчение физичеÑкой боли или избавление от ментальных Ñтраданий, будут разочарованы, потому что он никогда не дает Ñоветов или наÑтавлений по таким вопроÑам;
(b) те кто пришли, чтобы получить от него подтверждение Ñвоих концепций и форм поклонениÑ, могут быть не проÑто разочарованы, но даже почувÑтвовать ÑÐµÐ±Ñ Ð¾Ð±Ð¸Ð¶ÐµÐ½Ð½Ñ‹Ð¼Ð¸, раÑÑтроенными и оÑкорбленными тем, что он может Ñказать. Ðапример, Шри Махарадж мог Ñказать: «ВÑе пиÑÐ°Ð½Ð¸Ñ Ð³Ð¾Ð²Ð¾Ñ€ÑÑ‚, что прежде мира был Творец. Ðо кто знает Творца? Только тот, кто был прежде творца, твое ÑобÑтвенное реальное ÑущеÑтвование, иÑточник любых миров и их творцов»;
(Ñ) Ñто учение ÑоÑтоит почти иÑключительно из того, чтобы предоÑтавить ÑлушателÑм что-то вроде «духовного зеркала», в котором они могли бы, еÑли Ñерьезно того желают, увидеть ÑобÑтвенный подлинный образ; его учение не включает в ÑÐµÐ±Ñ ÑпиÑок того, что нужно или не нужно делать в повÑедневной жизни и как ÑÐµÐ±Ñ Ð²ÐµÑти;
(d) и наконец, те, кто вÑе еще хочет оÑтатьÑÑ, поÑтупÑÑ‚ правильно, еÑли приÑлушаютÑÑ Ðº его поÑледнему предупреждению: они Ñкорее вÑего потерÑÑŽÑ‚ вÑе, что они Ñчитают драгоценным, Ð²ÐºÐ»ÑŽÑ‡Ð°Ñ Ñамих ÑебÑ!
Рамеш БалÑекар. (Nisargadatta enlightened disciple)
(а) те кто пришли Ñюда в надежде получить какие-то материальные блага или облегчение физичеÑкой боли или избавление от ментальных Ñтраданий, будут разочарованы, потому что он никогда не дает Ñоветов или наÑтавлений по таким вопроÑам;
(b) те кто пришли, чтобы получить от него подтверждение Ñвоих концепций и форм поклонениÑ, могут быть не проÑто разочарованы, но даже почувÑтвовать ÑÐµÐ±Ñ Ð¾Ð±Ð¸Ð¶ÐµÐ½Ð½Ñ‹Ð¼Ð¸, раÑÑтроенными и оÑкорбленными тем, что он может Ñказать. Ðапример, Шри Махарадж мог Ñказать: «ВÑе пиÑÐ°Ð½Ð¸Ñ Ð³Ð¾Ð²Ð¾Ñ€ÑÑ‚, что прежде мира был Творец. Ðо кто знает Творца? Только тот, кто был прежде творца, твое ÑобÑтвенное реальное ÑущеÑтвование, иÑточник любых миров и их творцов»;
(Ñ) Ñто учение ÑоÑтоит почти иÑключительно из того, чтобы предоÑтавить ÑлушателÑм что-то вроде «духовного зеркала», в котором они могли бы, еÑли Ñерьезно того желают, увидеть ÑобÑтвенный подлинный образ; его учение не включает в ÑÐµÐ±Ñ ÑпиÑок того, что нужно или не нужно делать в повÑедневной жизни и как ÑÐµÐ±Ñ Ð²ÐµÑти;
(d) и наконец, те, кто вÑе еще хочет оÑтатьÑÑ, поÑтупÑÑ‚ правильно, еÑли приÑлушаютÑÑ Ðº его поÑледнему предупреждению: они Ñкорее вÑего потерÑÑŽÑ‚ вÑе, что они Ñчитают драгоценным, Ð²ÐºÐ»ÑŽÑ‡Ð°Ñ Ñамих ÑебÑ!
Рамеш БалÑекар. (Nisargadatta enlightened disciple)
Однажды добрый человек беÑедовал Ñ Ð‘Ð¾Ð³Ð¾Ð¼ и ÑпроÑил его: - ГоÑподи, Ñ Ð±Ñ‹ хотел узнать, что такое Рай и что такое Ðд. ГоÑподь подвел его к двум дверÑм, открыл одну и провел доброго человека внутрь. Там был громадный круглый Ñтол, на Ñередине которого ÑтоÑла Ð¾Ð³Ñ€Ð¾Ð¼Ð½Ð°Ñ Ñ‡Ð°ÑˆÐ°, Ð½Ð°Ð¿Ð¾Ð»Ð½ÐµÐ½Ð½Ð°Ñ Ð¿Ð¸Ñ‰ÐµÐ¹, который пахла очень вкуÑно. Добрый человек почувÑтвовал, что у него Ñлюнки потекли. Люди, ÑидÑщие вокруг Ñтола, выглÑдели голодными и больными. Ð’Ñе они выглÑдели умирающими от голода. У вÑех их были ложки Ñ Ð´Ð»Ð¸Ð½Ð½Ñ‹Ð¼Ð¸-длинными ручками, прикрепленными к их рукам. Они могли доÑтать чашу, наполненную едой, и набрать пищу, но так как ручки у ложек были Ñлишком длинные, они не могли поднеÑти ложки ко ртам. Добрый человек был потрÑÑен видом их неÑчаÑÑ‚ÑŒÑ Ð“Ð¾Ñподь Ñказал: "Ты ÑÐµÐ¹Ñ‡Ð°Ñ Ñ‚Ð¾Ð»ÑŒÐºÐ¾ что видел Ðд". ГоÑподь и добрый человек затем направилиÑÑŒ ко второй двери. ГоÑподь отворил ее. Сцена, которую увидел добрый человек, была идентичной предыдущей. Тут был такой же огромный круглый Ñтол, та же гигантÑÐºÐ°Ñ Ñ‡Ð°Ñ‰Ð°, ÐºÐ¾Ñ‚Ð¾Ñ€Ð°Ñ Ð·Ð°ÑтавлÑла его рот наполнÑÑ‚ÑŒÑÑ Ñлюной. Люди, ÑидÑщие вокруг Ñтола, держали те же ложки Ñ Ð¾Ñ‡ÐµÐ½ÑŒ длинными ручками. Только на Ñтот раз они выглÑдели Ñытыми, ÑчаÑтливыми и погруженными в приÑтные разговоры друг Ñ Ð´Ñ€ÑƒÐ³Ð¾Ð¼. Добрый человек Ñказал гоÑподу: "Я не понимаю". "Ðто проÑто", - ответил ему ГоÑподь, "Ðти научилиÑÑŒ кормить друг друга. Другие же думают только о Ñебе". Ðд и Рай уÑтроены одинаково. Разница - внутри наÑ.
Пришла женщина в храм, приобрела Ñвечу, уверенно зажгла её и поÑтавила в подÑвечник. Ðо как только начала читать молитву, та погаÑла. Женщина ÑмутилаÑÑŒ, Ñнова зажгла огонёк и аккуратно поÑтавила Ñвечу на меÑто. Ðе уÑпела произнеÑти даже неÑкольких Ñлов, как огонёк Ñнова погаÑ. РазволновавшиÑÑŒ не на шутку, она опÑÑ‚ÑŒ оÑторожно взÑла её и не Ñпеша поднеÑла фитилём к одной из горевших Ñвечей. Та затрещала, но зажглаÑÑŒ. Женщина медленно поÑтавила Ñвечу на Ñвободное меÑто и, не ÑÐ²Ð¾Ð´Ñ Ñ Ð½ÐµÑ‘ глаз, начала читать молитву. Тут огонёк Ñнова Ñтал уменьшатьÑÑ Ð¸ погаÑ, пуÑтив вверх Ñтруйку дыма. Паника, иÑпуг, недоумение — вÑе ÑмешалоÑÑŒ воедино! Она броÑилаÑÑŒ к ÑвÑщеннику: — СвÑтой отец! У Ð¼ÐµÐ½Ñ Ð¿Ð¾ÑтоÑнно гаÑнет Ñвеча. Ðеужели ГоÑподь отвернулÑÑ Ð¾Ñ‚ Ð¼ÐµÐ½Ñ Ð¸ не желает Ñлышать мою молитву? Или же Ñ Ð½Ð°Ñтолько грешна, что Ð¼Ð¾Ñ Ð¶ÐµÑ€Ñ‚Ð²Ð° не угодна Ему? Что мне делать?! — Возьми другую Ñвечу. Тебе попалаÑÑŒ бракованнаÑ, — улыбнулÑÑ Ð¾Ð½ ей в ответ.
Однажды Гуру ÑпроÑили: — Какое из утверждений нужно выбрать, еÑли два Ð¸Ð·Ñ€ÐµÑ‡ÐµÐ½Ð¸Ñ Ð“ÑƒÑ€Ñƒ противоречат друг другу? — Они противоречат друг другу, лишь когда их раÑÑматривают по отдельноÑти. ЕÑли вы хлопнете в ладоши и обратите внимание только на движение рук, Ñто будет выглÑдеть так, Ñловно они противодейÑтвуют друг другу. Ðо в Ñтом Ñлучае вы не увидите, что в дейÑтвительноÑти произошло. Целью «противодейÑтвиÑ» рук было, разумеетÑÑ, произвеÑти хлопок.
ДаоÑÑÐºÐ°Ñ Ð¿Ñ€Ð¸Ñ‚Ñ‡Ð° Ð’ давние времена в одном торговом городе жил чиновник. Однажды, когда он проходил по рыночной площади, к нему быÑтро подошёл какой-то Ñтранный оборванец и, выкрикнув бранные Ñлова, плюнул в лицо чиновнику и убежал. Ðе Ð²Ñ‹Ð½ÐµÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸Ðº позора и заболел. Так бы и умер, но его Ð´Ñ€ÑƒÐ·ÑŒÑ Ð¿Ð¾Ñлали за лекарем, который ÑлавилÑÑ Ñвоим умением иÑцелÑÑ‚ÑŒ душевные раны. Лекарь дал больному пÑÑ‚ÑŒ лекарÑтв и велел каждую ночь, проÑыпаÑÑÑŒ в назначенный чаÑ, принимать одно из них. ÐаÑтала ночь. ПринÑл чиновник первое лекарÑтво, и приÑнилаÑÑŒ ему Ñ€Ñ‹Ð½Ð¾Ñ‡Ð½Ð°Ñ Ð¿Ð»Ð¾Ñ‰Ð°Ð´ÑŒ и то, как оборванец плюнул ему в лицо. От неÑтерпимого ÑƒÐ½Ð¸Ð¶ÐµÐ½Ð¸Ñ Ð¸ позора Ñтрашно закричал больной и проÑнулÑÑ. Ðа Ñледующую ночь принÑл он второе лекарÑтво и Ñнова увидел тот же Ñамый Ñон, но вмеÑто позора он ощутил леденÑщий душу Ñтрах. Тот же Ñамый Ñон приÑнилÑÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸ÐºÑƒ и на третью ночь, но ни Ñтраха, ни позора уже не было, а почувÑтвовал он глубокую печаль. УдивилÑÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸Ðº, но решил Ñледовать указаниÑм до конца и на Ñледующую ночь выпил четвёртое лекарÑтво. Конечно же, он Ñнова увидел тот же Ñон, но Ñтот Ñон уже не был таким мучительным, как в предыдущие ночи, и ощутил чиновник только чувÑтво лёгкого удивлениÑ. Ðа пÑтую ночь неожиданно Ð´Ð»Ñ ÑÐµÐ±Ñ Ñамого чиновник иÑпытал радоÑÑ‚ÑŒ.Ðе знаÑ, что думать, он поднÑлÑÑ Ñ ÐºÑ€Ð¾Ð²Ð°Ñ‚Ð¸ и незамедлительно отправилÑÑ Ðº лекарю за Ñоветом и новыми лекарÑтвами. — Что Ñ‚Ñ‹ чувÑтвовал поÑле приёма моих Ñнадобий? — ÑпроÑил целитель .— Ð’Ñе ночи мне ÑнилÑÑ Ð¾Ð´Ð¸Ð½ и тот же Ñон о том, как оборванец плюнул в менÑ, — ответил чиновник, — но каждую ночь Ñтот Ñон вызывал у Ð¼ÐµÐ½Ñ Ð½Ð¾Ð²Ð¾Ðµ чувÑтво: Ñ Ð¸Ñпытывал то позор, то Ñтрах, то печаль, то удивление. Рв поÑледнюю ночь Ñ Ð¾Ñ‰ÑƒÑ‚Ð¸Ð» радоÑÑ‚ÑŒ и иÑпытываю её до Ñих пор. Теперь Ñ Ñ€Ð°ÑтерÑн и не понимаю, что же Ñ Ð´Ð¾Ð»Ð¶ÐµÐ½ чувÑтвовать на Ñамом деле? УÑлышав чиновника, заÑмеÑлÑÑ Ð»ÐµÐºÐ°Ñ€ÑŒ и Ñказал: — Ðеважно, что произошло Ñ Ñ‚Ð¾Ð±Ð¾Ð¹, еÑли Ñ‚Ñ‹ можешь отноÑитьÑÑ Ðº ÑлучившемуÑÑ Ñ‚Ð°Ðº, как Ñчитаешь нужным. Ведь только от твоего выбор азавиÑит, будешь ли Ñ‚Ñ‹ радоватьÑÑ Ð¸Ð»Ð¸ огорчатьÑÑ Ð¿Ð¾ любому поводу. Что же каÑаетÑÑ Ð¿Ð»ÐµÐ²ÐºÐ° в лицо, то мудрый человек проÑто не обратил бы на него вниманиÑ, тем более что обидчик твой — ÑумаÑшедший, и его плевок не более оÑкорбителен Ð´Ð»Ñ Ñ‚ÐµÐ±Ñ, чем порыв ветра, запорошивший пылью твои глаза.
СуфийÑÐºÐ°Ñ Ð¿Ñ€Ð¸Ñ‚Ñ‡Ð° Царевич Ñказал учёному: — Ðтот Ñуфий говорит о вещах значительных Ñтоль шутливо и обыденно, что мне не веритÑÑ Ð² его иÑкренноÑÑ‚ÑŒ. Учёный ответил: — О, Ñмир шейхов! Знай, что ÑущеÑтвует три формы ЗнаниÑ. ЕÑÑ‚ÑŒ Знание Ñтоль глубокое, что его невозможно выразить. ЕÑÑ‚ÑŒ Знание, требующее Ð´Ð»Ñ Ñвоего Ð²Ñ‹Ñ€Ð°Ð¶ÐµÐ½Ð¸Ñ Ñложных раÑÑуждений. И еÑÑ‚ÑŒ Знание, выражаемое при помощи шутливой формы. Одна шутка из уÑÑ‚ Ñтого ÑÑƒÑ„Ð¸Ñ Ñ‚Ð²Ð¾Ñ€Ð¸Ñ‚ Ñотню ÑвÑÑ‚Ñ‹Ñ…, тогда как люди, обладающие Ñерьёзным видом и грозной наружноÑтью, преуÑпели в производÑтве трупов. Однажды некоему человеку вручили кувшин Ñ Ð’Ð¾Ð´Ð¾Ð¹ Жизни. Тот отказалÑÑ Ð¿Ð¸Ñ‚ÑŒ, потому что ему не понравилаÑÑŒ форма ÑоÑуда. ЕÑли вы —человек «формы», к чему вам разговоры о глубине?
Пришла женщина в храм, приобрела Ñвечу, уверенно зажгла её и поÑтавила в подÑвечник. Ðо как только начала читать молитву, та погаÑла. Женщина ÑмутилаÑÑŒ, Ñнова зажгла огонёк и аккуратно поÑтавила Ñвечу на меÑто. Ðе уÑпела произнеÑти даже неÑкольких Ñлов, как огонёк Ñнова погаÑ. РазволновавшиÑÑŒ не на шутку, она опÑÑ‚ÑŒ оÑторожно взÑла её и не Ñпеша поднеÑла фитилём к одной из горевших Ñвечей. Та затрещала, но зажглаÑÑŒ. Женщина медленно поÑтавила Ñвечу на Ñвободное меÑто и, не ÑÐ²Ð¾Ð´Ñ Ñ Ð½ÐµÑ‘ глаз, начала читать молитву. Тут огонёк Ñнова Ñтал уменьшатьÑÑ Ð¸ погаÑ, пуÑтив вверх Ñтруйку дыма. Паника, иÑпуг, недоумение — вÑе ÑмешалоÑÑŒ воедино! Она броÑилаÑÑŒ к ÑвÑщеннику: — СвÑтой отец! У Ð¼ÐµÐ½Ñ Ð¿Ð¾ÑтоÑнно гаÑнет Ñвеча. Ðеужели ГоÑподь отвернулÑÑ Ð¾Ñ‚ Ð¼ÐµÐ½Ñ Ð¸ не желает Ñлышать мою молитву? Или же Ñ Ð½Ð°Ñтолько грешна, что Ð¼Ð¾Ñ Ð¶ÐµÑ€Ñ‚Ð²Ð° не угодна Ему? Что мне делать?! — Возьми другую Ñвечу. Тебе попалаÑÑŒ бракованнаÑ, — улыбнулÑÑ Ð¾Ð½ ей в ответ.
Однажды Гуру ÑпроÑили: — Какое из утверждений нужно выбрать, еÑли два Ð¸Ð·Ñ€ÐµÑ‡ÐµÐ½Ð¸Ñ Ð“ÑƒÑ€Ñƒ противоречат друг другу? — Они противоречат друг другу, лишь когда их раÑÑматривают по отдельноÑти. ЕÑли вы хлопнете в ладоши и обратите внимание только на движение рук, Ñто будет выглÑдеть так, Ñловно они противодейÑтвуют друг другу. Ðо в Ñтом Ñлучае вы не увидите, что в дейÑтвительноÑти произошло. Целью «противодейÑтвиÑ» рук было, разумеетÑÑ, произвеÑти хлопок.
ДаоÑÑÐºÐ°Ñ Ð¿Ñ€Ð¸Ñ‚Ñ‡Ð° Ð’ давние времена в одном торговом городе жил чиновник. Однажды, когда он проходил по рыночной площади, к нему быÑтро подошёл какой-то Ñтранный оборванец и, выкрикнув бранные Ñлова, плюнул в лицо чиновнику и убежал. Ðе Ð²Ñ‹Ð½ÐµÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸Ðº позора и заболел. Так бы и умер, но его Ð´Ñ€ÑƒÐ·ÑŒÑ Ð¿Ð¾Ñлали за лекарем, который ÑлавилÑÑ Ñвоим умением иÑцелÑÑ‚ÑŒ душевные раны. Лекарь дал больному пÑÑ‚ÑŒ лекарÑтв и велел каждую ночь, проÑыпаÑÑÑŒ в назначенный чаÑ, принимать одно из них. ÐаÑтала ночь. ПринÑл чиновник первое лекарÑтво, и приÑнилаÑÑŒ ему Ñ€Ñ‹Ð½Ð¾Ñ‡Ð½Ð°Ñ Ð¿Ð»Ð¾Ñ‰Ð°Ð´ÑŒ и то, как оборванец плюнул ему в лицо. От неÑтерпимого ÑƒÐ½Ð¸Ð¶ÐµÐ½Ð¸Ñ Ð¸ позора Ñтрашно закричал больной и проÑнулÑÑ. Ðа Ñледующую ночь принÑл он второе лекарÑтво и Ñнова увидел тот же Ñамый Ñон, но вмеÑто позора он ощутил леденÑщий душу Ñтрах. Тот же Ñамый Ñон приÑнилÑÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸ÐºÑƒ и на третью ночь, но ни Ñтраха, ни позора уже не было, а почувÑтвовал он глубокую печаль. УдивилÑÑ Ñ‡Ð¸Ð½Ð¾Ð²Ð½Ð¸Ðº, но решил Ñледовать указаниÑм до конца и на Ñледующую ночь выпил четвёртое лекарÑтво. Конечно же, он Ñнова увидел тот же Ñон, но Ñтот Ñон уже не был таким мучительным, как в предыдущие ночи, и ощутил чиновник только чувÑтво лёгкого удивлениÑ. Ðа пÑтую ночь неожиданно Ð´Ð»Ñ ÑÐµÐ±Ñ Ñамого чиновник иÑпытал радоÑÑ‚ÑŒ.Ðе знаÑ, что думать, он поднÑлÑÑ Ñ ÐºÑ€Ð¾Ð²Ð°Ñ‚Ð¸ и незамедлительно отправилÑÑ Ðº лекарю за Ñоветом и новыми лекарÑтвами. — Что Ñ‚Ñ‹ чувÑтвовал поÑле приёма моих Ñнадобий? — ÑпроÑил целитель .— Ð’Ñе ночи мне ÑнилÑÑ Ð¾Ð´Ð¸Ð½ и тот же Ñон о том, как оборванец плюнул в менÑ, — ответил чиновник, — но каждую ночь Ñтот Ñон вызывал у Ð¼ÐµÐ½Ñ Ð½Ð¾Ð²Ð¾Ðµ чувÑтво: Ñ Ð¸Ñпытывал то позор, то Ñтрах, то печаль, то удивление. Рв поÑледнюю ночь Ñ Ð¾Ñ‰ÑƒÑ‚Ð¸Ð» радоÑÑ‚ÑŒ и иÑпытываю её до Ñих пор. Теперь Ñ Ñ€Ð°ÑтерÑн и не понимаю, что же Ñ Ð´Ð¾Ð»Ð¶ÐµÐ½ чувÑтвовать на Ñамом деле? УÑлышав чиновника, заÑмеÑлÑÑ Ð»ÐµÐºÐ°Ñ€ÑŒ и Ñказал: — Ðеважно, что произошло Ñ Ñ‚Ð¾Ð±Ð¾Ð¹, еÑли Ñ‚Ñ‹ можешь отноÑитьÑÑ Ðº ÑлучившемуÑÑ Ñ‚Ð°Ðº, как Ñчитаешь нужным. Ведь только от твоего выбор азавиÑит, будешь ли Ñ‚Ñ‹ радоватьÑÑ Ð¸Ð»Ð¸ огорчатьÑÑ Ð¿Ð¾ любому поводу. Что же каÑаетÑÑ Ð¿Ð»ÐµÐ²ÐºÐ° в лицо, то мудрый человек проÑто не обратил бы на него вниманиÑ, тем более что обидчик твой — ÑумаÑшедший, и его плевок не более оÑкорбителен Ð´Ð»Ñ Ñ‚ÐµÐ±Ñ, чем порыв ветра, запорошивший пылью твои глаза.
СуфийÑÐºÐ°Ñ Ð¿Ñ€Ð¸Ñ‚Ñ‡Ð° Царевич Ñказал учёному: — Ðтот Ñуфий говорит о вещах значительных Ñтоль шутливо и обыденно, что мне не веритÑÑ Ð² его иÑкренноÑÑ‚ÑŒ. Учёный ответил: — О, Ñмир шейхов! Знай, что ÑущеÑтвует три формы ЗнаниÑ. ЕÑÑ‚ÑŒ Знание Ñтоль глубокое, что его невозможно выразить. ЕÑÑ‚ÑŒ Знание, требующее Ð´Ð»Ñ Ñвоего Ð²Ñ‹Ñ€Ð°Ð¶ÐµÐ½Ð¸Ñ Ñложных раÑÑуждений. И еÑÑ‚ÑŒ Знание, выражаемое при помощи шутливой формы. Одна шутка из уÑÑ‚ Ñтого ÑÑƒÑ„Ð¸Ñ Ñ‚Ð²Ð¾Ñ€Ð¸Ñ‚ Ñотню ÑвÑÑ‚Ñ‹Ñ…, тогда как люди, обладающие Ñерьёзным видом и грозной наружноÑтью, преуÑпели в производÑтве трупов. Однажды некоему человеку вручили кувшин Ñ Ð’Ð¾Ð´Ð¾Ð¹ Жизни. Тот отказалÑÑ Ð¿Ð¸Ñ‚ÑŒ, потому что ему не понравилаÑÑŒ форма ÑоÑуда. ЕÑли вы —человек «формы», к чему вам разговоры о глубине?
A short biography of Nisargadatta's Guru
Shri Samartha Siddharameshwar Maharaj, a contemporary of Sri Ramana
Maharshi, is one of the greatest unknown saints of the age. He was born
in the month of August 1888 A.D. in a small village called "Pathri" in
the district Sholapur of India.On the sixth day of his birth,
his grandmother had a dream in which great Saint Siddheshwar appeared
before her and told her that the boy who is born, is his incarnation and
asked her to name him Siddheshwar. He also said that one day the boy
will become a great Saint. And hence his name was kept Siddharamappa.
Later on he was known as "Siddharameshwar Maharaj."Even in his
childhood he was very much sharp, active and had the capacity to imbibe
things very quickly. He did not study much at the school level but he
was very intelligent, clever and smart in all his behaviour. He was
always very straight forward and spoke with a thoughtful idea. He
retorted his answers to every question with full meaning. At the age of
16, even though he was premature to work, he took up a job of an
accountant in a Marwadi firm at Bijapur. He did his work with
earnestness and settled down in Bijapur. Here he met his Master Shri
Bhausaheb Maharaj, who has built a monastery in the small village called
Inchgiri in Karnataka State of India which started in the year 1885.Shri
Bhausaheb Maharaj, understanding the mental capacity and lifestyle of
the people then, started teaching "Meditation" to his disciples at this
monastery. The main aim or goal of teaching meditation was to attain
Final Reality. The meditation method he used was known as Pipilika Marg
or the ant's way, a slow process of attaining Final Reality.Shri
Siddharameshwar Maharaj, after passing away of his Master Bhausaheb
Maharaj in the year 1914, was meditating on the teachings of his Master.
In 1918, he renounced the world and joined his four brother disciples
to popularize his Master's teachings. In the year 1920, when he was on
tour popularizing his Master's teachings, he got the idea that one
should go beyond meditation because meditation is an initial stage to
attain Final Reality. Brother disciples disagreed with Shri
Siddharameshwar Maharaj, saying that their Master Shri Bhausaheb Maharaj
has not told them so. He agreed with them, but reiterated, "Okay! Can
one not go beyond that?"He decided to set out on that arduous
path on his own, left his brother disciples, and returned to his home in
Bijapur. He started his meditation in Bijapur on the raised platform
like a minaret (upli buruj) sitting over an old gun and he meditated for
nine months without a break. Since his Master had taught him only
meditation, there was no alternative for him to find out the way to
attain the Final Reality, that is, Enlightenment, without meditation. He
made the ceaseless efforts to achieve this Final Reality. He said "I
will attain the Final Reality even at the cost of my life." By the grace
of Master Bhausaheb Maharaj he attained the goal of Final Reality.
His efforts were finally rewarded as total and Full Realization
blessed him. He then explained that one can achieve the Final Reality
via Vihangam Marg (the birds' way), that is, by realizing through
thought processes that Ignorance has come by hearing it over and over
for generations. Only by practising and hearing otherwise, the truth,
from the teachings of the Master(s) and thinking over it, just like the
bird flies from one tree to another, one can attain Final Reality very
fast. This is the shortest way to achieve the Final Reality.In
conjunction he taught that the path to Final Reality is reached by
slipping easily through the gate of Laya, which is a clear sign of one's
progress --- the danger being in mistaking it for the final goal of
spiritual practice --- thus being deceived. Ignorance and thoughts are
hand maidens. If the thoughts are absorbed in reality, one can go on to
ultimate reality. See Stages of Mindfulness and Aborsption. He then
started preaching his disciples to attain Final Reality via Vihangam
Marg (the bird's way). First he gave the Knowledge of Final Reality to
his disciples and then asked them to renounce and then told them to
renounce even the act of renunciation. Finally he gave the knowledge of
Vignana -- the Thoughtless Reality.He preached in a very simple,
lucid and sane language, by giving examples from daily life. He was of
the opinion that Parmarth -- understanding of Final Reality should be
taught in a very simple language without using high sounding or
bombastic words, to make the people understand the Ultimate Reality.
This he did from year 1925 to 1936. It was sometime during the first
half of those mid-late 1920s a nearly disguised young American traveler
on a spiritual quest toward Enlightenment, that gained fame anonymously
some years later in a novel by the famous British playwright W. Somerset
Maugham titled The Razor's Edge, visited Siddharemeshwar, one of the
first Americans to do so. It has been written that from his stay in
India he gained peace of mind.The Maharaj passed away on 9th
November, 1936, in Bombay, giving full understanding of the Final
Reality to his disciples, especially so to two of the most accomplished
followers Sri Nisargadatta Maharaj and Sri Ranjit Maharaj.
Shri Samartha Siddharameshwar Maharaj, a contemporary of Sri Ramana
Maharshi, is one of the greatest unknown saints of the age. He was born
in the month of August 1888 A.D. in a small village called "Pathri" in
the district Sholapur of India.On the sixth day of his birth,
his grandmother had a dream in which great Saint Siddheshwar appeared
before her and told her that the boy who is born, is his incarnation and
asked her to name him Siddheshwar. He also said that one day the boy
will become a great Saint. And hence his name was kept Siddharamappa.
Later on he was known as "Siddharameshwar Maharaj."Even in his
childhood he was very much sharp, active and had the capacity to imbibe
things very quickly. He did not study much at the school level but he
was very intelligent, clever and smart in all his behaviour. He was
always very straight forward and spoke with a thoughtful idea. He
retorted his answers to every question with full meaning. At the age of
16, even though he was premature to work, he took up a job of an
accountant in a Marwadi firm at Bijapur. He did his work with
earnestness and settled down in Bijapur. Here he met his Master Shri
Bhausaheb Maharaj, who has built a monastery in the small village called
Inchgiri in Karnataka State of India which started in the year 1885.Shri
Bhausaheb Maharaj, understanding the mental capacity and lifestyle of
the people then, started teaching "Meditation" to his disciples at this
monastery. The main aim or goal of teaching meditation was to attain
Final Reality. The meditation method he used was known as Pipilika Marg
or the ant's way, a slow process of attaining Final Reality.Shri
Siddharameshwar Maharaj, after passing away of his Master Bhausaheb
Maharaj in the year 1914, was meditating on the teachings of his Master.
In 1918, he renounced the world and joined his four brother disciples
to popularize his Master's teachings. In the year 1920, when he was on
tour popularizing his Master's teachings, he got the idea that one
should go beyond meditation because meditation is an initial stage to
attain Final Reality. Brother disciples disagreed with Shri
Siddharameshwar Maharaj, saying that their Master Shri Bhausaheb Maharaj
has not told them so. He agreed with them, but reiterated, "Okay! Can
one not go beyond that?"He decided to set out on that arduous
path on his own, left his brother disciples, and returned to his home in
Bijapur. He started his meditation in Bijapur on the raised platform
like a minaret (upli buruj) sitting over an old gun and he meditated for
nine months without a break. Since his Master had taught him only
meditation, there was no alternative for him to find out the way to
attain the Final Reality, that is, Enlightenment, without meditation. He
made the ceaseless efforts to achieve this Final Reality. He said "I
will attain the Final Reality even at the cost of my life." By the grace
of Master Bhausaheb Maharaj he attained the goal of Final Reality.
His efforts were finally rewarded as total and Full Realization
blessed him. He then explained that one can achieve the Final Reality
via Vihangam Marg (the birds' way), that is, by realizing through
thought processes that Ignorance has come by hearing it over and over
for generations. Only by practising and hearing otherwise, the truth,
from the teachings of the Master(s) and thinking over it, just like the
bird flies from one tree to another, one can attain Final Reality very
fast. This is the shortest way to achieve the Final Reality.In
conjunction he taught that the path to Final Reality is reached by
slipping easily through the gate of Laya, which is a clear sign of one's
progress --- the danger being in mistaking it for the final goal of
spiritual practice --- thus being deceived. Ignorance and thoughts are
hand maidens. If the thoughts are absorbed in reality, one can go on to
ultimate reality. See Stages of Mindfulness and Aborsption. He then
started preaching his disciples to attain Final Reality via Vihangam
Marg (the bird's way). First he gave the Knowledge of Final Reality to
his disciples and then asked them to renounce and then told them to
renounce even the act of renunciation. Finally he gave the knowledge of
Vignana -- the Thoughtless Reality.He preached in a very simple,
lucid and sane language, by giving examples from daily life. He was of
the opinion that Parmarth -- understanding of Final Reality should be
taught in a very simple language without using high sounding or
bombastic words, to make the people understand the Ultimate Reality.
This he did from year 1925 to 1936. It was sometime during the first
half of those mid-late 1920s a nearly disguised young American traveler
on a spiritual quest toward Enlightenment, that gained fame anonymously
some years later in a novel by the famous British playwright W. Somerset
Maugham titled The Razor's Edge, visited Siddharemeshwar, one of the
first Americans to do so. It has been written that from his stay in
India he gained peace of mind.The Maharaj passed away on 9th
November, 1936, in Bombay, giving full understanding of the Final
Reality to his disciples, especially so to two of the most accomplished
followers Sri Nisargadatta Maharaj and Sri Ranjit Maharaj.
You base yourself on the body that
you are now, and don’t understand its root. That is why we think we are
this body, and for that you must do meditation. What is meditation?
Meditation is not this body-mind meditating as an individual, but it is
this knowledge ‘I am’, this consciousness, meditating on itself. Then
the consciousness will unfold its own meaning.
you are now, and don’t understand its root. That is why we think we are
this body, and for that you must do meditation. What is meditation?
Meditation is not this body-mind meditating as an individual, but it is
this knowledge ‘I am’, this consciousness, meditating on itself. Then
the consciousness will unfold its own meaning.
You are the knowledge ‘ I am’. So if you want to worship, worship that knowledge ‘I am’. Be devoted to that ‘I amness’ only. When you do that, all other rituals become redundant, useless. Finally when you realize that everything is useless, everything is ‘Brahman’, it means you are at the ‘Parabrahman’ level, the absolute level. When at that level, you will envision everything as useless, including the ‘Brahman’ because the ‘Brahman’ is also reduced to illusion. Therefore all these talks, including my own will be reduced to illusion when you reach the highest.
The ‘I am’ is a useful pointer, it shows where to seek, but not what to seek. Just have a good look at it. Once you are convinced that you cannot say truthfully about yourself anything except ‘I am’, and that nothing can be pointed at, can be your self, the need for the ‘I am’ is over - you are no longer intent on verbalizing what you are. All definitions apply to your body only and to its expressions. Once this obsession with the body goes, you will revert to your natural state. We discover the natural state by being earnest, by searching, enquiring, questioning daily and hourly, by giving one’s life to this discovery
My guru further pointed out to me the fact that the only thing you have and which you can utilize to unravel the mystery of life, is this knowledge ‘I am’. Without that there is absolutely nothing, so I got hold of it, as my guru advised me, and then I wanted to find out how the spiritual aspect of ‘me’ came about without my knowledge. On my pure Absoluteness, which has no place, and no shape or form, this knowledge ‘I am’ came, which also has no shape or form. Therefore, it appears; and it is only an illusion.
Once you subside into the consciousness, the factual state of Reality shall be revealed to you with the knowledge that will emanate out of you intuitively, like spring water. This will enable you to discern not what is real and unreal, but, most importantly, to realize what ‘I am’. And who could be that one? Surely not an individual who is trapped in the mind-shell, but that one is the knowledge ‘I am’ – the consciousness.
At present you wrongly identify yourself as the body. Body is given a certain name; that is ‘you’; you consider it to be like that. But I say that in this body, consciousness is present, or the knowledge ‘I am’ as I call it, is there. You should identify yourself as this knowledge. That is all.
To abide in the knowledge ‘I am’ is one’s true religion – the ‘svadharma’. But instead of following it, you opted to be irreligious by submitting to the dictates of your concepts, which led you to believe that you are a body. This misconception ensured only the fear of death.
You must come to a firm decision. You must forget the thought that you are the body and be only the knowledge ‘I am’, which has no form, no name. Just be. When you stabilize in that beingness it will give all the knowledge and all the secrets to you, and when the secrets are given to you, you transcend the beingness, and you, the Absolute will know that you are also not the consciousness. Having gained all this knowledge, having understood what is what, a kind of quietude prevails, a tranquility. Beingness is transcended, but beingness is available.
Nisargadatta Maharaj on Sadhana, and Trust in the Master
__________________________________________________
Questioner: Sir, I am a humble seeker wandering from Guru to Guru in search of release. My mind is sick, burning with desire... my days flit by... my health is decaying... At this rate, I shall live in sorrow and die in despair. Is there any hope for me?
Maharaj: Nothing is wrong with you, but the ideas that you have of yourself, are altogether wrong. It is not you who desires, fears and suffers, it is the personality built on the foundation of your body by circumstances and influences. You are not that person. This must be clearly established in your mind and never lost sight of. Normally, it needs a prolonged sadhana (spiritual practice) with years of austerities and meditation.
Q: My mind is weak and vacillating. I have neither strength nor the tenacity for sadhana. My case is hopeless.
M: In a way, yours is a most hopeful case. There is an alternative to long sadhana, which is trust. If you cannot have the conviction born from fruitful search, then take advantage of my discovery, which I am so eager to share with you.
I can see with the utmost clarity that you have never been, nor are, nor will be estranged from Reality You are the fullness of perfection here and now and nothing can deprive you of your heritage, of what you are. You are in no way different from me, only you do not know it. You do not know what you are and therefore you imagine yourself to be what you are not (the personality). Hence, desires and fear, overwhelming despair, and meaningless activity in order to escape.
Just trust me and live by trusting me. I shall not mislead you. You are the Supreme Reality (Parabrahman) beyond the world and its creator, beyond Consciousness and its "Witness" beyond all assertions and denials. Remember it, think of it, act on it. Abandon all sense of separation. See yourself in all, and act accordingly.
With action (trust), bliss will come, and with bliss, conviction. After all, you doubt yourself only because you are in sorrow. Happiness, natural, spontaneous, and lasting, cannot be imagined. Either it is there, or it is not. Once you begin to experience the peace, love and happiness, which need no outer causes, all of your doubts will dissolve. Just catch hold of what I have told you and live by it.
__________________________________________________
Questioner: Sir, I am a humble seeker wandering from Guru to Guru in search of release. My mind is sick, burning with desire... my days flit by... my health is decaying... At this rate, I shall live in sorrow and die in despair. Is there any hope for me?
Maharaj: Nothing is wrong with you, but the ideas that you have of yourself, are altogether wrong. It is not you who desires, fears and suffers, it is the personality built on the foundation of your body by circumstances and influences. You are not that person. This must be clearly established in your mind and never lost sight of. Normally, it needs a prolonged sadhana (spiritual practice) with years of austerities and meditation.
Q: My mind is weak and vacillating. I have neither strength nor the tenacity for sadhana. My case is hopeless.
M: In a way, yours is a most hopeful case. There is an alternative to long sadhana, which is trust. If you cannot have the conviction born from fruitful search, then take advantage of my discovery, which I am so eager to share with you.
I can see with the utmost clarity that you have never been, nor are, nor will be estranged from Reality You are the fullness of perfection here and now and nothing can deprive you of your heritage, of what you are. You are in no way different from me, only you do not know it. You do not know what you are and therefore you imagine yourself to be what you are not (the personality). Hence, desires and fear, overwhelming despair, and meaningless activity in order to escape.
Just trust me and live by trusting me. I shall not mislead you. You are the Supreme Reality (Parabrahman) beyond the world and its creator, beyond Consciousness and its "Witness" beyond all assertions and denials. Remember it, think of it, act on it. Abandon all sense of separation. See yourself in all, and act accordingly.
With action (trust), bliss will come, and with bliss, conviction. After all, you doubt yourself only because you are in sorrow. Happiness, natural, spontaneous, and lasting, cannot be imagined. Either it is there, or it is not. Once you begin to experience the peace, love and happiness, which need no outer causes, all of your doubts will dissolve. Just catch hold of what I have told you and live by it.
This witness-state is called the Turiya or the fourth state of consciousness.
It is said that, as sweetness, liquidity and coldness, which are characteristics of water, appear as inherent in the waves, and then also in the foam, of which the waves form the background; existence, consciousness and bliss, which are the natural essences of the Atman, seem to inhere in the wakeful Jiva on account of its relation with the Atman. Likewise, these facets of the Atman are felt also in the dreaming self, by way of the impressions of the waking consciousness. And just as, on the disappearance of the foam, their characteristics, such as liquidity, revert to the waves, and, again, as with the subsiding of the waves in the sea, these exist in the waters of the sea as before; so existence, consciousness and bliss manifest themselves and shine in the waking consciousness after the disappearance of the dreaming state; and then, again, on the dissolution of the waking phenomena in the Atman, these eternal natures are experienced in the Atman, which is the highest reality. In Moksha, or the final liberation of the soul, when all objective perception is overcome in the consciousness of Brahman, even the character of being a witness drops from the self, and it realises its majestic independence.
Sometimes the states of consciousness are regarded as being sixteen in number. “There are sixteen states of consciousness. They are made up as follows: There are the four primary states of consciousness, called Jagrat, Svapna, Sushupti and Turiya (waking, dreaming, deep sleep and the Witness-consciousness). These, by differentiation, multiply into sixteen states. These are Jagrat-Jagrat (waking in waking), Jagrat-Svapna (waking in dreaming), Jagrat-Sushupti (waking in sleep), Jagrat-Turiya (waking in super-consciousness), and so on with the remaining three other states. These sixteen states, by further differentiation, become two hundred and sixty-six states. These, again, by the differentiation of the phenomenal and the noumenal, become five hundred and twelve states. To realise these states of consciousness, it is very difficult, and is not possible for everyone.†“That is called Jagrat-Jagrat, in which there are no such ideas as ‘this’ or ‘mine’ regarding visible things. The great ones call that Jagrat-Svapna in which all ideas of name and form are given up. This is preceded by the realisation of the nature of Satchidananda. In the state of Jagrat-Sushupti, there is no idea but Self-knowledge. In Jagrat-Turiya the conviction becomes firm that the three states,—gross, subtle and causal—are false. In Svapna-Jagrat there comes the conviction that even the activities proceeding from the astral plane, owing to causes set in motion previously, do not bind the self, when the knowledge of the physical plane is destroyed. In Svapna-Svapna there is no seer, seen and sight, when the Karana-Ajnana (ignorance which is the root of all) is destroyed. It is Svapna-Sushupti where by means of increased subtle thinking, the modifications of one’s mind get merged in knowledge. That is Svapna-Turiya, in which the innate bliss (pertaining to the individual self) is transcended by the attainment of universal bliss. That state is called Sushupti-Jagrat in which the experience of Self-bliss takes the shape of universal intelligence through the rising of the corresponding mental modifications. In Sushupti-Svapna one identifies oneself with the modifications of the mind which has long been immersed in the experience of inward bliss. When one attains oneness of knowledge (Bodhaikya), which is above these mental modifications and above the realisation of any abstract condition, one is said to be in Sushupti-Sushupti. In Sushupti-Turiya, Akhandaikarasa (the one undivided essence of bliss) manifests itself, of its own accord. When the enjoyment of the Akhandaikarasa is natural in the waking state, one is said to be in Turiya-Jagrat. Turiya-Svapna is difficult of attainment; it is a state in which the enjoyment of Akhandaikarasa becomes natural even in one’s dreaming condition. The still higher state of Turiya-Sushupti is even more difficult of accomplishment. In this state, the one undivided essence of bliss manifests itself to the Yogi, even in deep sleep. The highest state is Turiya-Turiya, wherein Akhandaikarasa disappears like the dust of the clearing nut (Kataka) used for clearing water. This is the Arupa or the formless state and is beyond cognition†(Vedanta in Daily Life, pp. 211-14). The Kaivalyopanishad says that the states of consciousness are appearances of one Brahman, and that one who knows this is freed from all bonds (Verse, 17).
It is said that, as sweetness, liquidity and coldness, which are characteristics of water, appear as inherent in the waves, and then also in the foam, of which the waves form the background; existence, consciousness and bliss, which are the natural essences of the Atman, seem to inhere in the wakeful Jiva on account of its relation with the Atman. Likewise, these facets of the Atman are felt also in the dreaming self, by way of the impressions of the waking consciousness. And just as, on the disappearance of the foam, their characteristics, such as liquidity, revert to the waves, and, again, as with the subsiding of the waves in the sea, these exist in the waters of the sea as before; so existence, consciousness and bliss manifest themselves and shine in the waking consciousness after the disappearance of the dreaming state; and then, again, on the dissolution of the waking phenomena in the Atman, these eternal natures are experienced in the Atman, which is the highest reality. In Moksha, or the final liberation of the soul, when all objective perception is overcome in the consciousness of Brahman, even the character of being a witness drops from the self, and it realises its majestic independence.
Sometimes the states of consciousness are regarded as being sixteen in number. “There are sixteen states of consciousness. They are made up as follows: There are the four primary states of consciousness, called Jagrat, Svapna, Sushupti and Turiya (waking, dreaming, deep sleep and the Witness-consciousness). These, by differentiation, multiply into sixteen states. These are Jagrat-Jagrat (waking in waking), Jagrat-Svapna (waking in dreaming), Jagrat-Sushupti (waking in sleep), Jagrat-Turiya (waking in super-consciousness), and so on with the remaining three other states. These sixteen states, by further differentiation, become two hundred and sixty-six states. These, again, by the differentiation of the phenomenal and the noumenal, become five hundred and twelve states. To realise these states of consciousness, it is very difficult, and is not possible for everyone.†“That is called Jagrat-Jagrat, in which there are no such ideas as ‘this’ or ‘mine’ regarding visible things. The great ones call that Jagrat-Svapna in which all ideas of name and form are given up. This is preceded by the realisation of the nature of Satchidananda. In the state of Jagrat-Sushupti, there is no idea but Self-knowledge. In Jagrat-Turiya the conviction becomes firm that the three states,—gross, subtle and causal—are false. In Svapna-Jagrat there comes the conviction that even the activities proceeding from the astral plane, owing to causes set in motion previously, do not bind the self, when the knowledge of the physical plane is destroyed. In Svapna-Svapna there is no seer, seen and sight, when the Karana-Ajnana (ignorance which is the root of all) is destroyed. It is Svapna-Sushupti where by means of increased subtle thinking, the modifications of one’s mind get merged in knowledge. That is Svapna-Turiya, in which the innate bliss (pertaining to the individual self) is transcended by the attainment of universal bliss. That state is called Sushupti-Jagrat in which the experience of Self-bliss takes the shape of universal intelligence through the rising of the corresponding mental modifications. In Sushupti-Svapna one identifies oneself with the modifications of the mind which has long been immersed in the experience of inward bliss. When one attains oneness of knowledge (Bodhaikya), which is above these mental modifications and above the realisation of any abstract condition, one is said to be in Sushupti-Sushupti. In Sushupti-Turiya, Akhandaikarasa (the one undivided essence of bliss) manifests itself, of its own accord. When the enjoyment of the Akhandaikarasa is natural in the waking state, one is said to be in Turiya-Jagrat. Turiya-Svapna is difficult of attainment; it is a state in which the enjoyment of Akhandaikarasa becomes natural even in one’s dreaming condition. The still higher state of Turiya-Sushupti is even more difficult of accomplishment. In this state, the one undivided essence of bliss manifests itself to the Yogi, even in deep sleep. The highest state is Turiya-Turiya, wherein Akhandaikarasa disappears like the dust of the clearing nut (Kataka) used for clearing water. This is the Arupa or the formless state and is beyond cognition†(Vedanta in Daily Life, pp. 211-14). The Kaivalyopanishad says that the states of consciousness are appearances of one Brahman, and that one who knows this is freed from all bonds (Verse, 17).
We have a conception that by practice we shall become free. Such a person is postponing his freedom. We become enlightened in this instant only and not as a result of ten years practice. Freedom is available now
True awareness (samvid) is a state of pure witnessing, without the least attempt to do anything about the event witnessed. Your thoughts and feelings, words and actions may also be a part of the event; you watch all unconcerned in the full light of clarity and understanding. You understand precisely what is going on, because it does not affect you. It may seem to be an attitude of cold aloofness, but it is not really so. Once you are in it, you will find that you love what you see, whatever may be its nature. This choiceless love is the touchstone of awareness. If it is not there, you are merely interested -- for some personal reasons
An artist does not enjoy other artist's music as a common listener does. Because when he listen to a track, he will be thinking about the music, about the sounds, style etc..and wondering how this sound, effect, melody etc is created.
He get stuck on parts instead of flowing with the music.
But a simple listener enjoys because He is not interested in creating his own music. he flows with the music and stays in the present and enjoy.
If we are suffering and cannot enjoy each sound of our life, we are being like that artist.
If you think you are going to create your own life the way your mind wants, you are being like that artist.
If you hang on to something or try to avoid something you are like that artist.
Hey...comeoooon every body..here we have our DJ always playing his own tunes in his own ways.
I introduce to you 'the Boss'
The greatest eternal artist
Lets throw away all our worries
Lets give up our ego
let us flow with the music
Lets dance to his soft, hard, melodic, weird, sad, happy, trippy tracks
Lets dance life to its fullest
He get stuck on parts instead of flowing with the music.
But a simple listener enjoys because He is not interested in creating his own music. he flows with the music and stays in the present and enjoy.
If we are suffering and cannot enjoy each sound of our life, we are being like that artist.
If you think you are going to create your own life the way your mind wants, you are being like that artist.
If you hang on to something or try to avoid something you are like that artist.
Hey...comeoooon every body..here we have our DJ always playing his own tunes in his own ways.
I introduce to you 'the Boss'
The greatest eternal artist
Lets throw away all our worries
Lets give up our ego
let us flow with the music
Lets dance to his soft, hard, melodic, weird, sad, happy, trippy tracks
Lets dance life to its fullest
The world appears to you so overwhelmingly real, because you think of it all the time.
Beings
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