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Sri Nisargadatta Maharaj

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As long as you don't have the understanding of what you are, all the efforts and trouble are inevitable; they are automatically there. But once you get an inkling of what it is that you really are, there is no need for any effort, or for any trouble to arise.


from "The Ultimate Medicine", chapter IX

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Swami Chinmayananda

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In all adversities there is always in its depth, a treasure of spiritual blessings secretly hidden.

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Yoga Vashishta

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VASISTHA'S YOGA DAILY READING | SECTION V | CHAPTER 75

tiryagyonisvapi sada vidyante krtabuddhayah
devayonisvapi prajna vidyante murkhabuddhayah ( 32 )

sarvam sarvena sarvatra sarvatha sarvadaiva hi
sambhavatyeva sarvatmanyatmanyatatarupini ( 33 )

Vasistha continued :

Very many such liberated beings exist in the universe , O Rama .

I shall give you a few instances .

Janaka the sovereign , your own ancestor the sovereign Dilipa , the first ruler of the world Manu , sovereign Mandhata that engaged in wars , the demon-kings Bali , Namuci , Vrtra ( that even fought with the sovereign of gods Indra ) , Prahlada and Sambara , the preceptors of the gods and demons , as also the trinity ( that are involved in the creation , preservation and dissolution of the universe ) , sages like Visvamitra and Narada , as well as the deities presiding over natural elements like fire and air .

There are thousands of others , O Rama , that exist in the universe and that are liberated .

Some of them are sages , others are sovereigns , others shine its stars and planets , others are divinities and others are demons .

O Rama , there are liberated beings even among worms and insects ; and there are stupid fools among the gods .

The self is in all — it exists as the all everywhere at all times and in all ways .

The self alone is the Lord and all the divinities .

There is void ( space ) in substances and substantiality in the void or space .

What is inappropriate appears to be appropriate on enquiry .

People are righteous because they are afraid of the consequences of sin .

Even what is not leads to what is ! — the contemplation of the space or void leads to the attainment of the supreme truth !

What is not comes into being , guided by time and space .

On the other hand , what appears to be strong and powerful reaches its own destruction .

Thus perceiving the truth , O Rama , abandon joy and sorrow , grief and attachment .

The unreal appears to be real and the real appears to be unreal : hence give up hope and hopelessness and attain equanimity .

In this world , O Rama , liberation is at hand at all times everywhere .

By their own self-effort millions of beings have attained liberation .

Liberation is either easy or difficult depending upon one's wisdom or unwisdom ; hence , O Rama , kindle the lamp of wisdom in yourself .

By the vision of the self is sorrow beheaded .

There have been countless beings in this world that have attained self-knowledge and liberation while yet living : like the sovereign Janaka .

Therefore , do thou become liberated here and now .

The attainment of inner peace by utter non-attachment to anything here is known as liberation ; this is possible whether the body exists or not .

One that is freed from all attachment is liberated .

One should wisely and intelligently exert oneself to attain this liberation ; one that does not exert cannot even jump over the footprint of a rule .

Hence , O Rama , resort to spiritual heroism , to right exertion , and by the right self-enquiry strive to reach the perfection of self-knowledge .

For one that thus strives , the entire universe is like the footprint of a calf .

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Paramahansa Yogananda

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Millions of people live a one-sided life and pass on in incompleteness. God has given each of us a soul, a mind, and a body, which we should try to develop uniformly. If you have led a life dominated by worldly influences, do not let the world impose its delusions on you any longer. You should control your own life henceforth; you should become the ruler of your own mental kingdom. Fears, worries, discontent, and unhappiness all result from a life uncontrolled by wisdom.

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Yoga Vashishta

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The Yoga-Vasistha is the greatest help to the spiritual awakening , and the direct experience of the Truth . This is certain . If this is what you want , you are welcome to Yoga-Vasistha .

~ Swami Venkatesananda

It is the crest-jewel of all the works on Vedanta . It is a masterpiece . A study of the book raises one to the lofty heights of divine splendour and bliss .

It is really a vast store of wisdom . Those who practise Atma Chintana or Brahma Abhyasa or Vedantic meditation will find a priceless treasure in this marvellous book .

One who studies the book with great interest and one-pointedness of mind cannot go without attaining Self-realisation .

~ Swami Sivananda

One of the greatest books, the most wonderful according to me, ever written under the Sun, is Yoga-Vasistha, which nobody on the Earth can read without escaping God–Consciousness, and which nobody can read through without becoming one with The All.

~ Swami Rama Tirtha

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Wisdom of East

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The Yoga-Vasistha is the greatest help to the spiritual awakening , and the direct experience of the Truth . This is certain . If this is what you want , you are welcome to Yoga-Vasistha .

~ Swami Venkatesananda

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Wisdom of East

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One of the greatest books, the most wonderful according to me, ever written under the Sun, is Yoga-Vasistha, which nobody on the Earth can read without escaping God–Consciousness, and which nobody can read through without becoming one with The All.

~ Swami Rama Tirtha

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Swami Sivananda

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ON YOGA VASHISHTHA

It is the crest-jewel of all the works on Vedanta. It is a masterpiece. A study of the book raises a man to the lofty heights of divine splendour and bliss. It is really a vast store of wisdom. Those who practise Atma Chintana or Brahma Abhyasa or Vedantic meditation will find a priceless treasure in this marvellous book. He who studies the book with great interest and one-pointedness of mind cannot go without attaining Self-realisation.

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Swami Vivekananda

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What is worth having? Mukti, freedom. Even in the highest of heavens, says our scripture, you are a slave; what matters it if you are a king for twenty thousand years? So long as you have a body, so long as you are a slave to happiness, so long as time works on you, space works on you, you are a slave. The idea, therefore, is to be free of external and internal nature. Nature must fall at your feet, and you must trample on it, and be free and glorious by going beyond. No more is there life, therefore, no more is there death. No more enjoyment, therefore, no more misery. It is bliss unspeakable, indestructible, beyond everything. What we call happiness and good here, are but particles of that eternal Bliss. And this eternal Bliss is our goal.

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Paramahansa Nithyananda

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Renunciation is nothing but the rejuvenation of the self continuously by dropping the different identities you create for a certain purpose but unfortunately associate with it, feel one with it.
Renunciation is of different levels:Renouncing the external wealth which you decide to possess and identify yourself with it; Renouncing the name and fame with which you identify yourself and possess and feel as one with; Renouncing people with whom you identify yourself and possess with; Renouncing the identities which you possess and identify yourself and feel one with.
Among these renunciations, renouncing the identities is the ultimate renunciation. Renunciation is the most intelligent thing a living being can do because renunciation continuously rejuvenates and creates a possibility for higher expressions in your being. When the highest expression happens , you cross the border of renunciation. Renunciation itself becomes your very being. When your very core becomes renunciation, the constant purification, the continuous intelligence shining becomes your life.

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Swami Satchidananda

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“If you have done something meritorious, you experience pleasure and happiness; if wrong things, suffering. A happy or unhappy life is your own creation. Nobody else is responsible. If you remember this, you won’t find fault with anybody. You are your own best friend as well as your worst enemy.”
The Yoga Sutras

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Swami Prajnanapada

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In nature, action and reaction are continuous. Everything is connected to everything else. No one part, nothing is isolated. Everything is linked, and interdependent. Everywhere everything is connected to everything else. Each question receives the correct answer.

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Swami Prajnanapada

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As an individual, a specific entity, you have physical, mental, and nervous limits, among others. If you know your own limits and try to stay within these limits, you are free

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Swami Prajnanapada

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“You don't learn anything just by reading books.
You learn only by receiving blows.”

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Paramahansa Nithyananda

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Power of Word, If one word had the power to hurt and anger you, another word can also heal you.
'Once a small town was visited by a saint. As he passed by a small hut, a woman came to him and begged him to pray for her critically-ill child.
Since the saint was new to the town, a group gathered around him to see if he can do anything.
The woman brought the sick child to him and he said the prayer over her.
‘Do you really think your prayer will help her when medicine has failed?’, yelled a man from the crowd.
‘You idiot, you don’t know what I am doing!’, said the saint to the man.
The man grew furious and he became hot, red and mad and looked as if he was about to hit the saint.
The saint walked to him and said, ‘If one word has the power to make you so angry and hot, may not another word have the power to heal?’

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Bhagavan Sri Ramana Maharshi

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Devotee: “Are we to keep anything against a rainy day; or to live a precarious life for spiritual attainments?”

Maharshi: “God looks after everything.” *

Talk 377

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Swami Chinmayananda

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A man is wealthy in the measure in which his wants and desires decrease.

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Bhagavan Sri Ramana Maharshi

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Talk 480 (22nd March, 1938).

A European lady, Mrs. Gasque, gave a slip of paper on which was written: We are thankful to Nature and the Infinite Intelligence for your Presence among us. We appreciate that your Wisdom is founded upon pure Truth and the basic principle of Life and Eternity. We are happy that you remind us to "Be still and Know THAT".

What do you consider the future of this Earth? Answer: The answer to this question is contained in the other sheet.

Be still and know that I AM GOD. "Stillness" here means "Being free from thoughts".

D.: This does not answer the question. The planet has a future - what is it to be?

M.: Time and space are functions of thoughts. If thoughts do not arise there will be no future or the Earth.

D.: Time and space will remain even if we do not think of them.
M.: Do they come and tell you that they are? Do you feel them in your sleep?

D.: I was not conscious in my sleep.
M.: And yet you were existing in your sleep.
D.: I was not in my body. I had gone out somewhere and jumped in here just before waking up.

M.: Your having been away in sleep and jumping in now are mere ideas. Where were you in sleep? You were only what you are, but with this difference that you were free from thoughts in sleep.

D.: Wars are going on in the world. If we do not think, do the wars cease?
M.: Can you stop the wars? He who made the world will take care of it.
D.: God made the world and He is not responsible for the present condition of the world. It is we who are responsible for the present state.

M.: Can you stop the wars or reform the world?
D.: No.
M.: Then why do you worry yourself about what is not possible for you? Take care of yourself and the world will take care of itself.

D.: We are pacifists. We want to bring about Peace.

M.: Peace is always present. Get rid of the disturbances to Peace.

This Peace is the Self. The thoughts are the disturbances. When free from them, you are Infinite Intelligence, i.e., the Self. There is Perfection and Peace.

D.: The world must have a future.
M.: Do you know what it is in the present? The world and all together are the same, now as well as in the future.

D.: The world was made by the operation of Intelligence on ether and atoms.

M.: All of them are reduced to Isvara and Sakti. You are not now apart from Them. They and you are one and the same Intelligence.

After a few minutes one lady asked: "Do you ever intend to go to America?"

M.: America is just where India is (i.e., in the plane of thought).

Another (Spanish) lady: They say that there is a shrine in the Himalayas entering which one gets some strange vibrations which heal all diseases. Is it possible?

M.: They speak of some shrine in Nepal and also in other parts of the Himalayas where the people are said to become unconscious on entering them.


Swami Sri Yukteswar Giri, ( Guru of Yogananda)

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Do not confuse understanding with a larger vocabulary. Sacred writings are beneficial in stimulating desire for inward realization, if one stanza at a time is slowly assimilated. Otherwise, continual intellectual study may result in vanity, false satisfaction, and undigested knowledge.

Swami Sri Yukteswar Giri

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SRI YUKTESWAR GIRI

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Do not confuse understanding with a larger vocabulary. Sacred writings are beneficial in stimulating desire for inward realization, if one stanza at a time is slowly assimilated. Otherwise, continual intellectual study may result in vanity, false satisfaction, and undigested knowledge.

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Jac O'Keeffe

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The most subtle of all thoughts is the concept of ‘I’ and from there ego is born. Without the ‘I’, you will clearly see that you are not the creator of your feelings or your thoughts. Thoughts simply pass by like clouds moving across the sky of consciousness. If you identify with either passing thoughts or feelings, you will give them life force and an egoic state resumes for you. Feelings and thoughts flow through you, that is life. They cannot bother you in any way without your identification with them.

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Gangaji

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We have tried everything to get rid of suffering. We have gone everywhere to get rid of suffering. We have bought everything to get rid of it. We have ingested everything to get rid of it. Finally, when one has tried enough, there arises the possibility of spiritual maturity with the willingness to stop the futile attempt to get rid of it and, instead, to actually experience suffering. In that momentous instant, there is the realization of that which is beyond suffering, of that which is untouched by suffering. There is the realization of who one truly is.

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S. N. Goenka

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What Happens at Death by S. N. Goenka

To understand what happens at death, let us first understand what death is. Death is like a bend in a continuous river of becoming. It appears that death is the end of a process of becoming, and certainly it may be so in the case of an arahant (a fully liberated being) or a Buddha; but with an ordinary person this flow of becoming continues even after death. Death puts an end to the activities of one life, and the very next moment starts the play of a new life. On the one side is the last moment of this life and on the other side is the first moment of the next life. It is as though the sun rises as soon as it sets with no interval of darkness in between, or as if the moment of death is the end of one chapter in the book of becoming, and another chapter of life begins the very next moment.

Although no simile can convey the exact process, still one might say that this flow of becoming is like a train running on a track. It reaches the station of death and there, slightly decreasing speed for a moment, carries on again with the same speed. It does not stop at the station even for a moment. For one who is not an arahant, the station of death is not a terminus but a junction from where thirty-one different tracks diverge. The train, as soon as it arrives at the station, moves onto one or another of these tracks and continues. This speeding "train of becoming," fuelled by the electricity of the kammic reactions of the past, keeps on running from one station to the next, on one track or the other, a continuous journey that goes on without ceasing.

This changing of "tracks" happens automatically. As the melting of ice into water and the cooling of water to form ice happens according to laws of nature, so the transition from life to life is controlled by set laws of nature. According to these laws, the train not only changes tracks by itself, it also lays the next tracks itself. For this train of becoming the junction of death, where the change of tracks takes place, is of great importance. Here the present life is abandoned (this is called cuti--disappearance, death). The demise of the body takes place, and immediately the next life starts (a process which is called patisandhi-conception or taking up of the next birth). The moment ofpatisandhi is the result of the moment of death; the moment of death creates the moment of conception. Since every death moment creates the next birth moment, death is not only death, but birth as well. At this junction, life changes into death and death into birth.

Thus every life is a preparation for the next death. If someone is wise, he or she will use this life to the best advantage and prepare for a good death. The best death is the one that is the last, that is not a junction but a terminus: the death of an arahant. Here there will be no track on which the train can run further; but until such a terminus is reached, one can at least ensure that the next death gives rise to a good birth and that the terminus will be reached in due course. It all depends on us, on our own efforts. We are makers of our own future, we create our own welfare or misery as well as our own liberation.

How is it that we are the creators of the tracks that receive the onrushing train of becoming? To answer this we must understand what kamma (action) is.

The healthy or unhealthy volition of our mind is kamma. Before performing any action at the mental, vocal, or physical level, whatever wholesome or unwholesome volition arises in the mind is the root of that action. The consciousness arises due to a contact at a sense door, then the sanna (perception and recognition) evaluates the experience, sensations (vedana) arise, then a kammic reaction (sankhara) takes place. These volitional reactions are of various kinds. How strong is the volition? How slow, deep, shallow, heavy or light? According to this the intensity of these reactions will vary. Some are like a line drawn on water, some like a line drawn on sand and some a line on rock. If the volition is wholesome, then the action will be the same and the fruits will be beneficial; and if the volition is unwholesome, then the action will be the same-it will give fruits of misery.

Not all of these reactions result in a new birth. Some are so shallow that they do not give any substantial fruits. Some are a bit heavier but will be used up in this lifetime. They do not carry over into the next life. Others being still heavier continue with the flow of life into the next birth, but they themselves do not give new birth. Nevertheless they can continue to multiply during this life and the next. Many kammas however, are bhava-kammas, or bhava-sankharas, those that give a new birth, a new life. Each one of thesebhava-kammas (actions that give rise to the process of becoming) carries a magnetic force that is in tune with the vibrations of a particular plane of existence. The vibrations of a particular bhava-kamma will unite with the vibrations of the bhava-loka (world, plane) that has the same intensity, and the two will attract each other according to the universal laws pertaining to forces of kamma.

As soon as one of these bhava-kammas is generated, this "railway train of becoming" gets attracted to one or the other of the thirty-one tracks at the station of death. Actually these thirty-one tracks are the thirty-one fields of existence. They are the eleven kama lokas (realms of sensuality: the four lower realms of existence, and the seven human and celestial realms); the sixteen rupa-brahma lokas (where fine material body remains), and the four arupa-brahma lokas (non-material realms, where only mind remains).

At the last moment of this life, a specific bhava-sankhara will arise. This sankhara capable of giving a new birth will get connected with the vibrations of the related realm of existence. At the moment of death the whole field of thirty-one realms is open, so it depends on which sankhara arises as to which track the train of existence runs on next. In the same way a train gets shunted onto a new track, the force of the bhava-kamma reaction provides the push to the flow of consciousness into the next existence. For example, thebhava-kamma of anger or malice, being of the nature of heat and agitation, will unite with some lower field of existence. Similarly, one with the nature of metta (compassionate love), having peaceful and cool vibrations can only unite with some brahma-loka. This is the law of nature, and these laws are so perfectly "computerized" that there is never any flaw in the operation.

At the moment of death, generally, some intense sankhara will arise; it may be either of a wholesome nature or an unwholesome nature. For example, if one has murdered one's father or mother, or perhaps some saintly person, in this lifetime, then the memory of this episode will arise at the moment referral_form.htmlLikewise if one has done some deep meditation practice, a similar state of mind will arise.

When there is no such dense bhava-kamma to arise, then a comparatively less dense kamma will arise. Whatever memory is awakened will manifest as the kamma. For example, one may remember a wholesome kamma of giving food to a saintly person, or one may remember killing someone. Reflections on such past kammas as these may arise. Otherwise, objects related to the particular kamma may arise. One may see the plate full of food that was offered as dana, or the gun that was used to kill another. These are called the kamma-nimittas(signs).

In another case, a sign or a symbol of the next life may appear. This is called gati-nimitta (departing sign). These nimmitas correspond to whichever bhava-loka the flow is being attracted towards, such as the scene of some celestial world, or perhaps of an animal world. The dying person will often experience one of these signs as a forewarning, just as the train's headlight illuminates the track ahead. The vibrations of these nimittas are identical to the vibrations of the plane of existence of the next birth.

A good Vipassana meditator has the capacity to avoid the tracks leading to the lower realms of existence. He clearly understands the laws of nature, and practises to keep himself ready for death at all times. If he has reached an advanced age, there is all the more reason to remain aware every moment. What preparations are undertaken? One practises Vipassana, remaining equanimous to whatever sensations arise on the body and thereby breaking the habit pattern of reacting to the unpleasant sensations. Thus the mind, which is usually generating new unwholesome sankharas, develops a new habit of remaining equanimous. Very often at the time of death, if there are no very heavy sankharas to arise, habitual reactions occur; and as the new sankhara is being made, an old one from the storehouse might get stirred up onto the surface, gaining in strength as it arises.

At the approach of death, it is very likely that one will experience very unpleasant sensations. Old age, disease and death are dukkha (misery). They produce unpleasant sensations of a grosser type. If one is not skilful in observing these sensations with equanimity, then one will be likely to react with feelings of anger, irritation, maybe malice, which provides an opportunity for a bhava-sankhara of like vibration to arise. However, as in the cases of some well developed meditators, one can work to avoid reacting to these i mmensely painful sensations by maintaining equanimity at the time of death. Then, even those related bhava-sankharas lying deep in the bhavanga (seat of birth-producing kamma) will not have an opportunity to arise. An ordinary person will usually remain apprehensive, even terror-stricken at the approach of death and thus will give occasion for a fearful bhava-sankhara to surface. In the same way, grief, sorrow, depression, and other feelings may arise at the thought of separation from loved ones, and the related sankhara will come up and dominate the mind.

A Vipassana meditator, by observing all his or her sensations with equanimity, weakens the sankhara and thus does not allow it to arise at the time of death. The real preparation for death is this: developing a habit pattern of repeatedly observing the sensations manifesting in the body and mind with equanimity and with the understanding of anicca.

At the time of death, this strong habit of equanimity will automatically appear and the train of existence will link up with a track on which it will be possible to practise Vipassana in the new life. In this way, one saves oneself from birth in a lower realm and attains one of the higher realms, which is very important because Vipassana cannot be practised in the lower realms.

A meditator who is on the point of death is fortunate to have close relatives or friends nearby who can help maintain a good Dhamma atmosphere, free from lamenting and gloom; people who can practise Vipassana and generate vibrations of metta, which are most favourable for a peaceful death.

At times a non-meditator will attain a favourable rebirth at the time of death due to the the manifestation of wholesome bhava-sankharas such as generosity, morality and other strong wholesome qualities. But the special achievement of an established Vipassana meditator is that he enables himself to attain an existence where he can continue to practise Vipassana. In this way, by slowly decreasing the stock of accumulated bhava-sankharas stored in the bhavanga of his flow of consciousness, one shortens one's journey of becoming and reaches the goal sooner.

One comes into contact with the Dhamma in this life because of great merits one has performed in the past. Make this human life successful by practising Vipassana. Then whenever death comes, it will come with the experience of an equanimous mind, bringing with it well-being for the future.

N.B.: The analogy of a running train changing tracks should not be mistaken for transmigration, as no entity goes from one life to the next. Nothing passes to the next life except the force of the accumulated kamma sankharas.

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S. N. Goenka

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Death is auspicious for Vipassi, not inauspicious. Its pleasant not unpleasant, Its congrtulatory and not humiliation. When time ripens and age ritual is complere, then disintegration of body is must (to happen). No one can postpone this unbreakable law of nature (destiny). Mature practitionar accepts (wears) this inevitable death moment with a smile. In his stream of thoughts (consciousness) there is not an iota of fear or sorrow or uneasiness. At the time of death even if there is pain, even then his consciousness is not perturbed. As one sitting in Adhishtan (sitting with determination practise) is not affected by physical pain, similarly he is not disturbed at time of death if there is physical pain. He keeps awake mind always aware of fact of impermanence. In such a state when the body disintegrates, then the synthesis with first moment of next life (transformation) is doubtlessly leading to a place of salvation (Sadgati or one who ends in truth/ peace).
The Vipassi practitionar who practises Vipassana from the time of initiation till whole life, he is traveller on path of Dharma. ' Oppnayike' stands for a person who moves forward step by step. Death cannot halt his progress. Death is unable to interrupt the dharma stream in his consciousness (river). The progress remains (Stays). For a committed practitonar the 'oppnayike' nature presents itself as a help at moment of death. Sublime (promoted) future is ensured, Salvation (Sadgati or one who ends in truth / peace) is ensured.
Thats why true practitionar is not afraid of death. He neither desires death out of hatred (loathing) of life nor he is scared of death because of attachment (obsessed with love) to life. He is completely assured (faith) that death is a promotion, elevation. Hence death is a cause of celebration and not lamentation or grief. Vipassi practitionar learns the art of living. The auspicious art of dying is hidden in the art of livng. Even then deathbound Vipassi should be helped by other Vipassi practitionars who are nearby (the dying). The whole environment should be kept overflowing (submerged) with equanimous consciousness of Dharma. Thats why if there is a person with unstable mind (Chitta/ heart/ consciousness) or weak heart who is shedding tears, he should be immediately moved away as he should not become the reason for contamination of important moment ( disintegrating & forming consciousness ----dying rebirthing moment). If the deathbound person is not completely ripe (matured in dharma), then he may spoil his afterlife (parlok -beyond this planet) on seeing lamenting member of his family. All the practitionars present are required to do Vipassana sitting around the deathbound. They should generate Dhamma vibrations of impermanence or do mangal maitri for patient (Mangal maitri - auspicious friendliness meditation) That time the whole environement should be cleaned (whitened) with electric energy waves of Dhamma consciousness.
After death no one should cry, no one should lament. On the contrary, that the dead has reached Sadgati (salvation), keep the psyche happy. Always keep on generating mangal maitri for the departed. Keep on distributing your merits to the departed. What is does is that wherever the departed has taken birth, in his psyche there is a result of touch of Dharma consciousness and resultant his psyche would be peaceful, happy and ecstatic. If we are sad and lament for the departed all we do is send sorrow vibes from our psyche to them making them unhappy and sad. Hence they become restless and ends his peace and happiness. Donot be sad and donot be reason for anyone else's sadness. Always be happy and always be reason for happiness of others. This is the auspicious law for auspicious death.
Mangal Mitra Satyanarayan Goenka With gratitude- Vipassana journal Year 9, Issue 12

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Satya Narayan Goenka

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Death is auspicious for Vipassi, not inauspicious. Its pleasant not unpleasant, Its congrtulatory and not humiliation. When time ripens and age ritual is complere, then disintegration of body is must (to happen). No one can postpone this unbreakable law of nature (destiny). Mature practitionar accepts (wears) this inevitable death moment with a smile. In his stream of thoughts (consciousness) there is not an iota of fear or sorrow or uneasiness. At the time of death even if there is pain, even then his consciousness is not perturbed. As one sitting in Adhishtan (sitting with determination practise) is not affected by physical pain, similarly he is not disturbed at time of death if there is physical pain. He keeps awake mind always aware of fact of impermanence. In such a state when the body disintegrates, then the synthesis with first moment of next life (transformation) is doubtlessly leading to a place of salvation (Sadgati or one who ends in truth/ peace).
The Vipassi practitionar who practises Vipassana from the time of initiation till whole life, he is traveller on path of Dharma. ' Oppnayike' stands for a person who moves forward step by step. Death cannot halt his progress. Death is unable to interrupt the dharma stream in his consciousness (river). The progress remains (Stays). For a committed practitonar the 'oppnayike' nature presents itself as a help at moment of death. Sublime (promoted) future is ensured, Salvation (Sadgati or one who ends in truth / peace) is ensured.
Thats why true practitionar is not afraid of death. He neither desires death out of hatred (loathing) of life nor he is scared of death because of attachment (obsessed with love) to life. He is completely assured (faith) that death is a promotion, elevation. Hence death is a cause of celebration and not lamentation or grief. Vipassi practitionar learns the art of living. The auspicious art of dying is hidden in the art of livng. Even then deathbound Vipassi should be helped by other Vipassi practitionars who are nearby (the dying). The whole environment should be kept overflowing (submerged) with equanimous consciousness of Dharma. Thats why if there is a person with unstable mind (Chitta/ heart/ consciousness) or weak heart who is shedding tears, he should be immediately moved away as he should not become the reason for contamination of important moment ( disintegrating & forming consciousness ----dying rebirthing moment). If the deathbound person is not completely ripe (matured in dharma), then he may spoil his afterlife (parlok -beyond this planet) on seeing lamenting member of his family. All the practitionars present are required to do Vipassana sitting around the deathbound. They should generate Dhamma vibrations of impermanence or do mangal maitri for patient (Mangal maitri - auspicious friendliness meditation) That time the whole environement should be cleaned (whitened) with electric energy waves of Dhamma consciousness.
After death no one should cry, no one should lament. On the contrary, that the dead has reached Sadgati (salvation), keep the psyche happy. Always keep on generating mangal maitri for the departed. Keep on distributing your merits to the departed. What is does is that wherever the departed has taken birth, in his psyche there is a result of touch of Dharma consciousness and resultant his psyche would be peaceful, happy and ecstatic. If we are sad and lament for the departed all we do is send sorrow vibes from our psyche to them making them unhappy and sad. Hence they become restless and ends his peace and happiness. Donot be sad and donot be reason for anyone else's sadness. Always be happy and always be reason for happiness of others. This is the auspicious law for auspicious death.
Mangal Mitra Satyanarayan Goenka With gratitude- Vipassana journal Year 9, Issue 12

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Paramahansa Nithyananda

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